Srimad Bhagavata Mahapurana, 931 Pgs

Srimad Bhagavata
Mahapurana
Translations by His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada
Srimad Bhagavata Mahapurana
Index
Catuḥ-ślokī Bhāgavatam………………………………………..……………….Page 3
Preface……………………………………………………………………..…….Page 4
Mangalacarana…………………………………………………………….…….Page 6
Srimad Bhagavata Mahatmya…………………………………………...……..Page 11
Srimad Bhagavatam ………………………………..…………….……………Page 41
Srimad Bhagavata Mahatmya…………………………………………….…..Page 919
Translations from the Srimad Bhagavatam

and other books, letters, and lectures of
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
©Bhaktivedanta Book Trust International.
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Catuḥ-ślokī Bhāgavatam
aham evāsam evāgre

nānyad yat sad-asat param
paścād ahaṁ yad etac ca
yo ’vaśiṣyeta so ’smy aham
Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was
nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now
is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of
Godhead.
ṛte ’rthaṁ yat pratīyeta

na pratīyeta cātmani
tad vidyād ātmano māyāṁ
yathābhāso yathā tamaḥ
O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it
as My illusory energy, that reflection which appears to be in darkness.
yathā mahānti bhūtāni
bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni
tathā teṣu na teṣv aham
O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not
enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am
outside of everything.
etāvad eva jijñāsyaṁ
tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ
yat syāt sarvatra sarvadā
A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, must cer-
tainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.
Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) » Canto 2: The Cosmic Manifestation » Chapter 9 » Verses: 33 —36
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Preface
We must know the present need of human society. And what is that need? Human society is no longer
bounded by geographical limits to particular countries or communities. Human society is broader than in
the Middle Ages, and the world tendency is toward one state or one human society. The ideals of spiritual
communism, according to Śrīmad-Bhāgavatam, are based more or less on the oneness of the entire human
society, nay, of the entire energy of living beings. The need is felt by great thinkers to make this a success-
ful ideology. Śrīmad-Bhāgavatam will fill this need in human society. It begins, therefore, with an apho-
rism of Vedānta philosophy, janmādy asya yataḥ, to establish the ideal of a common cause.
Human society, at the present moment, is not in the darkness of oblivion. It has made rapid progress in
the fields of material comforts, education and economic development throughout the entire world. But
there is a pinprick somewhere in the social body at large, and therefore there are large-scale quarrels, even
over less important issues. There is need of a clue as to how humanity can become one in peace, friendship
and prosperity with a common cause. Śrīmad-Bhāgavatam will fill this need, for it is a cultural presenta-
tion for the respiritualization of the entire human society.
Śrīmad-Bhāgavatam should be introduced also in the schools and colleges, for it is recommended by
the great student-devotee Prahlāda Mahārāja in order to change the demoniac face of society.
kaumāra ācaret prājño

dharmān bhāgavatān iha
durlabhaṁ mānuṣaṁ janma
tad apy adhruvam artha-dam
(Bhāg. 7.6.1)
Disparity in human society is due to lack of principles in a godless civilization. There is God, or the
Almighty One, from whom everything emanates, by whom everything is maintained and in whom every-
thing is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently,
but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained
rationally and authoritatively in the beautiful Bhāgavatam, or Śrīmad-Bhāgavatam.
Śrīmad-Bhāgavatam is the transcendental science not only for knowing the ultimate source of every-
thing but also for knowing our relation with Him and our duty toward perfection of the human society on
the basis of this perfect knowledge. It is powerful reading matter in the Sanskrit language, and it is now
rendered into English elaborately so that simply by a careful reading one will know God perfectly well, so
much so that the reader will be sufficiently educated to defend himself from the onslaught of atheists. Over
and above this, the reader will be able to convert others to accepting God as a concrete principle.
Śrīmad-Bhāgavatam begins with the definition of the ultimate source. It is a bona fide commentary on
the Vedānta-sūtra by the same author, Śrīla Vyāsadeva, and gradually it develops into nine cantos up to
the highest state of God realization. The only qualification one needs to study this great book of transcen-
dental knowledge is to proceed step by step cautiously and not jump forward haphazardly as with an ordi-
nary book. It should be gone through chapter by chapter, one after another. The reading matter is so ar-
ranged that one is sure to become a God-realized soul at the end of finishing the first nine cantos.
The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental
activities of the Personality of Godhead, Śrī Kṛṣṇa. One will be unable to capture the effects of the Tenth
Canto without going through the first nine cantos. The book is complete in twelve cantos, each independ-
ent, but it is good for all to read them in small installments one after another.
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I must admit my frailties in presenting Śrīmad-Bhāgavatam, but still I am hopeful of its good reception
by the thinkers and leaders of society on the strength of the following statement of Śrīmad-
Bhāgavatam (1.5.11):
tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api
nāmāny anantasya yaśo ’ṅkitāni yac
chṛṇvanti gāyanti gṛṇanti sādhavaḥ
“On the other hand, that literature which is full of descriptions of the transcendental glories of the name,
fame, form and pastimes of the unlimited Supreme Lord is a transcendental creation meant for bringing
about a revolution in the impious life of a misdirected civilization. Such transcendental literature, even
though irregularly composed, is heard, sung and accepted by purified men who are thoroughly honest.”
Oṁ tat sat
A. C. Bhaktivedanta Swami
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Mangalacarana
oṁ ajñāna-timirāndhasya
jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ
śrī-caitanya-mano-’bhīṣṭaṁ
sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ
dadāti sva-padāntikam
I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of
knowledge. I offer my respectful obeisances unto him.
When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission
to fulﬁll the desire of Lord Caitanya, give me shelter under his lotus feet?
vande ’haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiṣṇa-
vas. I offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī along with his elder brother
Sanātana Gosvāmī, as well as Raghunātha Dāsa and Raghunātha Bhaṭṭa, Gopāla Bhaṭṭa and Śrīla Jīva
Gosvāmī. I offer my respectful obeisances to Lord Kṛṣṇa Caitanya and Lord Nityānanda along with Advaita
Ācārya, Gadādhara, Śrīvāsa and other associates. I offer my respectful obeisances to Śrīmatī Rādhārāṇī and
Śrī Kṛṣṇa along with Their associates Śrī Lalitā and Viśākhā.
he kṛṣṇa karuṇā-sindho
dīna-bandho jagat-pate
gopeśa gopikā-kānta
rādhā-kānta namo ’stu te
O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You are the master of
the gopīsand the lover of Rādhārāṇī. I offer my respectful obeisances unto You.
tapta-kāñcana-gaurāṅgi
rādhe vṛndāvaneśvari
vṛṣabhānu-sute devi
praṇamāmi hari-priye
I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of
Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.
vāñchā-kalpa-tarubhyaś ca
kṛpā-sindhubhya eva ca
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patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ
I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulﬁll the desires
of everyone, just like desire trees, and they are full of compassion for the fallen souls.
śrī-kṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and
all others in the line of devotion.
yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā
ya ātmāntar-yāmī puruṣa iti so ’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha
What the Upaniṣads describe as the impersonal Brahman is but the effulgence of His body, and the Lord
known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of
Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater
than or equal to Him.
rādhā kṛṣṇa-praṇaya-vikṛtir hlādinīśaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
The loving affairs of Sri Radha and Krishna are transcendental manifestations of the Lord’s internal
pleasure giving potency. Although Radha and Krishna are one in Their identity, They separated Them-
selves eternally. Now these two transcendental identities have again united in the form of Sri Krishna
Chaitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Sri-
mati Radharani although He is Krishna Himself. — Cc. ādi 1.5
cirād adattaṁ nija-gupta-vittaṁ
svaprema-nāmāmṛtam atyudāraḥ
āpāmaraṁ yo vitatāra gauraḥ
kṛṣṇo janebhyas tam ahaṁ prapadye
The most munificent Supreme Personality of Godhead, known as Gaurakrishna, distributed to every-
one—even the lowest of men—His own confidential treasury in the form of the nectar of love of Himself
and the holy name. This was never given to the people at any time before. I therefore offer my respectful
obeisances unto Him. — Cc. madhya 23.1
gauraḥ sac-caritāmṛtāmṛta-nidhiḥ gauraṁ sadaiva-stuve
gaureṇa prathitaṁ rahasya-bhajanaṁ gaurāya sarvaṁ dade
gaurādasti kṛpālu-ratra na paro gaurasya bhrityo bhavaṁ
gaure gauravamācarāmi bhagavan gaura-prabho rakṣa mām
I pray to Sriman Gauranga Mahaprabhu whose ecstatic transcendental pastimes are like a river of nec-
tar. Gaura has given the path of confidential devotional service. I will completely surrender to Gaura. Is
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there anyone more merciful than Gaura? I will become a servant of Gaura. I shall preach the glory of
Gaura. May my Lord Gaura protect me.
— Gaurāṅga-virudāvalī by Srila Raghunandan Goswami
mādhuryyaiḥ-madhubhiḥ sugambhi-bhajana śvarṇambhujānāṁ vanam
kāruṇyāmṛta nirjharai-rupacitah sat-prema hemacālaḥ
bhaktāmbodhara dharaṇī vijayanī niskampa sampāvalī
daivo na kula daivatāṁ vijayatāṁ caitanya-kṛṣṇa-hariḥ
I worship the golden hued Sri Chaitanya Mahaprabhu Who is absorbed in the enchanting mellows of
madhurya rasa. May the transcendental love of Krishna that Mahaprabhu is distributing, pour down on this
earth like a waterfall of nectar. All glories to that Sri Krishna Chaitanya Mahaprabhu.
ājānu-lambita-bhujau kanakāva-dātau
saṅkīrtanaika-pitarau kamalāya-tāksau
visvambharau dvijavarau yuga-dharma-pālau
vande jagat priyakarau karuṇāvatārau
I worship Their Lordships Sri Chaitanya Mahaprabhu and Nityananda Prabhu whose long arms extend
down to Their knees, whose beautiful complexions are radiant yellow like molten gold and whose elongated
eyes are like red lotuses. They are the topmost brāhmaṇas, the guardians of religious principles for this age,
the most munificent benefactors of all living entities, and the most compassionate incarnations of Godhead.
They initiated the congregational chanting of the names of Lord Krishna. — Caitanya-bhāgavata ādi 1.1
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti- kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
May that Lord, who is known as the son of Srimati Sacidevi, be transcendentally situated in the inner-
most chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of
Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radi-
ant spiritual knowledge of the mellow taste of His service. — Vidagdha-mādhava 1.2
The following three verses are from Prema-bhakti-chandrikā by Srila Narottama Das Thakur section
10, verses 12-14.
śrī-kṛṣṇa-caitanyadeva rati-mati bhave bhaja
prema-kalpa-taru-bara-dātā
śrī-vraja-rāja-nandana rādhikā-jīvana-dhana
aparūpa ei saba kathā
O brother, always worship Sri Krishna Caitanyadeva who is the great philanthropist giving away the
treasure of the desire tree of pure love for Krishna. This Lord Chaitanya is actually Lord Krishna, the
prince of Vraja and the life of Srimati Radharani. Descriptions of Him are spiritual sounds. They are not at
all material. — verse 12
navadvīpe avatari´ rādhā-bhāva aṅgīkari´

tāṅra kānti aṅgera bhūṣaṇa
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tina vāñchā abhilāṣī´ śacī-garbhe parakāśi´

saṅge lañā pariṣada-gaṇa
Lord Krishna desired to appear in Nabadwip to understand the intense love Srimati Radharani felt for
Him, and accept Her golden complexion as His bodily ornament. In order to fulfill these three desires, the
Lord appeared in Sacidevi’s womb. When the Lord appeared like this in the material world, all His associ-
ates followed Him, and also appeared in the world. — verse 13
gaura-hari avatari ´premera vādara kari´
sādhilā manera tina kāja
rādhikāra prāṇa-pati kivā bhāve kāṅde niti
ihā bujhe bhakata-samāja
The Lord appeared in the golden form of Lord Chaitanya, and preached the message of pure love for
Krishna. In this way He fulfilled the three desires in His mind. Only the devotees are able to understand in
what a wonderful way Krishna, who is the Lord of Srimati Radharani’s life, continually cried in ecstatic
love of God. — verse 14
uttama adhama kichu na bāchila yāciyā dilaka kola
kahe premānanda emana gaurāṅga hṛdaye dhariyā bola
bhaja gaurāṅga kaha gaurāṅga laha gaurāṅga nāma (re)
ye jana gaurāṅga bhaje sei haya āmāra prāṇa (re)
Never discriminating who was a fit candidate, elevated or degraded, the son of mother Sachi magnani-
mously accepts one and all onto His lap in a loving embrace crying, “Come to My fold, come to My fold!”
The poet Premananda Das begs you all to constantly chant the sweet name of Krishna while holding
tightly to that son of mother Sachi in the innermost core of your heart.
Worship Gauranga! Speak about Gauranga! Oh please take to gaura-nāma! Whoever worships Gau-
ranga is my life and soul.
yasyaiva pādāmbuja-bhakti-lābhyaḥ
premābhidhānaḥ paramaḥ pum-arthaḥ
tasmai jagan-maṅgala-maṅgalāya
caitanya-candrāya namo namas te
O Lord Chaitanyachandra, by devotedly serving Your lotus feet one can attain the pure love for Lord
Krishna that is the ultimate goal of all endeavors. O Lord Chaitanyachandra, O great auspiciousness of the
world, I offer my respectful obeisances unto You. I offer my respectful obeisances unto You. — Srila Prab-
hodhananda Saraswati, Śrī Caitanya-candrāmṛta text 9
ānanda-līlāmaya-vigrahāya
hemābha-divya-cchavi-sundarāya
tasmai mahā-prema-rasa-pradāya
caitanyacandrāya namo namas te
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O Lord Chaitanyachandra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is
as splendid as gold, O Lord who gives in charity the nectar of pure love for Lord Krishna. I offer my re-
spectful obeisances unto You. I offer my respectful obeisances unto You. — Śrī Caitanya-candrāmṛta text
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yan nāptaṁ karma-niṣṭhair na ca samadhi-gataṁ yat tapo dhyāna-yogair
vairāgyais tyāga-tattva-stutibhir api na yat tarkitaṁ cāpi kaiścit
govinda-prema-bhājām api na ca kalitaṁ yad rahasyaṁ svayaṁ tan
nāmnaiva prādurāsīd avatarati pare yatra taṁ naumi gauram
Not attainable by the faithful performers of pious deeds, not understood by those engaged in austerity,
meditation, and yoga, not guessed by those absorbed in detachment, renunciation of the fruits of work,
philosophical speculation or recitation of prayers, and unknown even to the devotees full of love for Lord
Govinda, the secret of pure devotional service has been revealed by the holy name during Lord Gaura’s
advent. Let me glorify that Lord Gaura. — Śrī Caitanya-candrāmṛta text 3
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Srimad Bhagavata Mahatmyam
The Glories of Srimad Bhagavatam
Introduction
In the dark age of Kali, bhakti is the only process for getting free from material conditioning. Bhakti is
achieved only by the holy association of a pure devotee of the Supreme Lord. Specifically, one must hear
kṛṣṇa-kathā from such a devotee. Śrīmad-Bhāgavatam is the best source of kṛṣṇa-kathā. It presents ques-
tions and answers related to Lord Krishna, His name, form, pastimes, energies, and various incarnations. It
was compiled by Srila Vyasa, and is the essence of all Vedic Literature.
Śrīmad-Bhāgavatam is so potent that it captivated the heart of Sukadeva Goswami, a self realised soul
completely absorbed in Brahman. He ran away from home after his birth, but returned as soon as he heard
a few verses of Śrīmad-Bhāgavatam. Although he renounced everything including even a kaupin, he could
not give up Śrīmad-Bhāgavatam. he was very fond of forest life (araṇya-priya), but after hearing Śrīmad-
Bhāgavatam from his father, he became very dear to the devotees (viṣṇujana-priya), by reciting the Śrīmad-
Bhāgavatam. He was so renounced that he did not distinguish between male and female, yet he relished
narrating the most intimate pastimes of Lord Krishna with the cowherd damsels.
Śrīmad-Bhāgavatam is the very life and soul of the Vaishnavas, especially the Gaudiya Vaishnavas. Lord
Caitanya Mahaprabhu called it spotless (amala Purana). He would hear it from His dear associate, Sri Gad-
adhara Pandita at Narendra Sarovara in Jagannatha Puri. In Bhakti-rasamrta sindhu, Srila Rupa Goswami
lists hearing Śrīmad-Bhāgavatam as one of the five essential processes of devotional service. Indeed, it is
so wonderful that even impersonalists, who do not consider the Lord's form or abode transcendental, cannot
resist studying and commenting upon it.
Srila Prabhupada carried Śrīmad-Bhāgavatam aboard the Jaladuta to the United States and with this
weapon he conquered the world. He blessed many thousands with the wealth of Śrīmad-Bhāgavatam. He
referred to his Bhaktivedanta purports on Śrīmad-Bhāgavatam as his "emotional ecstasies". He made it
mandatory for his followers to hear Śrīmad-Bhāgavatam daily. Wherever he went he spoke on Śrīmad-
Bhāgavatam, he sometimes relished hearing it from his disciples as well.
Srila Bhaktisiddhanta Saraswati said that if all the books in the world were destroyed, and only Śrīmad-
Bhāgavatam remained, there would be no loss. It will be clear from this booklet that this is no over state-
ment.
This translation of six chapters of the Padma Purāṇa, Uttara-khaṇḍa, entitled Śrīmad-Bhāgavatam-
Māhātmya, the glory of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the mature fruit of the Vedic tree and
therefore, can grant all desires. The process of hearing Śrīmad-Bhāgavatam is seven days (Saptaha-Yajna)
is the means for attaining all desires. Generally pure devotees of the Lord, being free from all material
desires, do not engage in such recitation or rituals, but they use the Saptaha process for preaching to the
masses. Therefore, they are not concerned with all the details of the rituals, as the real purpose is to convey
the importance of hearing the Śrīmad-Bhāgavatam.
The Purāṇas sometimes instruct through the indirect method of story telling. As Sri Narada Muni in-
formed King Pracinbarhi (S.B. 4.28.65), "My dear King, in this way I have indirectly instructed you in the
science of self-realisation. The Supreme Personality of Godhead, the creator and controller of the universe,
is very much pleased with indirect explanations, parokṣa-vādā." This does not mean, however, that this
narration is a fable. It is factual, but there is a moral to the story. To give some insight, brief comments are
given at the end of each chapter.
Within these chapters there is a lucid description and incidental predictions for the modern age. Unscru-
pulous scholars should not consider them interpolations because even according to modern historians the
Purāṇas existed prior to the activities narrated herein. This is a confirmed historical fact. For example, the
first chapter states that Yavanas will take control of holy places and demolish temples. This is a reference
to Muslim rulers like Aurangazeb, who destroyed the major temples in Vrndavana, Mathura, and other holy
places. There is also an implicit prediction that Srila Prabhupada would preach in the west. This should
make atheists, agnostics, and sceptics reconsider their convictions.
Chapter One
The Meeting of
Narada Muni and Bhakti Devi
We offer our humble obeisances unto Lord Sri Krishna, whose transcendental form is bliss personified.
He is the cause of the creation, maintenance and destruction of the universe and the destroyer of the three
types of miseries. We pay our humble obeisances to Sri Sukadeva Goswami who is like the Supersoul. He
left home immediately after taking birth, though he had not undergone any saṁskāras, or purificatory cere-
monies. Upon his departure, his father out of separation followed him calling, "O my son! O my son," but
only the trees responded.
Once in the forest of Naimisaranya, Sri Saunaka Rsi, the best of sages who are expert in tasting kṛṣṇa-
kathā, put some questions to Suta Goswami after paying obeisances.
Sri Saunaka said, "O Suta Goswami, your knowledge dispels the darkness of ignorance like millions of
suns. Please recite the nectarean pastimes of Lord Krishna, which are like tonic for the ears. How can one
increase the discrimination that results from knowledge of devotion and renunciation of the material world?
How do Vaishnavas get relief from the illusion created by Maya? In Kali-yuga the general populace is
demonic, please explain, therefore, the best means to purify those who are troubled by various types of
tribulations. O Suta Goswami, please describe that sadhana, or most auspicious purifying process that will
take one to Krishna. A touch-stone can give only material happiness and the kalpa-vrksa tree can at most
grant heavenly opulence, however, when the spiritual master is pleased he can give the eternal abode of the
Lord - the Vaikuntha planet -- which is not achieved even by the yogis."
Sri Suta Goswami said, "O Saunaka, your heart is full of love for the Personality of Godhead. After
proper deliberation, therefore I will give you the essence of all conclusions, which will destroy the fear of
birth and death. It will increase the flow of devotion which is the chief cause of Lord Sri Krishna's happiness.
Please hear it attentively.
Sri Sukadeva Goswami recited Śrīmad-Bhāgavatam in Kali yuga to absolutely destroy fear of the snake
of death. There is no superior means than this for the purification of the mind. One attains the Śrīmad-
Bhāgavatam, however, only after accumulating pious activities for many life times.
When Sukadeva Goswami sat among the sages and prepared to recite Śrīmad-Bhāgavatam to Pariksita
Maharaja, the demigods, who are expert in accomplishing their work, approached him with a pot of nectar.
They offered humble obeisances and said, 'Please accept this pot of nectar and in exchange give us the nectar
of hari-katha. Let King Pariksita drink this, and let us drink the nectar of Śrīmad-Bhāgavatam.'At that time
Sri Sukadeva Goswami thought, 'Where is a piece of glass and where is a transcendental gem? How can
12
one compare these two? What is the question of comparing this material nectar, though celestial, with the
transcendental nectar of Śrīmad-Bhāgavatam?' In this way Sukadeva Goswami made fun of the demigods.
He did not consider them proper recipients of hari-katha, because they are devoid of pure devotional service.
Hence, hearing the Śrīmad-Bhāgavatam is rare even among the demigods.
Lord Brahma was astonished to learn that Pariksita Maharaja became liberated just by hearing Śrīmad-
Bhāgavatam. In Satyaloka, he put the Śrīmad-Bhāgavatam on one end of a scale and all other processes for
obtaining liberation on the other. Upon seeing the Śrīmad-Bhāgavatam tilt the scale, all the sages present
were struck with wonder. They asserted that in Kali-yuga only hearing and reciting Śrīmad-Bhāgavatam,
which is non different from the Personality of Godhead, can immediately relieve one from material distress.
If one hears it according to the proper process (as described in chapter six), it will certainly grant bhakti.
Previously the most merciful Kumara brothers recited Śrīmad-Bhāgavatam to the sage Narada.
Although Sri Narada had heard it from lord Brahma, the Kumaras gave him the opportunity to hear it
according to the recommended process.
Sri Saunaka asked, "Where did the learned Narada, who is free from material bondage and constantly
travels all over the universe, meet those great sages? How did his interest in hearing hari-katha and in
knowing the specific rules and regulations for hearing it develop?"
Suta Goswami replied, "Now I will narrate an episode that is full of devotion. Sri Sukadeva, who con-
siders me his surrendered disciple, told it to me in confidence. Once, the Kumaras went to Visala (Badri-
natha) to get the holy association of saintly people. There they met Narada Muni.”
"The Kumaras said, 'O brahmana, why do you appear so dejected and full of anxiety? Where have you
come from, and where are you going so quickly? You appear like a person in complete anxiety owing to
loss of wealth. This is not befitting a person like you, who is completely free from material attachment.
Please explain the reason for this.'
"Sri Narada replied, 'I came here considering the earth to be the best of planets. Although I travelled to
Puskara, Prayaga, Kasi, Godavari, Haridvara, Kuruksetra, Sriranga and Setubandha, I could not find peace
in any of those holy places. At present, Kali yuga the friend of irreligion, has completely afflicted the whole
earth. Now truthfulness, austerity, cleanliness, mercy and charity are nowhere to be seen. The fallen living
entities take pleasure in telling lies and are simply engaged in filling their bellies. They are lazy, less intel-
ligent, unfortunate, and always disturbed. Those who are called saintly are actually pretenders. Though
they appear renounced, they accumulate wealth, women, and paraphernalia for sense pleasure. Women rule
the family and the brother-in-law is the consultant. People sell their daughters out of greed, and husbands
and wives always quarrel. The holy places, asramas of saintly people, and rivers are under the control of
the yavanas, who are against Vedic religion.They have destroyed many temples and therefore yogis, siddhas,
jnanis and religious people are not to be seen. The processes of liberation are completely burnt to ashes in
the fire of Kali-yuga.
In this age people sell grains in the market, the brahmanas charge fees to teach and women thrive by
prostitution. Thus witnessing the defects of Kali-yuga and wandering over the face of the earth, I reached
the bank of the Yamuna where Lord Krishna had performed various pastimes.
O best of sages, please hear about the wonder I saw there. A beautiful woman was sitting in a dejected
mood Two old men lay unconscious in front of her breathing very quickly. While trying to bring them to
13
consciousness, the young women would sometimes cry. At times she would look around as if searching for
her protector, the Supersoul. She was served by hundreds of women who were fanning and trying to console
her. I saw this whole scene from afar and out of curiosity went near them. Upon seeing me, the young lady
stood up and spoke very piteously.
She said: "O saintly person, please stay here for a moment1and dispel my distress. Your auspicious
vision destroys the sins of materialistic people. By your words I will get relief from misery and become
peaceful. Only by great fortune can one get darsana of a person like you."I inquired, "O virtuous lady, who
are you and who are these two men lying here? Who are these ladies serving you? Please explain the cause
of your distress in detail."
The lady said, "My name is Bhakti, and these two are my sons Jnana and Vairagya. By the influence of
time they have become old and decrepit. These women are the holy rivers, such as the Ganges. They have
come here to serve me.Although I am directly being served by these ladies, still I am not peaceful. O sage,
whose only wealth is austerity, though it is well known, please hear my story carefully and grant me solace.
I was born in the land of Dravida, in South India, and I grew up in Karnataka. I was respected in the state
of Maharastra, but when I came to Gujarata, I lost my youth.
Rogues influenced by Kali-yuga broke my limbs and for a long time I remained in that condition and
thus, along with my sons, I have become very weak and impotent. Upon coming to Vrndavana, I regained
my youth and beauty. But my two sons, who are lying here, are still old and tired. I will leave this place and
travel to foreign lands. I feel sad owing to the plight of my sons. We always remain together, so why is it
that I am young and they are old? It should be that the sons are young while the mother is old. I am astonished
by this and so I lament. You have mystic power and are most intelligent, therefore, please explain this to
me.
Narada said, "O chaste lady, from within my heart I see the cause of your misery, therefore I advise you
not to lament. Lord Hari will shower all auspiciousness upon you."
Suta Goswami said, "The best of sages, Sri Narada, understood the reason in a moment and said. 'O
beautiful lady, hear attentively from me. Because of this ruthless age (Kali-yuga), good behaviour, yoga,
and austerities have all become lost. People are addicted to cheating, irreligious behaviour, and are like the
demon Agha, sin personified.At present, saintly people are unhappy and demonic people are enjoying sense
gratification. Under these circumstances, if an intelligent man maintains his fortitude, then he is considered
a scholar. By and by the earth is becoming a burden for Lord Sesa. At present it is not even worth seeing,
what to speak of touching, and I see no auspiciousness anywhere. Everyone neglects you and your two
sons. Because of worldly attachment to sense gratification, people are blind. Owing to their negligence,
you have become decrepit. It is only due to the glory of Vrndavana that you have become young again. This
land is very auspicious because devotion always dances here. However, your two sons are being neglected
and thus their health is failing but by the touch of Vrndavana they remain asleep and breathing.
Bhakti said, "Why is it that King Pariksita did not kill this sinful Kali-yuga? Because of Kali-yuga all
objects have lost their essence. Why does the most merciful Lord Hari tolerate irreligion? O sage, please
remove this doubt. I feel pacified by hearing your sweet words."
14
Narada said, "O auspicious young lady, now that you have asked, please hear me with attention as I
explain everything and thus relieve your misery. Kali-yuga took control and started obstructing auspicious-
ness the day Lord Krishna left this planet for His abode. When King Pariksita travelled on earth, conquering
all the kings, he met Kali, who fell at his feet and took shelter of him.The king, who understood the essence
of things just like the bumble bee, decided not to kill him because that goal which is not attainable by
penance, yoga meditation, or samadhi, is easily attained in Kali-yuga simply by performing hari-kirtana.
Although the king knew that Kali-yuga was useless, he spotted this one essential good quality, and un-
derstanding that this would make the living beings happy, he spared him. Because humanity is engaged in
irreligious and immoral acts, everything has lost its essence. All objects, including the seeds of the earth,
are ineffective.The brahmanas, being greedy for wealth, are performing Bhagavata-katha in peoples houses
and therefore the essence of katha is lost.Immoral, atheistic, and sinful people have begun to reside in the
holy places, causing the influence of those places to be lost.
Those people whose hearts are always filled with lust, greed and anger make a show of performing aus-
terities, thereby causing the essence of penance to be lost. Because people are unable to control their mind,
they have taken shelter of greed, pretence, and immorality, and have given up the study of scriptures, causing
the influence of jnana-yoga to be lost. Moreover, the pandits, or scholars, are only expert in producing
children and enjoying sex like buffaloes. They are no longer expert in the process of liberation.
Furthermore, there are hardly any Vaishnavas coming in bonafide sampradayas and there, everywhere
all objects have become ineffective. This indeed, is due to the influence of Kali and is not the defect of
anyone else. Therefore, although the lotus-eyed Lord resides near by, He tolerates this."
Suta Goswami said, " O Saunaka, hearing these revealing words of Sri Narada Muni, Bhakti was very
surprised.
She replied, 'O saintly person, you are very glorious and it is my good fortune to have met you. Within
this material world, association with a saintly person is indeed the cause of all perfection.
Just by once meeting you, Sri Prahlada, the son of Kayadhu, conquered Maya, and by your mercy Dhruva
Maharaja gained the Dhruva planet. You are the personification of all auspiciousness. I offer my obeisances
unto you, the direct son of Lord Brahma.'"
Comments on Chapter One
• That discrimination which is not related to Bhakti is useless. It can only make a person materially
wise, because it has no superior purpose. Similarly, knowledge and renunciation are useful only when they
arise from devotion, otherwise they make the heart dry and hard.
• Pariksita Maharaja was cursed by the son of Samika Rsi to be bitten by a snake called Taksaka and die
after seven days. When the king heard this, he renounced his kingdom and sat on the bank of Ganges
intending to fast until death. Upon Sukadeva Gosvami's arrival, Pariksita Maharaja asked him to recite
Srimad Bhagavatam. Actually every living entity is cursed to die within seven days (from Sunday to Sat-
urday). Death is compared to a snake that will pay everyone a visit. While everyone fears death, they do
not use this fear to cultivate detachment. Rather, owing to ignorance, they become more attached. This is
the difference between Pariksita Maharaja and the common man. Hearing Srimad Bhagavatam makes a
15
person free from the fear of death. That Pariksita Maharaja heard Srimad Bhagavatam for seven days sig-
nifies that we should hear it everyday until our death.
• Srimad Bhagavatam is the property of the devotees of the Supreme Lord. Although demigods are also
devotees, they are selfish and attached to enjoyment. This disqualifies them from drinking the nectar of
Srimad Bhagavatam. When one drinks heavenly nectar he loses his piety, but when one hears krsna-katha,
he is freed from sin and his heart becomes purified, punya sravana kirtana (S.B. 1.2.17). This is the differ-
ence between heavenly nectar and the nectar of krsna-katha.
• According to the Second Canto, Lord Brahma spoke the original four verses of the Srimad Bhagavatam
to Narada, who in turn instructed them to Sri Vyasa. The "proper process" refers to hearing the complete
Srimad Bhagavatam in seven days according to the guidelines given in chapter six.
• Visala is another name for Badrinatha. Lord Nara-Narayana, the presiding deity of Bharata-varsa re-
sides there and this it is visited by many saintly people.
• Generally a saintly person has no reason to feel either dejected or elated but when he sees the living
entities suffering, he feels unhappy for them.
• This is the prediction for the present age.
• Yavanas refers to the Muslim rulers who invaded India at various times, beginning from the 11th cen-
tury. They were inimical to Vedic religion and culture. Some were tolerant, some were atrocious. Some
Muslim destroyed temples and even forcibly converted Hindus to Islam. They even imposed taxes on visi-
tors to the holy places.
• According to Vedic custom a brahmana should not charge for giving knowledge. He is allowed to
accept donations for his maintenance or send his students to householders for begging food. This custom
insured that only those who had interest in teaching would perform this service and unqualified people
would not be interest. Because students did not pay fees, they remained indebted and obedient to their
teachers. This system continued in India up until about 150 years ago when British rulers introduced change.
Under the present system, good relations between student and teachers are non-existent and thus the whole
educational process is degraded.
• The exact Sanskrit is kaminyah kesasulinyah, which can also mean that women will cut their hair.
• A saintly person does not speak with women unnecessarily.
• Jnana and Vairagya are the natural offspring of devotion to the Lord (S.B. 1.2.7.).
• "By the influence of time" indicates the age of Kali, in which people lose interest in transcendental
knowledge and renunciation.
• All the holy places are subservient to devotional service. They follow Bhakti. Therefore wherever a
devotee goes, that places becomes holy.
• Transcendental knowledge and detachment from sense gratification naturally follow Bhakti. (S.B.
11.2.43). And discrepancy in this principle implies disturbance in devotional service.
16
• This briefly describes the history of the Bhakti movement in the age of Kali. There were many great
Vaisnavas who appeared in the land of Dravida. Later on Ramanujacarya organised and propagated Vais-
navism under the banner of the Sri Sampradaya (S.B. 11.5.38-40). Madhvacarya appeared in the state of
Karnataka and preached very vigorously, nurturing bhakti. In Maharastra there were some saints such as
Tukarma in Pandarpura who propagated bhakti. But in Gujarata the people were more interested in accu-
mulating wealth and thus bhakti was neglected. When one worships the deha (the body), the worship of
Deva (the Lord), is neglected. When bhakti is weak then jnana and vairagya are automatically emaciated.
• Vrndavana is the eternal abode of Lord Krsna and thus Bhakti naturally flourishes there. But, if one
neglects hearing krsna-katha, then Jnana and Vairagya remain in a fainted state. They get covered by Maya.
As Lord Krsna says in Bhagavad-gita (5.15) ajnanenavrtam jnanam tena muhynati jantavah.
• Idam sthanam parityajya videsam gamyate maya. This statement hints at Srila Prabhupada's travel to
the western world from Vrndavana. It is interesting to note that the Sanskrit proverb used in this sentence
is in the passive voice (gamyate). This signifies that she (Bhakti) will be carried by someone. Because the
Puranas are compiled by Srila Vyasa, who is an incarnation of the Lord, it is not impossible for him to make
such predictive statements.
• Aghasura was a demon with the body of a python. He swallowed the innocent cowherd friends of
Krsna, who later on killed him. Demonic persons, who trouble innocent people and seize their wealth, are
like Aghasura.
• At present in Vrndavana the study of devotional literature such as Srimad Bhagavatam is being ne-
glected and Vairagya is being replaced with cosy life. Yet the land has not lost its power.
• Sage Karbhajana confirms this (S.B. 11.5.36).
• The new varieties of grains, fruits and vegetables are hybrids. They yield more produce but are not as
nutritious and delicious as the original varieties, which existed since time immemorial. We have experi-
enced this ourselves because the hybrid seeds were introduced very late in India. For example chapatis
made from contemporary wheat flour have less flavour, and the texture is not as pleasing as those of bygone
years. They become dry and hard very quickly and are not as conducive to health as those made of the desi
grain which is now extinct.
• The purpose of Hari-katha is not to solve economic problems. Its real purpose is to nourish Bhakti
along with Jnana and Vairagya.
• All the above predictions can be confirmed by paying a visit to holy places like Vrndavana. That the
"essence is lost" means one no longer sees their influence. If, however, one performs these activities as
prescribed in the scriptures, he will fell the positive influence.
Chapter Two
Narada Endeavours to
Remove Bhakti's Distress
Sri Narada said, "O young lady, why are you in so much anxiety? Don't be melancholy unnecessary.
Just meditate on the lotus feet of Lord Sri Krsna and by His mercy you will be free from all misery. Lord
17
Krsna, who protected Draupadi from the atrocities of the Kauravas and who is the lover of the damsels of
Vraja, has not gone far away. Besides, you are Bhakti and more dear to Him than His very life. On your
request He even goes to the house of low born people. In Satya, Treta and Dvapara-yugas, jnana and vair-
agya were the means of liberation, but in Kali-yuga only bhakti can grant liberation. Thinking in this way,
Lord Hari, the transcendental personification of knowledge, manifested you. You are the very dear beloved
of Lord Krsna.
"Once you approached the Lord with folded hands and asked Him what you should do. He said, "Go
and nourish My devotees". You accepted this order which pleased Him very much. To assist you, the Lord
sent Mukti as your maidservant and Jnana and Vairagya as your sons.3 You directly reside in Vaikuntha
dhama where you nourish the devotees and you expand yourself on this earthly planet for their nourishment
as well.4 You came and happily resided on this earth along with Mukti, Jnana and Vairagya from Satya-
yuga to Dvapara-yuga. But in Kali-yuga, Mukti contracted the disease of irreligious pretence and lan-
guished, and with your permission, went back to Vaikuntha. Now whenever you remember her, she comes
to this planet briefly and returns to Vaikuntha, but Jnana and Vairagya remain with you always because they
are like your sons. Being neglected by the people of Kali-yuga, they have become old and weak, but will
soon recuperate, so you need not worry. I will find a solution to rejuvenate their bodies.
O beautiful faced one, there is no other age like Kali-yuga because you will be established in every
house as well as in the heart of every person. Hear my vow. If I do not preach your message, subdue all
other religions and make devotional festivals predominant then I shall not be considered the servant of Lord
Hari. In Kali-yuga those people who follow you, even if they are sinful, will attain the abode of Lord Krsna
without fear.The people in whose heart you reside become purified and they will not see Yamaraja, the Lord
of Death, even in their dreams. Even ghostly beings like pretas, pisacas, raksasas and daityas are not able
to trouble those whose hearts are imbued with devotion. The Lord cannot be controlled by austerities, study
of the Vedas. by culture of knowledge, or by the fruitive activities described in the Vedas. He is controlled
only by bhakti and the gopis are the evidence (pramana) of this. On the strength of pious activities performed
for hundreds of lives one becomes attracted to bhakti, which is the only essence in Kali-yuga. On the
strength of bhakti, Lord Krsna Himself appears to the devotee. Those people who are envious of devotion
are always miserable no matter where they go within the three planetary systems. In the past, the great sage
Durvasa suffered immense misery for offending a devotee. What more can I say? All vratas, tirthas, yogas,
sacrifices and talks of knowledge are not needed. Bhakti alone can grant liberation."
Suta Gosvami continued, "Narada's conclusion glorified Bhakti and nurtured her. Then Bhakti spoke
as follows. 'O Narada, you are very glorious and have unflinching faith in me. Thus I will always reside in
your heart and never leave. O saintly person, you are most merciful. Just in a matter of moments you have
removed my misery. But my sons have not yet regained their consciousness. Please quickly bring them
back to normal.'"
Suta Gosvami said, "Upon hearing these words of Bhakti, Narada felt very compassionate and at-
tempted to wake them up by shaking them with his hands.10 He put his mouth to their ears and said, 'O
Jnana wake up, O Vairagya please arise."11 Then he chanted Vedic Mantras, the Vedanta Sutras, and the
Upanisads. He recited Bhagavad-gita again and again. With great difficulty, they were revived, but over-
come by lethargy, they yawned and were unable to even open their eyes.12 Their hair was a white as the
feathers of ducks and their bodily limbs were emaciated and powerless. Owing to hunger and thirst they
18
were weak and sleepy. Seeing this, Narada fell into anxiety and contemplated further ways to revive them
from old age and sleep. O Saunaka, as the sage Narada, deliberated, meditating on the Supreme Lord, he
heard a voice emanating from the sky.13 'O Devarsi, do not worry, your endeavour will be successful. O
sage you must perform one specific noble act that will be revealed to you by some great saintly person.14
As soon as you complete that activity, Jnana and Vairagya will be released from the clutches of sleep and
old age, and bhakti will reign everywhere.'15 These words were heard by everyone."
"In astonishment Narada said, 'I cannot understand the meaning of this indirect statement.16 The voice
did not clearly explain the path one must follow in order to achieve perfection. Nor do I know where to find
those saintly persons who will explain the process to me. What must I do to implement this order?'"
Suta Gosvami said, "O Saunaka, bidding farewell to Jnana and Vairagya, Narada Muni travelled to
various holy places and met with the saintly people residing there. He asked them to suggest a process by
which Jnana and Vairagya could be revived. Some listened carefully but could not give a definite answer.17
Others stated that it could not be accomplished, while still others remarked that it was not possible to deter-
mined a correct answer. Upon being asked the question, several simply kept quiet while others wriggled
away to avoid embarrassment. They were all surprised to hear this question and none could offer a satis-
factory reply. They began discussing among themselves as follows, 'My dear friends, if Jnana and Vairagya
could not be revived after the chanting of the Vedas, Vedanta Sutra and recitation of the Bhagavad-gita,
then what can be the solution? And if Narada Muni, who is the chief yogi and saint, does not know, then
who can answer?'"18
"In this way, wherever Sri Narada inquired, he got the same answer--that it is very difficult to accom-
plish. He thus became very worried and decided to go to Badari where he performed penance with the intent
to find the solution to revive Jnana and Vairagya. shortly thereafter the Kumaras, headed by Sanaka, ap-
peared there.19 They were effulgent like a million suns. Seeing them Sri Narada again enquired, "O saintly
people, it is by great fortune that I have attained your association. Please be merciful to me and explain that
noble process. You are the best of yogis, most knowledgeable and scholarly. Although you appear like five
year old boys, you are the senior-most saintly persons. You always reside in Vaikuntha and engage in
chanting the holy names. You are always intoxicated with the nectar of Lord Hari's pastimes, which are
your only sustenance.20 You are always chanting the mantra harih saranam and therefore old age, which is
caused by the influence of time, does not approach you. Previously, just by the flick of your eyebrows, you
whirled Lord Visnu's gatekeepers, Jaya and Vijaya down to this earth. Later they were reinstated by your
mercy. I am most lowly and I feel most fortunate to have your darsana. You are very merciful so kindly
bestow your mercy on me. Please reveal that process which the voice in the sky directed me to learn from
saintly people. Please explain in detail how to follow that path. How can Bhakti, Jnana and Vairagya
become happy? How can they be established in all classes of men?"
The Kumaras replied, "O sage, Narada Muni, abandon your anxiety and be happy for the solution is
simple. O Narada, glorious crest-jewel among the renunciates, you are the guide of those who walk the path
of devotion, indeed you are the sun of bhakti-yoga. It is not very surprising that you have undergone this
great endeavour for the sake of Bhakti. It is certainly appropriate for a devotee of the Lord to properly
establish Bhakti. Various sages have propagated many paths, but they are all troublesome and generally
can only elevate one to the heavenly planets. Until now, the process by which one can attain the original
Personality of Godhead has remained concealed, and it is rare to find one who knows this practice. We
19
know the procedure the voice in the sky referred to and we will explain it to you. Please hear with an
attentive mind. O Narada, sacrifice of material objects, penance, yoga, meditation, study of the Vedas and
the path of knowledge, generally only lead toward fruitive activities and grant residence in the heavenly
planets. Scholars have said that only jnana-yajna, or the sacrifice of knowledge, is the path of liberation.24
This constitutes the study of the Srimad Bhagavatam which has been sung by great personalities like
Sukadeva Gosvami. Just by hearing the words of Srimad Bhagavatam, Bhakti, Jnana and Vairagya will be
nourished. This will relieve the misery of Jnana and Vairagya and will make Bhakti blissful. As when a
lion roars, wolves flee in fear, so merely by the sound of Srimad Bhagavatam, all the vicious qualities of
Kali-yuga are destroyed. Bhakti is the flow of love of God and along with Jnana and Vairagya will enter
every house and dance in the heart of every living being."
Sri Narada said. "I have tried to awaken Jnana and Vairagya by chanting the Vedas, Upanisads and
Bhagavad-gita with no success. How is it possible that they will re revived by hearing Srimad Bha-
gavatam?25 After all Srimad Bhagavatam is nothing more than the essence of the Vedas. Your darsana
never goes in vain and you always protect those who surrender to you, please, therefore, remove my doubt
with delay."
The Kumaras said: "It is a fact that Srimad Bhagavatam is the essence of the Vedas and Upanisads, but
it is the fruit of the tree of Vedic literature, it is superior. The vital fluid of the tree is spread from the root
to the tip though it cannot be tasted. When that same fluid accumulates in the fruit however, it tastes very
delicious. Similarly, ghee, which is relishable even to the demigods, is spread throughout cow's milk, but
it cannot be savoured until it is extracted. Sugar also exists throughout the cane, yet when extracted, it
becomes more succulent. The same applies to the pastimes depicted in Srimad Bhagavatam, which is equal
to the Vedas. Srila Vyasadeva has propagated it to establish bhakti, jnana and vairagya. Once Srila
Vyasadeva, who knows the essence of all the Vedas and Upanisads, and is the compiler of the Bhagavad-
gita felt dejected and was drowning in an ocean of confusion. At that time you spoke the message of the
Bhagavatam in just four verses. Upon hearing these verses Vyasa was freed from his lamentation. So why
are you doubtful and astonished by this? Recite Srimad Bhagavatam to Jnana and Vairagya and their lamen-
tation and misery will be destroyed."
Narada said, "O saintly people, your darsana immediately shatters all the sins of the living entities and
brings solace to those being scorched by the fire of material misery. You are always drinking the nectar of
Srimad Bhagavatam, which you heard from Lord Sesa. I have taken shelter of you for the purpose of
preaching the message of bhakti, which is characterised by love of God. Only one who has performed
greatly pious acts for many millions of lifetimes may achieve the association of saintly persons like your-
selves and thus get completely free from ignorance caused by material delusion and pride. He then becomes
established in proper discrimination."
Comments on Chapter Two
 This is the only panacea for anxiety. When the mind is fixed on Krsna, it cannot experience
agitation. That's why devotees are always free from anxiety.
 Lord Krsna is called patita-pavana, the purifier of the fallen, and Dina-bandhu, the friend of the
distressed. He does not care for haughty people; He is pleased by humility.
 The Lord is pleased with His obedient servants. He grants liberation, knowledge and detachment
to the surrendered souls even without their asking.
20
 Devotional service is the internal potency of the Lord and descends from Him into the material
world through disciplic succession.
 Kali means the age of quarrel and hypocrisy, but it also indicates the age in which the Lord is
readily available--kam krsnam lati dadati iti kalih. In other yugas people were healthy, intelligent,
alert, and long lived. They had a natural inclination for yoga, penance, study of the Vedas, yajnas and
so on. They did not pay heed to devotion, considering it too simplistic. Without bhakti, however,
liberation cannot be attained. In previous ages people had to undergo the rigours of the respective
processes for many lifetimes in order to realise this fact. But in Kali-yuga there is natural propensity
towards bhakti because people in general are not qualified to participate in jnana, yoga, and karma.
Therefore this age is glorious. Moreover, Lord Caitanya appeared in Kali-yuga to directly preach the
message of bhakti and set the proper example.
 This statement predicts the appearance of Lord Caitanya who predicted prthivite ache yat nagaradi
grama / sarvatra pracara hoibe mora nama. When Narada Muni says that he will establish bhakti, he
means it will be done through a devotee. Therefore this verse also hints at the preaching activities of
Srila Prabhupada who fulfilled the prophecies of Lord Caitanya and Sri Narada Muni. In fact in Amer-
ica Srila Prabhupada once held a program which very few people attended. When one disciple re-
marked that not many people had come, Srila Prabhupada said, "That's not true. The great sage Narada
Muni was present."
 Everyone on qualified to take to the process of bhakti, regardless of birth or caste.
 In Vedic culture, the Vedas are considered to be the supreme pramana, though here Sri Narada
asserts that the gopis are. This is because the gopis are the topmost knowers and lovers of Krsna.
Besides, among the gopis some are known to be the Vedas personified, hence they are also called
pramana.
 This refers to the story of Ambarisa Maharaja from the Ninth Canto of Srimad Bhagavatam.
 Narada's attempt to wake Jnana and Vairagya by shaking them with his hands indicates that
knowledge cannot be revived by the process of karma.
 Narada's placing his mouth next to their ear presents the initiation ceremony in which the guru
utters mantras into the right ear of the disciple. Mere initiation, however, cannot make one learned or
renounced.
 The lethargy and yawning of Jnana and Vairagya indicate that one can get only a meagre amount
of knowledge by recitation of the scriptures mentioned. They do not make one's consciousness crystal
clear.
 The Supersoul guides the sincerely inquisitive person from within.
 A sincere, inquisitive person should accept the guidance of a bona fide spiritual master. In this
way the Lord helps from within and without.
 This statement predicts the appearance of ISKCON.
 Personal realisations which lack the guidance of a bona fide teacher and the scriptures are unclear
and insufficient.
 Most people in the garb of saints do not clearly understand the Absolute Reality. They follow
hodge-podge philosophy and lacking realisation cannot give satisfactory guidance to their disciples.
 Here the word "Narada" means the giver of knowledge--naram jnanam dadati iti naradah.
 The Lord appears in the form of the spiritual master to the sincere seeker.
21
 These are the characteristics of a bona fide spiritual master.

 This story is in the Third Canto of Srimad Bhagavatam.
 This is the duty of every devotee of the Lord.
 A guru is able to dispel all the doubts of his disciple.
 Here the term 'knowledge' is non different from devotion. Knowledge related to the Personality
of Godhead is one aspect of bhakti.
 A disciple should present his doubts to his guru submissively. If he is arrogant a saintly person is
not obliged to give the treasure of his knowledge to such an unqualified disciple.
 The Vedas and Itihasas mainly deal in dharma, artha, kama and moksa, but the Srimad Bha-
gavatam speaks only of pure devotional service to the Supreme Lord, Krsna.
 The pious acts mentioned here are those related to devotion such as offering charity to a devotee.
Chapter Three
Bhakti's Distress is Dispelled
Sri Narada said, "To establish bhakti, jnana and vairagya, I will perform a jnana-yajna by reciting the
Srimad Bhagavatam as was spoken by Sri Sukadeva Gosvami. Please explain where this yajna should be
performed. You are the knower of the Vedas, therefore please explain the glories of the Srimad Bhagavatam
as spoken by Sri Sukadeva Gosvami. Also please explain the proper procedure and duration for the recita-
tion."
The Kumaras replied, "O Narada, you are very humble and discriminate.1 We will explain everything
to you, so kindly hear from us. Near Haridvara there is a bathing place or ghata on the bank of Ganges
called Ananda.Many saintly persons reside there and demigods and perfected beings visit frequently. The
place abounds with various types of trees and creepers and the sand is soft and appealing. The beautiful
ghata decorates a solitary point on the river.3 The fragrance of lotus flowers fills the air and lions and tigers
dwell with no animosity toward other animals.4 Go there and effortlessly start this jnana-yajna, for by the
medium of this katha, a novel rasa will become manifest. You will see Bhakti appear along with Jnana and
Vairagya, who have become decrepit. Wherever there is recitation of Srimad Bhagavatam, bhakti, jnana
and vairagya automatically become manifest. By the sound of Bhagavatam they will become young and
energetic."5
Sri Suta Gosvami said, "After saying this, the Kumaras desiring to drink the nectar of Srimad Bha-
gavatam, arrived at the bank of the Ganges, along with Narada. The news spread all over the earth and
throughout the three planetary systems. Those devotees who harboured any taste for hearing the Lord's
pastimes, came in haste to drink the nectar. Sage like Bhrgu, Vasistha, Cyavana, Gautama, Medhatithi,
Devala, Devarata, Parasurama, Visvamitra, Sakala, Markandeya, Dattatreya, Pippalada, Vyasa, Parasara,
Chayasuka, Jajali, Jahnu, and all such great saintly persons arrived there along with their family members
and disciples. Besides them, the Vedas, the Upanisads, Mantra, Tantra, the seventeen Puranas and the six
philosophical systems came in their personified forms. Sacred rivers like the Ganges, sacred ponds like
Puskara, holy ksetras like Kuruksetra, sanctified forests like Dandaka, all the directions, majestic mountains
like the Himalayas, the demigods, Gandharvas, and even Danavas came there to hear hari-katha. Those
who were not inclined to come out of excessive pride, were brought by the great sage Bhrgu who had ex-
pertly convinced them. The Kumaras then sat on a beautiful seat offered by Sri Narada and resolved them-
selves to recite Srimad Bhagavatam. In the front of the audience sat Vaisnavas, renunciants, brahmacaris,
22
and Sri Narada Muni sat in front of them. On the one side sat the sages and on the other the demigods. One
place hosted the Vedas and Upanisads, and another the holy places. In yet another place sat the women,
while all around could be heard, "All glories! All glories!" as conches resounded and people decorated each
other with coloured powder and flowers. Some demigods alighted from their airplanes and from the sky
others showered flowers on the audience."
Suta Gosvami said, "In this way the worship was performed and then everyone sat with an attentive
mind. The Kumaras began reciting the glories of Srimad Bhagavatam before the sage Narada. "Now we
will describe the glories of Bhagavatam, which by hearing, one attains liberation. One should always hear
Srimad Bhagavatam, for just by doing so, the Lord sits in one's heart. Bhagavatam has 18 000 verses in
twelve cantos and is a dialogue between Sri Sukadeva and King Pariksita.6 The living entity wanders in
this world owing to ignorance, until he hears the Bhagavatam Sri Sukadeva Gosvami recited. Indeed there
is no need to hear many scriptures and Puranas as this simply causes confusion. Srimad Bhagavatam alone
is sufficient to grant liberation. That house where Bhagavatam is recited daily becomes a holy place and
those who reside there become free from all sins. Thousands of horse sacrifices and hundreds Vajapeya
sacrifices cannot compare to one sixteenth of the benefit of hearing Srimad Bhagavatam. O sages, sins
reside in a person's body only until he properly hears Srimad Bhagavatam . The benefits offered by the
Ganges, Gaya, Kasi, Puskara, or Prayaga cannot compare to those derived from hearing the Bhagavatam.
If you at all desire the supreme destination, then you should daily recite at least one half, or even on fourth
of a Srimad Bhagavatam sloka. There is no difference between Omkara, Gayatri Mantra, Purusa-sukta, the
three Vedas, Srimad Bhagavatam, the twelve syllable mantra, the twelve features of the sun god, Prayaga,
Kala which manifests as a year, brahmana, agnihotra sacrifice, a cow, fasting on ekadasi, Tulasi, spring
season and the Personality of Godhead, Krsna. A person who hears Srimad Bhagavatam day and night and
understands its meaning, becomes free from the sins committed in millions of lives. There is no doubt about
it. The person who daily recites even one half or one fourth of a verse of Srimad Bhagavatam gets the
benefit of performing the Rajasuya sacrifice (horse sacrifice). Daily recitation of the Bhagavatam, medita-
tion on the Personality of Godhead, the watering of Tulasi, and rendering service to the cow, are all consid-
ered equal. If a person hears a verse from the Srimad Bhagavatam at the time of death, the Lord becomes
pleased and grants him residence in Vaikuntha.
Whoever places the Bhagavatam on a golden throne and donates it to a devotee certainly attains the
association of the Personality of Godhead. A person who does not hear even a part of Srimad Bhagavatam
during the whole of his life, lives just like a candala or an ass. The purpose of his birth is only to give
delivery pains to his mother. A person who has not even heard one verse of the Bhagavatam is very sinful
and although living, is actually dead. His life is an utter waste and simply a burden for the earth. This is
the statement of Lord Indra, the chief among the demigods. Indeed it is not very easy to get an opportunity
to hear Srimad Bhagavatam. Only a very pious person gets such an opportunity. O Narada, you are very
intelligent and the abode of mysticism. Hear this katha with attention. There are no rules restricting the
time or date for hearing Bhagavatam.7 Considered best is that one should hear Bhagavatam while keeping
a vow of celibacy and truthfulness.8 But for the people in Kali-yuga this is very difficult. Therefore,
Sukadeva Gosvami explained a special process for hearing that should be known. In Kali-yuga the minds
of people are always disturbed and thus it is very difficult for them to perform pious activity and follow
rules and regulations for a long period. He has recommended, therefore, a process of hearing the Bha-
gavatam in seven days, which is called saptaha sravana, or saptaha yajna.
23
Whatever benefit one derives from hearing Bhagavatam during the month of Magha or anytime,
Sukadeva says, that one gets the same benefit by the process of Saptaha. Because people in general are
short-lived, always sick, and unable to control their minds, the process of hearing Srimad Bhagavatam in
seven days is offered in Kali-yuga.9 That benefit which is unattainable through penance, yoga and mystic
trance, can be readily attained by properly hearing the Bhagavatam through the process of Saptaha. There
is no greater vrata, penance, sacrifice, service to a holy place, meditation, or knowledge than hearing Bha-
gavatam through the Saptaha Yajna."
Saunaka said, "O Suta Gosvami, you have made very wonderful statements! Certainly Bhagavatam
must describe about Lord Krsna, who is the source of Brahma, but how is it possible that this is a better
process of liberation then even the path of knowledge?"
Suta Gosvami said, "O Saunaka, when Lord Krsna was about to leave this earthly planet to go to His
own abode, He spoke the eleventh canto to Uddhava. Upon hearing it, Uddhava asked, "O Govinda You
have fulfilled Your purpose with respect to Your devotees and as You prepare to return to Your abode, there
is one doubt in my mind. Please hear it and grant me solace. kali-yuga will begin immediately, and various
types of vicious qualities will become manifest. Saintly people will become demonic and the earth will
become over burdened. Then who will give her shelter? O lotus-eyed Lord, but for You, I do not see anyone
who can protect the earth. O Lord, You are very dear to Your devotees and merciful to the saintly persons,
therefore, please do not leave. O Lord, You appeared here only for the benefit of Your devotees, so how
will Your devotees maintain their lives in your separation? To meditated on Your impersonal feature is
very miserable, therefore please do something.10
"Hearing these words of Uddhava at Prabhasa, the Lord devised a solution to give shelter to His devo-
tees. O Saunaka, He invested all His power in the Srimad Bhagavatam along with Himself in His unmanifest
form. We should know, there, that Srimad Bhagavatam is the personification of the Lord in the form of
sound. One who serves, hears, or even sees the Srimad Bhagavatam becomes free from all sin. In Kali-
yuga, therefore, hearing Bhagavata Saptaha is the chief religion and superior to all other means. In Kali-
yuga this is the only principle which removes sin and relieves the misery of unfortunate people. It gives
them the power to conquer lust, anger, and greed. It is very difficult for the demigods to get relief from
Maya, so then, how can mortal beings be expected to become free from her? Hearing Saptaha, therefore, is
the correct means to be freed from the clutches of Maya."11
Suta Gosvami said, "O Saunaka, while the Kumaras were explaining the glory of Saptaha to Narada
Muni, a very wonderful thing happened in that assembly. Bhakti appeared along with her two sons, who
had now regained their youth. She was loudly and repeatedly chanting "Sri Krsna! Govinda! Hare! Murare!
O Lord Narayana! Vasudeva! All the assembled people saw that Bhakti had become beautiful by wearing
the imports of the Srimad Bhagavatam as ornaments.12 The sages then began discussing how it was that
Bhakti had manifested herself in the assembly, from where had she come, and so on."
The Kumaras then said, "Bhakti has now appeared from the import of the Bhagavata-katha. Hearing
this, Bhakti and her two sons humbly submitted. 'In Kali-yuga we were almost lost but now you have
rejuvenated us. Please explain where we can reside.'
The Kumaras responded, "You award the Personality of Godhead to your devotees, and you sever the
bonds of this material world, therefore with great patience and fortitude you should reside in the hearts of
24
the devotees of Lord Krsna. The defects of Kali-yuga may overpower the whole universe but they will not
be able to so much as glance at you."
Upon hearing the words of the Kumaras, Bhakti entered the hearts of the Lord's devotees. The devotees
in whose heart Bhakti resides many appear impoverished, but they are most glorious and opulent, because
abandoning His own abode, the Lord Himself comes to reside in their heart, being tied by the rope of devo-
tion. The Bhagavatam is the personification of the Lord on earth and its glory cannot be described in words.
Anyone who hears or recites Bhagavatam becomes an associate of the Lord, so what is the purpose of
religious principles without it?"
Comments on Chapter Three
 Knowledge comes to a humble and discriminate person.
 Haridvara means the gateway to Lord Hari, and Ananda means bliss. Bliss is in the vicinity of
the Lord. Going to Haridvara means becoming favourable to the Lord and giving up the atheistic
mentality. In this mood the Bhagavatam reciter will taste bliss.
 One should bath one's mind with beautiful thoughts of Lord Hari. The Ganges represents the
flow of transcendental knowledge. "Solitary place" means the absence of improper association.
 When one is in transcendental knowledge he gets free from envy and material attachment.
 Sound, or sabda pramana, is the only means to acquire transcendental knowledge.
 Some scholars propose that Bhagavatam refers to the Devi-bhagavatam, which also has 18 000
verses and twelve cantos, but this statement soundly defeats their claim because the Devi-bhagavatam
was not spoke by Sri Sukadeva Gosvami.
 Bhagavatam is transcendental and should be heard whenever one has the opportunity, for a mo-
ment passed, never returns.
 If one neglects these rules he will not understand the actual message of Srimad Bhagavatam.
 Something is better than nothing, therefore, at least for seven days one should follow the rules and
regulations for hearing Srimad Bhagavatam. As far as the devotees are concerned however, 'seven
days' means everyday just as when people say "I do this seven days a week", and what they mean is I
do this every day of the year.
 Worship of impersonal Brahman is very difficult, and more so for the people of Kali-yuga. There-
fore, no one should waste valuable and limited life in such a fruitless pursuit.
 This statement is directed to the common man, for if he is instructed to hear Srimad Bhagavatam
daily, he will immediately reject the proposal. But after deliberation he may conclude, "If hearing it
for only one week has so many wonderful benefits, then why not hear it everyday?" Therefore, Saptaha
is a preaching technique for dull people. Moreover, if one submissively hears Srimad Bhagavatam
from a pure devotee, he will surely get free from the clutches of Maya. There is no exaggeration in
this statement.
 Just hearing Srimad Bhagavatam is devotional service, but understanding it and meditating on its
meaning is like decorating Bhakti.
nimna-ganam yatha ganga
devanam acyuto yatha
vaisnavanam yatha sambhuh
25
purananam idam tatha

Just as the Ganga is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord Sambhu
(Siva) the greatest of Vaishnavas, so Srimad Bhagavatam is the greatest of all Puranas.
(Srimad Bhagavatam 12.13.16)
Chapter Four
The Story of Gokarna
Suta Gosvami continued, "O Saunaka, when the Supreme Lord, who is very dear to His devotees, saw
transcendental bhakti manifest within their hearts, He left His abode and appeared in the assembly at
Ananda. He wore a garland made of forest flowers, and His bodily hue was just like that of a monsoon
cloud. He was dressed in dazzling yellow garments and wore a belt studded with gems. A crown decorated
His head and His earrings moved to and fro. He stood in a beautiful threefold bending form that stole the
hearts of everyone. The Kaustubha gem glittered on His chest and His bodily limbs were anointed with
sandalwood pulp. His exquisite beautify defeated millions of Cupids. The transcendental Personality of
Godhead, who held a flute, then entered the hearts of His devotees. His intimate associates, such as Ud-
dhava, had come there incognito to hear the bhagavata-katha. As the Lord appeared, in all directions could
be heard "All glories! All glories!" There was a wonderful flow of bhakti rasa, the sound of conches, and
showers of flowers and coloured water. The entire assembly completely forgot themselves and their pos-
sessions and were fully absorbed in hearing the Srimad Bhagavatam."
Seeing their deep absorption, Sri Narada said, "O sages, today I have seen the wonderful glory of
Saptaha. Even foolish rogues and animals become purified by hearing it. I have no doubt, therefore, that
in Kali-yuga, bhagavata-katha is the most powerful process for purifying the heart. O most merciful saintly
persons, only to show kindness upon the suffering living entities in the material world have you revealed
this wonderful process. Now please narrate histories regarding those who have become purified by per-
forming Saptaha Yajna."1
The Kumaras said, "Those crooked people who always transgress the rules of the scriptures and engage
in various types of sinful acts, burning in the fire of anger, and are always given to lust, will be purified by
the Saptaha Yajna.
Those who are outside the varnasrama system, devoid of truth, and troubled by material desires, who
always criticise their parents, who are envious, hypocritical and bent on giving misery to others, will be
purified by the Saptaha Yajna.
Those who steal gold, drink liquor, kill brahmanas, and who have sex with the wife of their spiritual
master, who are very cruel, merciless, treacherous, immoral, demonic, always prone to cheating and live off
the wealth of brahmanas, will be purified by the Saptaha Yajna.
Those who are very obstinate and thus always engage in sinful activities with their body, mind and
speech, who always live on the wealth of others, and whose hearts are very impure will get purified by the
Saptaha Yajna.
O Narada, in this context, I will recite a history which simply by hearing one will become free from
sin.
26
Once there was a beautiful settlement on the bank of the Tungabhadra. The people of that city were
truthful, religious and dedicated to executing their prescribed duties. In that city lived a brahmana named
Atma Deva, who was expert in studying the Vedas and performing karma-kanda activities. He was brilliant
like the sun and although rich, he lived by begging. He had a beautiful wife named Dhundhuli, who came
from a good family, but was very obstinate. By nature she was very cruel, talkative and took great pleasure
in gossiping with others. although expert in household duties, she was miserly and quarrelsome.2 This
brahmana and his wife lived together lovingly, owning ample wealth and objects for sense enjoyment.
Though their house was very beautiful, they were not happy because they had no son.3 As old age crept up
on Atma Deva, he engaged in various pious activities for getting a son. He distributed charity to the poor
and donated cows, land, gold, cloth and so on. In this way he spent half of his wealth on religious activities.
Still he could not get a child and thus he was filled with anxiety.
"One day, feeling very disheartened, he left home and went to the forest. As the sun reached its zenith
he was thirsty and approached a pond. Owing to lack of progeny he was depressed, weak and tired,4 and
after drinking he sat down to rest.5 By and by a sannyasi came there to drink. The brahmana approached
him and fell at his feet breathing heavily. The sannyasi asked, "O brahmana, why are you crying so anx-
iously? Tell me what is your problem?"
The brahmana said, "O Maharaja, I am suffering from sins committed in my past life. Even my fore-
fathers are in such anxiety that when I offer oblations of water, they accept, but remain full of worry. The
demigods and brahmanas do not happily accept my offerings of food. I am so miserable for want of children
that my life appears wasted. I have come here to give up my useless life, as I have no son. A house without
children is like a forest, and wealth loses all value. Indeed a family without children is very inauspicious.
O Maharaja, even the cows I acquire become barren! When I plant a tree, it yields no fruits or flowers. And
when I bring fruit to my home, it spoils very quickly. I am most unfortunate because I have no son, therefore
my life has no purpose."
Saying this, the brahmana began crying piteously and the saint's heart became filled with compassion.6
He was a perfected yogi and by seeing the lines on the brahmana's forehead, he could understand everything
about his life.
The sannyasi said, "O brahmana, give up your attachment and desire for children, for Fate is very
powerful. Take shelter of discrimination and give up attachment to this world. O brahmana, I can under-
stand your fate and am certain that you will have no son for the next seven lives. Previously, King Sagara
and King Anga had to suffer repeated miseries because of not having a son. Therefore, brahmana, give up
all hope for success in family life. Happiness is only in the life of renunciation."
The brahmana said, "O Swamiji, what is the value of such discrimination? There is simply no spice in
sannyasa life. Somehow or another give me a son, otherwise, I will plunge into lamentation and give up my
life. One who does not experience the happiness of wife and children lives in a desert. Happiness exists
only when the house is filled with wife, sons, and grandsons.7
Seeing Atma Deva's great attachment, the saint said, "O brahmana, King Citraketu had to suffer exces-
sively because he wanted to undo his fate.8 Providence is very powerful, hence none of your endeavours
will be successful. For this reason you will not get the happiness of a son, but I see that you are very
obstinate, and since you have approached me desiring a son, what can I say in these circumstances?"
27
Understanding the brahmana's determination the saint offered him a fruit and said, "Your wife will
surely get pregnant and bear you a son upon her eating this fruit. She should follow a vow of truthfulness,
cleanliness, mercy, and charity and eat only one meal a day for one year. By doing so, she will have a son
who will be pious and righteous."
After saying this the sannyasi disappeared and the brahmana joyfully returned to his house. He gave
the fruit to his wife and left for another place. His wife, whose nature was crooked, began crying and spoke
to her associate: "My dear friend, I am in great anxiety! My husband has brought a fruit which has the
potency to give me a son. If I eat it, I will become pregnant,, my womb will grow, and not being able to eat
properly I will become weak and unable to perform my household duties. If by ill fortune dacoits attack, I
will not be able to run in my pregnant condition. And if during the time of delivery, the child gets stuck in
the birth canal, I will lose my life. Or if he remains in my womb for an extended period, like Sukadeva how
much will I have to suffer. I am very tender by nature, how will I be able to tolerate all this? During the
pregnancy I will be weak, then my sister-in-law is sure to come and pilfer all my wealth. Moreover, I will
have to follow so many rules and regulations which will create difficulty. Child-bearing is very painful, and
upbringing more painful still.9 I think only barren women and widows live happily."
Thinking in this way she did not eat the fruit. Yet when her husband asked her, she deceitfully said,
"Yes, I have eaten it."10
One day her sister visited and Dhundhuli confided the whole story to her, revealing her distress.
Dhundhuli said, "O dead sister, owing to anxiety, day by day I am becoming weaker. Please tell me what I
should do?"
Her sister replied: "I am now pregnant so when I deliver this child, I will secretly give him to you.
Meanwhile you pose yourself as pregnant and offer some wealth to my husband, thus he will not mind
giving his child to you. Somehow or another we will arrange for everyone to think that I suffered a miscar-
riage after six months. Later I will arrange to nourish the baby at your house.11 Now, to test this fruit, let
us give it to this cow."
Dhundhuli fed the fruit to a cow and in due course her sister gave birth to a son. The child's father
quietly delivered it to Dhundhuli who informed Atma Deva that she had delivered a son. hearing this Atma
Deva became very jubilant. he performed the birth ceremony along with various other auspicious activities,
gave charity to the brahmanas, and arranged musicians to celebrate the birth of his son.
Dhundhuli said to her husband, "There is no milk in my breast and I think it is not possible to feed
cow's milk to the child yet. What shall I do? My sister's child was still-born so if you call her, she can
breast-feed my son."
Atma Deva took her suggestion, and Dhundhuli named the boy Dhundhukari. After three more months
the cow that ate the fruit also delivered a beautiful human child. He was peaceful and divine looking and
his face was very brilliant. Seeing this, the brahmana became very ecstatic.12 He performed all the appro-
priate ceremonies for this new baby. Hearing this, all the people were astonished and all came to see the
baby born of the cow. They started talking among themselves, "Just see how fortunate Atma Deva has
become. Even his cow has borne him a son!"
By the will of the Divine no one could understand the secret behind the intrigue. Atma Deva named
the cow's son Gokarna because his ears resembled those of a cow. In time both boys grew up. Gokarna
28
was intelligent and scholarly, while Dhundhukari was a rogue. He would not perform any brahmanical
duties or follow the rules of cleanliness. he used no discrimination when eating and was irate. He would
accumulate useless articles and would even eat food touched by a dead body. He was expert in stealing and
envious of others. Sometimes he would quietly go and set fire to another's house, or he would abduct a baby
and throw it in a well. He took pleasure in violent activities and always carried weapons. He happily
troubled blind and handicapped people and kept special friendships with candalas. He also kept a pack of
dogs and would often go hunting. He was attached to prostitutes and thus he wasted all his father's wealth.
One day he severely beat his parents, took all the pots and utensils in the house and sold them. In this way,
all of Atma Deva's property was lost. he began lamenting, "Alas! alas! I was better off when my wife was
barren! Oh! to have a rascal son is worse than having no son at all. Where shall I go? What shall I do?
Who will help me in this unfavourable situation? O misery! I am being tormented by my own son and I'm
prepared to give up my life!13
While he lamented in this way, Gokarna arrived and began instructing him:14 "O father, this world is
full of delusion and misery, and is useless. You should deliberate upon who is the real owner of sons and
wealth. Those who are attached to material things burn day and night like a ghee lamp. Neither Lord Indra
nor the emperor of the whole universe can find happiness. Only those who are renounced and live in a
solitary place have peace. Therefore give up this ignorance, thinking that this is your wife, this is your son,
and so on. Owing to such delusion one goes to hell. This body will one day be lost, therefore, go and live
in the forest."
Hearing the words of Gokarna, Atma Deva decided to go to the forest. He asked, "My dear son, please
explain what I should do in the forest. I am very foolish and very much attached to karma-kanda activities.
Now I have lost everything and am bound in this well of household life. You are very merciful - please
deliver me."
Gokarna said, "O father, this body is nothing but a combination of bones, fat, blood, and flesh. There-
fore, do not consider that you are this body and that this wife and children are yours. Day and night meditate
on the ephemeral nature of this material world and thus do not become attached to anything. Become re-
nounced and perform devotional service unto the Personality of Godhead. Devotion is the greatest religion,
therefore take shelter of it, and give up all other material religious principles. Render service to saintly
people and give up all thoughts of sense gratification and greed for wealth. Do not meditate on the defects
of others, fully engage in the service of the Lord, and always drink the nectar of His holy pastimes."
Influenced by the preaching of his son, Atma Deva left home and though he was sixty years old went
to the forest with great determination. Day and night he remained engaged in the service of the Lord.15 He
regularly recited the tenth canto of Srimad Bhagavatam until finally he attained the lotus feet of Lord Sri
Krsna.
Comments on Chapter Four
 After explaining a particular philosophical conclusion, (siddhanta), it is customary to corroborate
it with an example. This strengthens the faith of the audience.
 While this is a true story, it has a philosophical interpretation. Atma Deva (lit. divine soul) is the
living entity. Tungabhadra (very auspicious) signifies the material body. In Bhagavad-gita (5.13) the
29
material body is compared to a city of nine gates which hosts the living entity. This city is very auspi-
cious, because it gives facility to understand the scriptures and thus attain the lotus feet of the Lord.
Although it is temporary, it can award permanent benefits, adhruva-marthadam (S.B. 7.6.1).
o Karma-kanda activities signify all endeavours for sense gratification. Some people work
hard to enjoy in this life, and others to enjoy in the next. A person is rich because he can elevate
himself to spiritual life. but one is called krpana or miserly, if he uses his intelligence and energy
for sense pleasure, which is available even to dogs and hogs.
o Dhundhuli (lit. unclear) represents the intelligence which should work under the guidance of
the soul. However, if she henpecks her husband, the living entity, he becomes like her slave.
Contaminated intelligence takes pleasure in material thoughts which are compared to gossiping.
Hatred and envy are compared to cruelty and quarrelling. Material intelligence is expertly used
in material affairs (household duties).
 Happiness does not depend on wealth. Everyone remains dissatisfied despite his high or low
material standards.
 A materialistic person is always full of stress and anxiety running after sense pleasure, like a deer
running after the water in a mirage.
 Drinking water and relaxing represents temporarily stopping material pursuits. This is compared
to shifting a heavy load from one shoulder to the other, it gives only a momentary feeling of relief.
 The sannyasi signifies the spiritual master.
 Generally a materialistic person approaches a guru to satisfy his own material desires. The intel-
ligence develops discrimination only through holy association, but when the intelligence is overly at-
tached to sense pleasure, one cannot understand the value of detachment or transcendental knowledge.
Such people consider devotional life extremely miserable.
 Unless one takes to spiritual life he must suffer or enjoy the fruits of his past karma.
 The general tendency of the human being is to enjoy the fruits of labour without undergoing any
endeavour. This is compared to a woman desiring to bear a son without labour pains.
 Material intelligence always cheats the living entity.
 The sister signifies the mind. The mind and intelligence conspire against the conditioned soul.
 A materialistic person feels elated with material success, but it does not last very long.
 In the Bhagavad-gita Lord Krsna explains that happiness in the mode of passion is like a nectar in
the beginning and poison at the end; it always ends in misery.
 Gokarna was born from the fruit given by the sannyasi, thus the association of a saint never goes
in vain. Even if one approaches a devotee or Krsna with vested interest, he will benefit spiritually in
due course of time.
 Practice with determination and enthusiasm is the key to success.
yasyam vai sruyamanayam
krsne parama-puruse
bhaktir utpadyate pumsah
soka-moha-bhayapaha
30
Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord
Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion
and fearfulness.
Srimad Bhagavatam 1.7.7
Chapter Five
Dhundhukari gets a ghostly body and is delivered by Gokarna
Suta Gosvami said, "O Saunaka, one day, after Atma Deva went to the forest, Dhundhukari beat his
mother severely, demanded her wealth and threatened to burn her. Being overly troubled and afraid of her
son, one night Dhundhuli stole out of the house, threw herself into a well and drowned. The saintly Go-
karna, who was not troubled by happiness or distress and did not consider anyone his friend or enemy, left
to go on pilgrimage.
Dhundhukari remained living in their house with five prostitutes and constantly worried how to accu-
mulate wealth for sense gratification.1 Owing to this he lost all his intelligence and thus engaged in cruel
and heinous activities.2
One day the prostitutes requested that he give them various ornaments. Dhundhukari completely
blinded by lust and forgetful of death, left to fulfil their desire by hook or crook. In his attempt to please
them, he stole some wealth and used it to buy beautiful clothes and ornaments. After receiving the stolen
goods, one night the prostitutes began to consider, "Dhundhukari is always plundering others and in time
will surely get caught by the king, who will confiscate his wealth and hang him. We might as well kill him
ourselves, take his wealth and move to a distant place." Thinking in this way, one night while Dhundhukari
was sleeping, they tied him with ropes, put a noose around his neck and tried to strangle him. he would not
die easily and this worried the prostitutes.3 They then brought burning wood, shoved it into his mouth. The
wood burned him to death and they buries his dead body. Indeed women are very courageous and it is
difficult to understand their mind. No one could understand what happened to Dhundhukari. When asked,
the prostitutes said he had gone far away to collect some wealth and would return after a year.
An intelligent person should never believe an unchaste woman. Any foolish man who puts his faith
in such women will suffer like Dhundhukari. The voice of an unchaste woman appears as sweet as nectar
to a lusty man. Actually her heart is as sharp as a razor. Unchaste women have no love for anyone - they
only value wealth. The prostitutes, who had experienced many lovers, thus took all Dhundhukari's wealth
and disappeared.
Owing to his misdeeds Dhundhukari attained a ghost body,4 and remaining within a whirlwind wan-
dered here and there suffering from hunger and thirst, and lamenting his misfortune. He could find no
shelter anywhere. After some time the news of Dhundukari's death reached Gokarna, so he went to Gaya
to perform sraddha, considering his brother destitute. Later, while travelling to the holy places, Gokarna
reached his home town and hiding from everyone, went to his former house to pass the night. Dhundhukari's
ghost observed Gokarna return so he assumed very fierce forms and appeared before him. sometimes he
took the form of a dreadful sheep, then an elephant, or a buffalo, or like Indra sometimes like fire.5 Finally
he appeared as a human being. Seeing this, Gokarna realised that a ghost must be making this display. With
courage and patience he spoke, "Who are you? Why are you exhibiting all these fearsome forms? How did
you fall into this condition? Tell me clearly are you a ghost, goblin, or a demon?"
31
Suta Gosvami said, "When Gokarna questioned him, the ghost started crying loudly. He did not have
the power to speak, so he gestured with his hands. Gokarna sprinkled some water on the ghost. This relieved
him of enough sinful reactions that he was able to speak. "I am your brother Dhundhukari," the ghost said.
"Because of my misdeeds I have fallen from my respectable birth as a brahmana. Owing to complete igno-
rance I killed many people. It is not possible to count my sins. I was addicted to five prostitutes who finally
killed me, and as a result I am suffering the reactions for my ill activities and have thus gotten this ghost
body. Somehow, by the will of the Lord, I am now surviving only on air. My dear brother, you are an ocean
of mercy. Please somehow deliver me from this ghostly form."
Gokarna replied, "Dear brother, I am very surprised. I duly performed oblations for you in Gaya and
it is a wonder that you still have not been relieved from this ghostly form. If you cannot be delivered by
performing sacrifice in Gaya, then I do not know what to do. Tell me what is the solution?"
The ghost said, "I cannot be relieved of this condition even by the performance of hundreds of sraddhas
at Gaya. You must think of some more powerful practice."
Gokarna, astonished to hear this, said, "If you cannot be delivered by hundreds of sraddhas in Gaya,
then your liberation is practically impossible. anyway, do not fear. Stay here and I will think of some
procedure to deliver you."
The ghost left and Gokarna passed the night in deep thought but did not discover a solution. The next
morning many people including scholars, savants, knowers of the Vedas, and yogis came to see him and he
explained the incident which had occurred the previous night. They all consulted their particular scriptures
but could not suggest a suitable means to deliver Dhundhukari. They finally decided to follow whatever
Surya-narayana, the sun-god would order. By the power of his accumulated penance, Gokarna checked the
movements of the sun-god and prayed, "O Lord, you are the witness of the whole universe, I offer my
obeisances unto you. Please be merciful and tell me the process to deliver Dhundhukari."
The sun-god replied, "Only one thing can be done to deliver him - recitation of Srimad Bhagavatam
for one week."
The assembly heard this statement of the sun-god and agreed that this simple process should be exe-
cuted. Thus the news spread that Gokarna would perform the Saptaha Yajna. From the nearby villages
many people came who were lame, blind, aged and less intelligent, all had the desire to become free from
their sins. Such a crowd assembled that even the demigods were surprised.6 Gokarna took his seat on the
vyasasana and began reciting the pastimes of Lord Krsna as described in the Bhagavatam. At that time the
ghost also came and searched for a place to sit. Because he had an airy body he could not sit outside, so he
entered a bamboo rod which had seven knots and thus began hearing Srimad Bhagavatam.
After Gokarna appointed one Vaisnava brahmana as the chief of the assembly, in a clear sweet voice
he started reciting Srimad Bhagavatam from the first canto. That evening during a pause in the katha, a
wonderful incident occurred. The people in the assemble noticed that one of the knots in the bamboo
cracked and burst. In this way, at the end of each day, a knot would burst and on the seventh day, when the
recitation was complete, all the knots were cracked. Dhundhukari was delivered from his ghostly form.7
He attained a divine body, which was blackish like rain clouds. He was clad in yellow garments, a Tulasi
garland around his neck, a crown adorning his head and beautiful earrings dangling from his ears.
32
He immediately offered obeisances to Gokarna and said, "My dear brother, by your mercy I have been
released from the ghostly body. This ceremony of Saptaha is so glorious that it can destroy ghostly forms
and elevate one to the abode of Lord Krsna. When a person starts hearing the Saptaha, sins tremble in fear
anticipating that the bhagavatam-katha will burn them to ashes. In the same way that fire burns a twig or a
tree so, this Saptaha burns all big or small sins, performed with the body, mind and speech. Scholars in the
assembly of demigods have said that the lives of those Indians who do not hear Srimad Bhagavatam are an
utter waste. What is the value of making this temporary body stout and strong? If one does not hear Srimad
Bhagavatam, then there is no gain from this so-called beautiful body? This body is supported by bones,
which are like pillars and tied together with the ropes of nerves and veins. It is covered with skin and is
filled with flesh and every part reeks being nothing more than a pot of stool and urine. In old age it is the
cause of lamentation and misery. Indeed it is a residence of ailments and to maintain it is a great burden. It
is continuously troubled by desires that can never be satisfied. Every pore is full of defects and it can be
destroyed within a moment. When buried, it is eaten by worms; if thrown out, it is eaten by vultures and
transformed into stool; and if burned, it turns to ashes. Indeed these are the only destinations of this body.
who is that sane person who will not utilise this temporary body to gain permanent benefit? Food which is
cooked in the morning is putrid by evening, so how can this body be considered eternal, since it is nourished
by elements that decompose?
In this material world people can very quickly attain the lotus feet of the Lord by hearing Bhagavata
Saptaha. This is the only means to get rid of the defects of human birth. Those people who do not hear
bhagavata-katha are just like bubbles in water, or like mosquitoes, who take birth only to die uselessly. If
this bhagavata-katha can burst the knots of bamboo, then why can it not burst those in the heart? By hearing
Srimad Bhagavatam, one's doubts are removed, the karma is slackened and one becomes relieved of the
knots in the heart. Bhagavata-katha is like a tirtha that cleanses one from all impurities. Scholars say that
when the Bhagavatam becomes fixed in the heart, one's liberation is definite."
When Dhundhukari was speaking in this way, the sky became effulgent and a Vaikuntha airplane ap-
peared carrying associates of the Lord.8 In front of the whole assembly, Dhundhukari boarded the airplane.
Gokarna posed a question, "O dear associates of the Lord, in this assembly there are many pure heart
people and all of them heard the Bhagavata Saptaha. Why is it that this airplane has come exclusively for
Dhundhukari? Why are the others not getting the same result?"
The servants of the Lord spoke, "O Gokarna, the difference lies in the quality of their hearing. Although
it is true that everyone heard the katha, everyone did not meditate on it equally. For this reason the results
of performing bhajana or devotional service are different.9 The ghost fasted for seven days and heard Bha-
gavatam with a completely fixed and attentive mind. That knowledge which is not stable is useless. In the
same way, if one does not hear attentively or if one harbours doubts or lets his mind wander here and there,
then he will not get the benefit of chanting his mantra. Land devoid of Vaisnavas, Sraddha offered to
unqualified persons, charity given to ill behaved brahmanas who do not know the Vedas, are all useless.
Faith in the words of the spiritual master, humility, control of the mind's defects and attentive hearing of
bhagavata-katha all grant the full result. If one hears the Bhagavatam attentively he certainly attains Vaikun-
tha. O Gokarna, as far as you are concerned, the Lord Himself will come to take you to Goloka." Thereafter
the associates of the Lord, performing hari-kirtana ascended to the Vaikuntha.
33
In the month of Sravana Gokarna again performed the Saptaha Yajna of Srimad Bhagavatam and those
people listened to it.
O Narada, please listen what happened at the end of that Saptaha. The Lord appeared in a plane filled
with devotees. From all quarters could be heard, "All glories! All glories!" and people were paying obei-
sances. The Lord blew His conch shell named Pancajanya and embraced Gokarna. In a moment He granted
everyone who listened to the Srimad Bhagavatam a body just like His own. They all acquired a blackish
body and wore yellow garments, helmets and earrings. By the mercy of Gokarna all the living entities in
that village, including dogs and even the dog-eaters, ascended in that airship. They were carried to the place
where only devotees go--the abode of the Lord.
In this way, Lord Krsna being very pleased by His katha took Gokarna with Him to Goloka Dhama,
which is most dear to the cowherd people. In the past Lord Ramacandra took all the residents of Ayodhya
to His abode, Saketa.10 In the same way, Lord Krsna took everyone to Goloka Dhama, which is not attained
even by great yogis,, the Sun God, Moon God, or even perfected beings, but is attained only by hearing
Srimad Bhagavatam. O Narada, what can we say about the wonderful result which one attains by hearing
Bhagavata-Saptaha? Even those who have heard a fraction of the history of Gokarna do not take birth again.
That destination which can not be attained by those who live on air, water or dry leaves, executing extended
penance or the practice of yoga, is easily attained simply by hearing Bhagavata-Saptaha. The great sage
Sandilya, who is always absorbed in transcendental bliss, engages in reciting this pious history at
Citrakuta.11 This story is so purifying that anyone who hears it even once becomes free from all sin. If it
is recited during the Sraddha ceremony, the forefathers are very pleased. Anyone who recites Srimad Bha-
gavatam daily attains liberation.
Comments on Chapter Five:
 Dhundhukari represents the materialistic man. The five prostitutes indicate the five senses which
always demand their respective objects and cause the living entity to work hard for their satisfaction.
 When a person is attached to sense gratification he is almost crazy and loses all sense of morality.
 Demoniac people do not die easily. They suffer immense pain even in their sojourn to Yamaloka.
 A sinful person is like a ghost while living and becomes a ghost after death.
 Human beings have an unstable mind in a stable body, but ghosts have an unstable mind in an
unstable body.
 The demigods were surprised, because they had not seen such gatherings even in big sacrifices
that were considered highly religious.
 The bamboo with seven knots represents the material body comprised of five gross material ele-
ments and the mind and false ego, all of which cover and bind the living entity. it can also represent
the material body which is seven vitasti in height. A vitasti is the distance between tip of the little
finger and the tip of the thumb on an outstretched hand. Every normal person's body is the length of
seven vitasti of his own had. The even knots can also refer to ignorance, lust, anger, greed, delusion,
pride and envy.
 This narration should not be considered as a fable or exaggerated. Even in modern times such
effects of hearing Srimad Bhagavatam have been witnessed.
 Consciousness is the most important factor in devotional service.
 This story is narrated in the Valmiki Ramayana.
34
 This is sadhu pramana.

Chapter Six
The Process of Saptaha Yajna
The Kumaras said, "O Narada, now we will explain the process of performing Saptaha. Generally this
process requires wealth and the assistance of others.1 First one should determine an auspicious times with
the help of a good astrologer. If the Saptaha begins in the months of Bhadra, Asvina, Kartika, Margasirsa,
Asadha or Sravana, the audience will get liberation.2 Even during these months, however, inauspicious
periods such as Bhadra vyatipata should be avoided.
With the help of enthusiastic people, one should acquire as much wealth as needed to perform a mar-
riage ceremony. he should then graciously invite various families, including women and sudras, to hear
Hari-katha.3 One should publicly announce the event and send written invitations to Vaisnavas and other
lovers of Hari-kirtana.
One should announce in writing that for seven day the rare opportunity to hear the transcendental mes-
sage of Srimad Bhagavatam and to associate with saintly persons is being made available. it should be
explained that if one is unable to attend for the entire period, he should come for at least one day to give
blessings. In this way one should humbly send invitations to Vaisnavas and make proper arrangements for
their board and lodging.
The recitation of Bhagavatam should be done either in a holy place, a forest, or in one's house. It
should be performed on an open ground that is properly cleaned and decorated. if performed in one's house,
all household articles should be removed from the room used for the recitation.
One should start making arrangements five days in advance. A nice podium should be arranged and
decorated with fruits, leaves, flowers, banana trees, and so forth. On the stage one should imagine the seven
planetary systems. Proper seats should be offered to saintly persons and there should be a nice vyasasana
for the speaker.
It is the opinion of scholars that if the speaker faces north, the audience should face eastwards; if the
speaker faces east, the audience should face north; or both can face the east.
The speaker should be learned, expert, and able to explain the essence of Vedic literature and give
proper examples. He should be a renounced brahmana, a devotee of the Lord and free from material desires.
Those who are cheaters, attached to women, and who do not know the essence of religion, should not be
invited to speak on Srimad Bhagavatam. The speaker may have a learned assistant to remove doubts when-
ever necessary.
One day before the recitation the speaker should shave his head. He should take morning bath, chant
Gayatri, perform other morning duties and then worship Ganesa for removing any obstacles in the Saptaha
Yajna. He should offer oblations to the forefathers, perform prayascitta, and establish Lord Hari on the
Mandala. Thereafter, he should worship Lord Krsna by chanting proper mantras and offer sixteen articles
of worship. He should circumambulate the Lord and beseech Him in the following way, "O most merciful
Lord, I am drowning in the ocean of this material world. I am very fallen and caught in the network of
karma, which is like a crocodile. Please deliver me from this world."
35
Following the procedure, he should then worship Srimad Bhagavatam with incense, ghee lamp, and so
on. He should place one coconut in front of the book, pay obeisances, and offer the following prayer: "O
Lord Krsna, You are directly the Srimad Bhagavatam. I take shelter of You so I can free myself from this
world. Please remove all obstacles so this ceremony may be successfully completed. O Lord Kesava, I am
your servant."
Thereafter, the host should worship the speaker, give him nice cloth, and offer the following prayer,
"You are the personification of Sukadeva and are expert in explaining the meaning of Srimad Bhagavatam.
Please reveal this knowledge to us and dispel our ignorance.
Then in a blissful mood, one should take a vow for his own good and maintain it for seven days without
fail.4 To dispel all obstacles in the katha, five brahmanas should be selected to daily chant the twelve
syllable mantra composed of names of Lord Hari. After this, the host should worship the brahmanas, the
devotees, and give charity to the kirtana performers. He should offer them obeisances and with their per-
mission, be seated.
Those who hear the katha attentively, with great faith and a pure mind, who have give up attachment
to home, wealth, family, and so on, will receive the highest benefit.
The intelligent speaker will start the katha at sunrise and continue for nine hours. He should recite in
a sweet medium tone and observe a one hour lapse at noon. During this interim the Vaisnavas should glorify
the various names of Lord Hari associated with the particular history being narrated and there should be no
idle talk. To avoid passing stool and urine during the time of katha, one should consume only light food. If
possible, one should fast for seven days, or subsist only on ghee, or milk and happily listen to the Bha-
gavatam. Alternatively one can eat once a day or subsist only on fruit. One should observe a procedure that
can be followed without much difficulty. I consider eating better than fasting if it helps one concentrate and
hear properly. If fasting disturbs one's hearing, then he should avoid it.
O Narada, now listen to the principles to be observed while hearing Saptaha. A person who is not
initiated into Vaisnava mantra is not qualified to hear it. A person who wants to properly hear the Saptaha
should observe celibacy and sleep on the floor. After the recitation he should eat food served on leaves. He
should not eat dhal, honey, oil, heavy, stale, or contaminated food.
He should completely avoid lust, pride, greed, envy, anger, illusion, hypocrisy and so on. He should
also avoid criticising or hearing criticism of the Vedas, Vaisnavas, brahmanas, the guru, women, the king,
great personalities, or those who render service to the cow.
He should also avoid contacting women during menstruation, a mleccha, a fallen person, a brahmana
who is not initiated into Gayatri mantra, those who are antagonistic toward brahmanas, and those who do
not accept the Vedas. He should always be clean, truthful, silent, simple, humble, merciful and generous.
Even those who are poor, sick, unfortunate, childless, and desirous of liberation, are qualified to hear
this katha. Women who are barren, who have only one child, whose child had died, who have reached
menopause, or who always suffer miscarriages, should also hear this katha. If they hear attentively, they
will attain imperishable benefit. The recitation of Bhagavatam gives the highest benefit to the human being.
36
After observing these rules, one should perform the concluding ceremony of the Saptaha. Those who
desire special benefit should observe this just like the Janmastami celebration. However, it is not necessary
for renunciates to observe it.5 They are purified just by hearing the Saptaha.
When the Saptaha Yajna is over, the audience should worship the book and the speaker with great
devotion. The speaker should distribute prasada, Tulasi leaves, and the offered garlands to the audience.
Everyone should perform kirtana with mrdanga and karatalas and sing with beautiful voices. The Jaya
Dhvani should be chanted, obeisances should be offered, conches should be blown, and food and charity
should be distributed to the brahmanas and beggars.
On the following day a renounced person from the audience should recite Bhagavad-gita to create
peace and remove all improprieties. If one is a householder, he should perform a sacrifice, recite slokas
from the tenth canto, and offer oblations to the fire. Or he should chant Gayatri mantra with a concentrated
mind and perform sacrifice. In reality, Srimad Bhagavatam is the personification of the Gayatri mantra.
A person who does not have the means to perform sacrifice, should give charity to the brahmanas and
recite Visnu sahasranama, to remove all deficiencies. This will bring him all success. Thereafter he should
fee twelve brahmanas with sweet rice, honey, and delicious foodstuffs. He should give cows and gold in
charity. If he has the means, he should place the Srimad Bhagavatam on a throne made of thirty-six grams
of gold and donate it to the spiritual master. By this he will become free from the cycle of birth and death.
This process of performing Saptaha removes all sins. If performed properly, the most auspicious Bha-
gavatam will bestow whatever one desires, be it dharma, artha, kama or moksa.6 There is no doubt about
it."
The Kumaras continued, "O Narada, in this way I have explained hearing Bhagavatam-Saptaha. The
Srimad Bhagavatam can deliver both bhoga and moksa. What more do you want to know?"
Suta Gosvami said, "O Saunaka, after saying this, the Kumaras recited Srimad Bhagavatam for one
week. This is most pure, dispels all sins, and is capable of granting sense enjoyment as well as liberation.
While they observed all the rules and regulations, the assembly listened attentively. After this, they wor-
shipped the Personality of Godhead according to the scriptural injunctions. After recitation, Jnana, Vair-
agya, and Bhakti were rejuvenated. Being young and enthusiastic, they attracted the hearts of all living
entities.7 Seeing his desire fulfilled, Narada Muni was completely absorbed in bliss and his hairs stood up
in ecstasy.
Narada, who is very dear to the Lord, spoke to the Kumaras in a sweet loving voice with folded hands,
"Indeed I am very fortunate to get your mercy. Today I have attained Lord Hari who is the dispeller of sins.
O austere sages, hearing this Bhagavatam is the best religious act, as by doing so, one attains Lord Krsna,
who always resides in Goloka."
Suta Gosvami said, "O Saunaka, while the topmost Vaisnava, Narada, was speaking in this way,
Sukadeva Gosvami, the best of the yogis appeared there. He was completely satisfied within himself and
looked just like a sixteen year old youth. He appeared like a full moon to bring tide in the ocean of
knowledge. He was blissfully reciting Bhagavatam in a very low voice. Upon seeing Sukadeva Gosvami,
the entire assembly stood up and offered him an elevated seat. Then Sri Narada Muni worshipped him with
love and affection."
37
When Sukadeva Gosvami was comfortably seated, he said, "Dear ones, please hear my words. O
devotees who taste devotional mellows, Srimad Bhagavatam is the mature fruit of the wish fulfilling tree of
the Vedas. It has come from my mouth and is full of nectar. This fruit has no skin or stone -- it is pure
nectar and is easily available only on earth.8 Therefore, as long as you are conscious, please drink it again
and again.
"The great sage Vyasa compiled this Maha Purana which describes the highest religious process, and
is free from all cheating propensities. It explains the absolute reality and is meant for those whose hearts
are pure. It relieves one of the three miseries. If one takes shelter of the Srimad Bhagavatam, there is no
need for any other scripture or process. Whenever a pious soul desires to hear it, the Personality of Godhead
immediately appears within his heart.
Srimad Bhagavatam is the crest-jewel among the Puranas and the wealth of the Vaisnavas. It describes
that pure knowledge is dear to the paramahamsas and illuminates the path of detachment along with Bhakti,
Jnana and Vairagya.9 Those who hear, read, or meditate on its meaning, are liberated. This nectar is not
available in heaven, Satya-loka, Kailasa, or Vaikuntha. Therefore, O fortunate listeners, please drink it
again and again and never leave it."
Suta Gosvami said, "While Sri Sukadeva spoke in the midst of that assembly, Lord Hari appeared along
with Prahlada, Bali, Uddhava, Arjuna and other associates.10 Sri Narada then worshipped the Lord along
with His devotees. Seeing the Lord in a blissful mood, Narada Muni gave Him a nice seat and then everyone
performed kirtana. Lord Siva, Parvati, and Lord Brahma came there to listen. Prahlada, who is very swift,
played the karatalas and Uddhava played big cymbals. Narada Muni played his vina and Arjuna, who is
adept in ragas, sang melodiously. Indra played the mrdanga, and the Kumaras shouted Jaya! Jaya! Sri
Sukadeva Gosvami moved his limbs in an ecstatic trance. In the midst of everyone, Bhakti, Jnana and
Vairagya danced like expert actors."
Observing this, the Lord said, "I am very pleased with this recitation and kirtana. all of you have
controlled Me by your love and affection therefore you may ask some boon from Me."
Everyone was pleased to hear this and with love-laden hearts they requested, "O Lord, we desire that
whenever and wherever there is recitation of the Saptaha, You kindly appear along with your associates."
The Lord said, "Let it be so", and then disappeared. After that Narada Muni paid obeisances in the
direction which the Lord and His devotees departed. He offered obeisances to Sukadeva Gosvami and the
assembled saints. Everyone was in ecstasy after drinking the nectar of Srimad Bhagavatam and were free
from delusion. Thereafter, everyone returned to their respective places.
At that time Sri Sukadeva Gosvami established Bhakti and her two sons in the Srimad Bhagavatam.
By rendering service to the Bhagavatam Lord Hari becomes fixed in. he heart of the Vaisnavas. The Srimad
Bhagavatam bestows auspiciousness to those burning in misery, troubled by Maya, or drowning in an ocean
of nescience.
Saunaka asked, "O Suta Gosvami, when did Sukadeva recite the Bhagavatam to Pariksita, Gokarna to
Dhundhukari, and the Kumaras to Narada Muni?"
Suta Gosvami replied, "About thirty years after Lord Krsna's departure to His abode,11 on the ninth
day of the bright fortnight in the month of Bhadra, Sukadeva recited Bhagavatam to Pariksita. Two hundred
38
years later in the month of Asadha, on the ninth day of the bright fortnight Gokarna recited Bhagavatam to
Dhundhukari. Thirty years later, in the month of Kartika on the ninth day of the bright fortnight, the Ku-
maras recited it to Narada Muni.
"O sinless Saunaka, I have replied to everything you have asked. Bhagavata-katha is the panacea for
all problems in Kali-yuga. All of you are saintly, therefore, please drink it. Bhagavatam destroys all sins
and is very dear to Lord Krsna. It increases one's devotion and is the only means to attain liberation. What
is the value of serving the holy places or engaging in other processes of liberation?
When the Yamadutas are sent to arrest someone with ropes Yamaraja instructs them, 'Don't approach
those who are maddened by hearing the pastimes of Lord Hari. I do not have the power to chastise them,
for Vaisnavas are beyond my jurisdiction.'
"The nectar which came from the mouth of Sukadeva Gosvami brings all auspciousness to those who
are attached to the poison of sense gratification. My dear friends, why wander in the forest of sense enjoy-
ment and hear useless talks? As soon as this katha enters the ears, one is liberated. The proof is Pariksita
Maharaja.
Sri Sukadeva Gosvami spoke the Bhagavatam while in ecstasy. anyone who recites the Bhagavatam
is qualified to go to Vaikuntha. O Saunaka, after studying the various scriptures, I have revealed this secret
to you. This is the essence of all scriptures. There is nothing superior to this Bhagavatam which was spoken
by Sukadeva Gosvami.
For the attainment of transcendental bliss, you should always drink the Bhagavatam which is composed
of twelve cantos. anyone who hears the Bhagavatam from the lips of a devotee, with faith, and a pure heart,
or recites it to the devotees, will attain the supreme goal. In the three worlds there is nothing unattainable
for them.
Comments on Chapter Six
 Generally karma-kanda activities and spiritual festivals require the assistance and co-operation of
other people.
 An auspicious time is not required for performing pure devotional service, but sometimes devotees
follow such rules to set a good example.
 Women and sudras are not allowed to hear the Vedas, but there is no such restriction for Srimad
Bhagavatam, although it is considered the mature fruit of the Vedas. In the same way there are re-
strictions for chanting Vedic mantras, but none for chanting the holy name of the Lord, which is the
essence of Vedic mantras.
 Vows help one to control the flickering mind.
 The concluding ceremony requires great wealth, which renunciates cannot afford, therefore, it is
not compulsory for him."
 Because Srimad Bhagavatam is the personification of Lord Krsna, it can fulfil ones material as
well as spiritual desires.
 It means that after hearing Srimad Bhagavatam, one develops a taste for Bhakti, Jnana and Vair-
agya.
 Srimad Bhagavatam is like a very juicy fruit. Though it is a fruit, it has no skin or stone. And
though it is only juice, it is a fruit.
39
 Detachment without bhakti is worthless.

 The Lord is omnipresent and manifests Himself wherever His devotees sing His glories.
 Lord Sri Krsna left the earth 5 091 years ago.
40
Canto 1: Creation Once, in a holy place in the forest of

Naimiṣāraṇya, great sages headed by the sage
SB 1.1: Questions by the Sages
Śaunaka assembled to perform a great thousand
O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O year sacrifice for the satisfaction of the Lord
all pervading Personality of Godhead, I offer and His devotees.(4) One day, after finishing
my respectful obeisances unto You. I meditate their morning duties by burning a sacrificial
upon Lord Śrī Kṛṣṇa because He is the Abso- fire and offering a seat of esteem to Śrīla Sūta
lute Truth and the primeval cause of all causes Gosvāmī, the great sages made inquiries, with
of the creation, sustenance and destruction of great respect, about the following matters.(5)
the manifested universes. He is directly and in-
The sages said: Respected Sūta Gosvāmī,
directly conscious of all manifestations, and He
you are completely free from all vice. You are
is independent because there is no other cause
well versed in all the scriptures famous for re-
beyond Him. It is He only who first imparted
ligious life, and in the Purāṇas and the histories
the Vedic knowledge unto the heart of
as well, for you have gone through them under
Brahmājī, the original living being. By Him
proper guidance and have also explained
even the great sages and demigods are placed
them.(6)Being the eldest learned Vedāntist, O
into illusion, as one is bewildered by the illu-
Sūta Gosvāmī, you are acquainted with the
sory representations of water seen in fire, or
knowledge of Vyāsadeva, who is the incarna-
land seen on water. Only because of Him do the
tion of Godhead, and you also know other sages
material universes, temporarily manifested by
who are fully versed in all kinds of physical and
the reactions of the three modes of nature, ap-
metaphysical knowledge.(7)And because you
pear factual, although they are unreal. I there-
are submissive, your spiritual masters have en-
fore meditate upon Him, Lord Śrī Kṛṣṇa, who
dowed you with all the favors bestowed upon a
is eternally existent in the transcendental
gentle disciple. Therefore you can tell us all
abode, which is forever free from the illusory
that you have scientifically learned from
representations of the material world. I medi-
them.(8)Please, therefore, being blessed with
tate upon Him, for He is the Absolute Truth. (1)
many years, explain to us, in an easily under-
Completely rejecting all religious activities
standable way, what you have ascertained to be
which are materially motivated, this Bhāgavata
the absolute and ultimate good for the people in
Purāṇa propounds the highest truth, which is
general.(9)O learned one, in this iron age of
understandable by those devotees who are fully
Kali men have but short lives. They are quar-
pure in heart. The highest truth is reality distin-
relsome, lazy, misguided, unlucky and, above
guished from illusion for the welfare of all.
all, always disturbed.(10)There are many vari-
Such truth uproots the threefold miseries. This
eties of scriptures, and in all of them there are
beautiful Bhāgavatam, compiled by the great
many prescribed duties, which can be learned
sage Vyāsadeva [in his maturity], is sufficient
only after many years of study in their various
in itself for God realization. What is the need of
divisions. Therefore, O sage, please select the
any other scripture? As soon as one attentively
essence of all these scriptures and explain it for
and submissively hears the message of
the good of all living beings, that by such in-
Bhāgavatam, by this culture of knowledge the
struction their hearts may be fully satisfied.(11)
Supreme Lord is established within his
All blessings upon you, O Sūta Gosvāmī. You
heart.(2)
know for what purpose the Personality of God-
O expert and thoughtful men, relish Śrīmad head appeared in the womb of Devakī as the
Bhāgavatam, the mature fruit of the desire tree son of Vasudeva.(12)
of Vedic literatures. It emanated from the lips
O Sūta Gosvāmī, we are eager to learn about
of Śrī Śukadeva Gosvāmī. Therefore this fruit
the Personality of Godhead and His incarna-
has become even more tasteful, although its
tions. Please explain to us those teachings im-
nectarean juice was already relishable for all,
parted by previous masters [ācāryas], for one is
including liberated souls.(3)
41
uplifted both by speaking them and by hearing SB 1.2: Divinity and Divine Service
them.(13) Living beings who are entangled in
Ugraśravā [Sūta Gosvāmī], the son of
the complicated meshes of birth and death can
Romaharṣaṇa, being fully satisfied by the per-
be freed immediately by even unconsciously
fect questions of the brāhmaṇas, thanked them
chanting the holy name of Kṛṣṇa, which is
and thus attempted to reply.(1)
feared by fear personified.(14) O Sūta, those
great sages who have completely taken shelter Śrīla Sūta Gosvāmī said: Let me offer my
of the lotus feet of the Lord can at once sanctify respectful obeisances unto that great sage
those who come in touch with them, whereas [Śukadeva Gosvāmī] who can enter the hearts
the waters of the Ganges can sanctify only after of all. When he went away to take up the re-
prolonged use.(15) Who is there, desiring de- nounced order of life [sannyāsa], leaving home
liverance from the vices of the age of quarrel, without undergoing reformation by the sacred
who is not willing to hear the virtuous glories thread or the ceremonies observed by the
of the Lord? (16) His transcendental acts are higher castes, his father, Vyāsadeva, fearing
magnificent and gracious, and great learned separation from him, cried out, “O my son!” In-
sages like Nārada sing of them. Please, there- deed, only the trees, which were absorbed in the
fore, speak to us, who are eager to hear about same feelings of separation, echoed in response
the adventures He performs in His various in- to the begrieved father.(2)
carnations. (17)
Let me offer my respectful obeisances unto
O wise Sūta, please narrate to us the tran- him [Śuka], the spiritual master of all sages, the
scendental pastimes of the Supreme Godhead's son of Vyāsadeva, who, out of his great com-
multiincarnations. Such auspicious adventures passion for those gross materialists who strug-
and pastimes of the Lord, the supreme control- gle to cross over the darkest regions of material
ler, are performed by His internal powers.(18) existence, spoke this most confidential supple-
We never tire of hearing the transcendental pas- ment to the cream of Vedic knowledge, after
times of the Personality of Godhead, who is having personally assimilated it by experi-
glorified by hymns and prayers. Those who ence.(3) Before reciting this Śrīmad
have developed a taste for transcendental rela- Bhāgavatam, which is the very means of con-
tionships with Him relish hearing of His pas- quest, one should offer respectful obeisances
times at every moment.(19) Lord Śrī Kṛṣṇa, the unto the Personality of Godhead, Nārāyaṇa,
Personality of Godhead, along with Balarāma, unto Naranārāyaṇa Ṛṣi, the supermost human
played like a human being, and so masked He being, unto mother Sarasvatī, the goddess of
performed many superhuman acts.(20) Know- learning, and unto Śrīla Vyāsadeva, the au-
ing well that the age of Kali has already begun, thor.(4)
we are assembled here in this holy place to hear
O sages, I have been justly questioned by
at great length the transcendental message of
you. Your questions are worthy because they
Godhead and in this way perform sacrifice.(21)
relate to Lord Kṛṣṇa and so are of relevance to
We think that we have met Your Goodness by
the world’s welfare. Only questions of this sort
the will of providence, just so that we may ac-
are capable of completely satisfying the self.(5)
cept you as captain of the ship for those who
The supreme occupation [dharma] for all hu-
desire to cross the difficult ocean of Kali, which
manity is that by which men can attain to loving
deteriorates all the good qualities of a human
devotional service unto the transcendent Lord.
being.(22) Since Śrī Kṛṣṇa, the Absolute Truth,
Such devotional service must be unmotivated
the master of all mystic powers, has departed
and uninterrupted to completely satisfy the self.
for His own abode, please tell us to whom the
(6) By rendering devotional service unto the
religious principles have now gone for shel-
Personality of Godhead, Śrī Kṛṣṇa, one imme-
ter(23)
diately acquires causeless knowledge and de-
tachment from the world. (7) The occupational
activities a man performs according to his own
42
position are only so much useless labor if they rendering of service to the pure devotee, all that
do not provoke attraction for the message of the is troublesome to the heart is almost completely
Personality of Godhead. (8) All occupational destroyed, and loving service unto the Person-
engagements are certainly meant for ultimate ality of Godhead, who is praised with transcen-
liberation. They should never be performed for dental songs, is established as an irrevocable
material gain. Furthermore, according to sages, fact. (18) As soon as irrevocable loving service
one who is engaged in the ultimate occupa- is established in the heart, the effects of na-
tional service should never use material gain to ture’s modes of passion and ignorance, such as
cultivate sense gratification. (9) Life’s desires lust, desire and hankering, disappear from the
should never be directed toward sense gratifi- heart. Then the devotee is established in good-
cation. One should desire only a healthy life, or ness, and he becomes completely happy. (19)
self preservation, since a human being is meant Thus established in the mode of unalloyed
for inquiry about the Absolute Truth. Nothing goodness, the man whose mind has been enliv-
else should be the goal of one’s works. (10) ened by contact with devotional service to the
Learned transcendentalists who know the Ab- Lord gains positive scientific knowledge of the
solute Truth call this nondual substance Brah- Personality of Godhead in the stage of libera-
man, Paramātmā or Bhagavān. (11) tion from all material association.(20) Thus the
knot in the heart is pierced, and all misgivings
The seriously inquisitive student or sage,
are cut to pieces. The chain of fruitive actions
well equipped with knowledge and detach-
is terminated when one sees the self as mas-
ment, realizes that Absolute Truth by rendering
ter.(21) Certainly, therefore, since time imme-
devotional service in terms of what he has
morial, all transcendentalists have been render-
heard from the Vedānta śruti.(12) O best among
ing devotional service to Lord Kṛṣṇa, the Per-
the twiceborn, it is therefore concluded that the
sonality of Godhead, with great delight, be-
highest perfection one can achieve by discharg-
cause such devotional service is enlivening to
ing the duties prescribed for one’s own occupa-
the self. (22)
tion according to caste divisions and orders of
The transcendental Personality of Godhead
life is to please the Personality of Godhead.(13)
is indirectly associated with the three modes of
Therefore, with one pointed attention, one
material nature, namely passion, goodness and
should constantly hear about, glorify, remem-
ignorance, and just for the material world’s cre-
ber and worship the Personality of Godhead,
ation, maintenance and destruction He accepts
who is the protector of the devotees. (14) With
the three qualitative forms of Brahmā, Viṣṇu
sword in hand, intelligent men cut through the
and Śiva. Of these three, all human beings can
binding knots of reactionary work [karma] by
derive ultimate benefit from Viṣṇu, the form of
remembering the Personality of Godhead.
the quality of goodness.(23) Firewood is a
Therefore, who will not pay attention to His
transformation of earth, but smoke is better
message?(15)
than the raw wood. And fire is still better, for
O twiceborn sages, by serving those devo-
by fire we can derive the benefits of superior
tees who are completely freed from all vice,
knowledge [through Vedic sacrifices]. Simi-
great service is done. By such service, one
larly, passion [rajas] is better than ignorance
gains affinity for hearing the messages of
[tamas], but goodness [sattva] is best because
Vāsudeva.(16)Śrī Kṛṣṇa, the Personality of
by goodness one can come to realize the Abso-
Godhead, who is the Paramātmā [Supersoul] in
lute Truth.(24) Previously all the great sages
everyone’s heart and the benefactor of the
rendered service unto the Personality of God-
truthful devotee, cleanses desire for material
head due to His existence above the three
enjoyment from the heart of the devotee who
modes of material nature. They worshiped Him
has developed the urge to hear His messages,
to become free from material conditions and
which are in themselves virtuous when
thus derive the ultimate benefit. Whoever fol-
properly heard and chanted.(17) By regular at-
lows such great authorities is also eligible for
tendance in classes on the Bhāgavatam and by
43
liberation from the material world. (25) Those the Lord first expanded Himself in the univer-
who are serious about liberation are certainly sal form of the puruṣa incarnation and mani-
nonenvious, and they respect all. Yet they re- fested all the ingredients for the material crea-
ject the horrible and ghastly forms of the dem- tion. And thus at first there was the creation of
igods and worship only the all blissful forms of the sixteen principles of material action. This
Lord Viṣṇu and His plenary portions.(26) was for the purpose of creating the material uni-
Those who are in the modes of passion and ig- verses(1). A part of the puruṣa lies down within
norance worship those in the same category the water of the universe, from the navel lake
namely the forefathers, other living beings and of His body sprouts a lotus stem, and from the
the demigods who are in charge of cosmic ac- lotus flower atop this stem, Brahmā, the master
tivities for they are urged by a desire to be ma- of all engineers in the universe, becomes man-
terially benefited with women, wealth, power ifest(2). It is believed that all the universal plan-
and progeny. (27) In the revealed scriptures, etary systems are situated on the extensive
the ultimate object of knowledge is Śrī Kṛṣṇa, body of the puruṣa, but He has nothing to do
the Personality of Godhead. The purpose of with the created material ingredients. His body
performing sacrifice is to please Him. Yoga is is eternally in spiritual existence par excellence
for realizing Him. All fruitive activities are ul- (3). The devotees, with their perfect eyes, see
timately rewarded by Him only. He is supreme the transcendental form of the puruṣa who has
knowledge, and all severe austerities are per- thousands of legs, thighs, arms and faces all
formed to know Him. Religion [dharma] is ren- extraordinary. In that body there are thousands
dering loving service unto Him. He is the su- of heads, ears, eyes and noses. They are deco-
preme goal of life. (28-29) In the beginning of rated with thousands of helmets and glowing
the material creation, that Absolute Personality earrings and are adorned with garlands (4). This
of Godhead [Vāsudeva], in His transcendental form [the second manifestation of the puruṣa]
position, created the energies of cause and ef- is the source and indestructible seed of multi-
fect by His own internal energy. (30) farious incarnations within the universe. From
After creating the material substance, the the particles and portions of this form, different
Lord [Vāsudeva] expands Himself and enters living entities, like demigods, men and others,
into it. And although He is within the material are created (5).
modes of nature and appears to be one of the First of all, in the beginning of creation,
created beings, He is always fully enlightened there were the four unmarried sons of Brahmā
in His transcendental position.(31)The Lord, as [the Kumāras], who, being situated in a vow of
Supersoul, pervades all things, just as fire per- celibacy, underwent severe austerities for real-
meates wood, and so He appears to be of many ization of the Absolute Truth (6). The supreme
varieties, though He is the absolute one without enjoyer of all sacrifices accepted the incarna-
a second. (32) The Supersoul enters into the tion of a boar [the second incarnation], and for
bodies of the created beings who are influenced the welfare of the earth He lifted the earth from
by the modes of material nature and causes the nether regions of the universe.(7)In the mil-
them to enjoy the effects of these modes by the lennium of the ṛṣis, the Personality of Godhead
subtle mind.(33) Thus the Lord of the universes accepted the third empowered incarnation in
maintains all planets inhabited by demigods, the form of Devarṣi Nārada, who is a great sage
men and lower animals. Assuming the roles of among the demigods. He collected expositions
incarnations, He performs pastimes to reclaim of the Vedas which deal with devotional ser-
those in the mode of pure goodness.(34) vice and which inspire nonfruitive action (8). In
the fourth incarnation, the Lord became Nara
SB 1.3: Kṛṣṇa Is the Source of All Incar- and Nārāyaṇa, the twin sons of the wife of King
nations Dharma. Thus He undertook severe and exem-
plary penances to control the senses (9). The
Sūta said: In the beginning of the creation,
44
fifth incarnation, named Lord Kapila, is fore- three steps of land (19). In the sixteenth incar-
most among perfected beings. He gave an ex- nation of the Godhead, the Lord [as Bhṛgupati]
position of the creative elements and metaphys- annihilated the administrative class [kṣatriyas]
ics to Āsuri Brāhmaṇa, for in course of time this twentyone times, being angry with them be-
knowledge had been lost (10). The sixth incar- cause of their rebellion against the brāhmaṇas
nation of the puruṣa was the son of the sage [the intelligent class] (20). Thereafter, in the
Atri. He was born from the womb of Anasūyā, seventeenth incarnation of Godhead, Śrī
who prayed for an incarnation. He spoke on the Vyāsadeva appeared in the womb of Satyavatī
subject of transcendence to Alarka, Prahlāda through Parāśara Muni, and he divided the one
and others [Yadu, Haihaya, etc.] (11). The sev- Veda into several branches and subbranches,
enth incarnation was Yajña, the son of Prajāpati seeing that the people in general were less in-
Ruci and his wife Ākūti. He controlled the pe- telligent (21). In the eighteenth incarnation, the
riod during the change of the Svāyambhuva Lord appeared as King Rāma. In order to per-
Manu and was assisted by demigods such as form some pleasing work for the demigods, He
His son Yāma (12). The eighth incarnation was exhibited superhuman powers by controlling
King Ṛṣabha, son of King Nābhi and his wife the Indian Ocean and then killing the atheist
Merudevī. In this incarnation the Lord showed King Rāvaṇa, who was on the other side of the
the path of perfection, which is followed by sea (22).
those who have fully controlled their senses In the nineteenth and twentieth incarnations,
and who are honored by all orders of life (13). the Lord advented Himself as Lord Balarāma
O brāhmaṇas, in the ninth incarnation, the and Lord Kṛṣṇa in the family of Vṛṣṇi [the
Lord, prayed for by sages, accepted the body of Yadu dynasty], and by so doing He removed
a king [Pṛthu] who cultivated the land to yield the burden of the world (23). Then, in the be-
various produce, and for that reason the earth ginning of Kaliyuga, the Lord will appear as
was beautiful and attractive (14). When there Lord Buddha, the son of Añjanā, in the prov-
was a complete inundation after the period of ince of Gayā, just for the purpose of deluding
the Cākṣuṣa Manu and the whole world was those who are envious of the faithful theist (24).
deep within water, the Lord accepted the form Thereafter, at the conjunction of two yugas, the
of a fish and protected Vaivasvata Manu, keep- Lord of the creation will take His birth as the
ing him up on a boat (15). The eleventh incar- Kalki incarnation and become the son of Viṣṇu
nation of the Lord took the form of a tortoise Yaśā. At this time almost all the rulers of the
whose shell served as a pivot for the Man- earth will have degenerated into plunderers
darācala Hill, which was being used as a churn- (25).
ing rod by the theists and atheists of the uni- O brāhmaṇas, the incarnations of the Lord
verse (16). In the twelfth incarnation, the Lord are innumerable, like rivulets flowing from in-
appeared as Dhanvantari, and in the thirteenth exhaustible sources of water (26). All the ṛṣis,
He allured the atheists by the charming beauty Manus, demigods and descendants of Manu,
of a woman and gave nectar to the demigods to who are especially powerful, are plenary por-
drink (17). In the fourteenth incarnation, the tions or portions of the plenary portions of the
Lord appeared as Nṛsiṁha and bifurcated the Lord. This also includes the Prajāpatis (27). All
strong body of the atheist Hiraṇyakaśipu with of the above mentioned incarnations are either
His nails, just as a carpenter pierces cane (18). plenary portions or portions of the plenary por-
In the fifteenth incarnation, the Lord assumed tions of the Lord, but Lord Śrī Kṛṣṇa is the orig-
the form of a dwarf brāhmaṇa [Vāmana] and inal Personality of Godhead. All of them appear
visited the arena of sacrifice arranged by on planets whenever there is a disturbance cre-
Mahārāja Bali. Although at heart He was will- ated by the atheists. The Lord incarnates to pro-
ing to regain the kingdom of the three planetary tect the theists (28). Whoever carefully recites
systems, He simply asked for a donation of the mysterious appearances of the Lord, with
devotion in the morning and in the evening,
45
gets relief from all miseries of life (29). cognizant, for such inquiries invoke transcen-
The conception of the virāṭ universal form dental ecstatic love unto the Personality of
of the Lord, as appearing in the material world, Godhead, who is the proprietor of all the uni-
is imaginary. It is to enable the less intelligent verses, and guarantee centpercent immunity
[and neophytes] to adjust to the idea of the from the dreadful repetition of birth and death
Lord’s having form. But factually the Lord has (39).
no material form (30). Clouds and dust are car- This Śrīmad Bhāgavatam is the literary in-
ried by the air, but less intelligent persons say carnation of God, and it is compiled by Śrīla
that the sky is cloudy and the air is dirty. Simi- Vyāsadeva, the incarnation of God. It is meant
larly, they also implant material bodily concep- for the ultimate good of all people, and it is all-
tions on the spirit self (31). Beyond this gross successful, all blissful and all perfect (40).Śrī
conception of form is another, subtle concep- Vyāsadeva delivered it to his son, who is the
tion of form which is without formal shape and most respected among the self realized, after
is unseen, unheard and unmanifest. The living extracting the cream of all Vedic literatures and
being has his form beyond this subtlety, other- histories of the universe (41). Śukadeva
wise he could not have repeated births (32). Gosvāmī, the son of Vyāsadeva, in his turn de-
Whenever a person experiences, by self reali- livered the Bhāgavatam to the great Emperor
zation, that both the gross and subtle bodies Parīkṣit, who sat surrounded by sages on the
have nothing to do with the pure self, at that bank of the Ganges, awaiting death without tak-
time he sees himself as well as the Lord (33). If ing food or drink (42). This Bhāgavata Purāṇa
the illusory energy subsides and the living en- is as brilliant as the sun, and it has arisen just
tity becomes fully enriched with knowledge by after the departure of Lord Kṛṣṇa to His own
the grace of the Lord, then he becomes at once abode, accompanied by religion, knowledge,
enlightened with selfrealization and thus be- etc. Persons who have lost their vision due to
comes situated in his own glory (34).Thus the dense darkness of ignorance in the Age of
learned men describe the births and activities of Kali shall get light from this Purāṇa. O learned
the unborn and inactive, which is undiscovera- brāhmaṇas, when Śukadeva Gosvāmī recited
ble even in the Vedic literatures. He is the Lord Bhāgavatam there [in the presence of Emperor
of the heart (35). Parīkṣit], I heard him with rapt attention, and
The Lord, whose activities are always spot- thus, by his mercy, I learned the Bhāgavatam
less, is the master of the six senses and is fully from that great and powerful sage. Now I shall
omnipotent with six opulences. He creates the try to make you hear the very same thing as I
manifested universes, maintains them and an- learned it from him and as I have realized it (43-
nihilates them without being in the least af- 44).
fected. He is within every living being and is
always independent (36). The foolish with a SB 1.4: The Appearance of Śrī Nārada
poor fund of knowledge cannot know the tran-
scendental nature of the forms, names and ac- Vyāsadeva said: On hearing Sūta Gosvāmī
tivities of the Lord, who is playing like an actor speak thus, Śaunaka Muni, who was the el-
in a drama. Nor can they express such things, derly, learned leader of all the ṛṣis engaged in
neither in their speculations nor in their words that prolonged sacrificial ceremony, congratu-
(37). Only those who render unreserved, unin- lated Sūta Gosvāmī by addressing him as fol-
terrupted, favorable service unto the lotus feet lows (1).
of Lord Kṛṣṇa, who carries the wheel of the Śaunaka said: O Sūta Gosvāmī, you are the
chariot in His hand, can know the creator of the most fortunate and respected of all those who
universe in His full glory, power and transcend- can speak and recite. Please relate the pious
ence (38). Only by making such inquiries in message of Śrīmad Bhāgavatam, which was
this world can one be successful and perfectly spoken by the great and powerful sage
Śukadeva Gosvāmī (2). In what period and at
46
what place was this first begun, and why was selfish interest. So even though the Emperor
this taken up? From where did Kṛṣṇa [Parīkṣit] was free from all attachment to
dvaipāyana Vyāsa, the great sage, get the inspi- worldly possessions, how could he give up his
ration to compile this literature? (3)His mortal body, which was the shelter for others?
[Vyāsadeva’s] son was a great devotee, an (12) We know that you are expert in the mean-
equibalanced monist, whose mind was always ing of all subjects, except some portions of the
concentrated in monism. He was transcenden- Vedas, and thus you can clearly explain the an-
tal to mundane activities, but being unexposed, swers to all the questions we have just put to
he appeared like an ignorant person (4). While you (13).
Śrī Vyāsadeva was following his son, beautiful Sūta Gosvāmī said: When the second mil-
young damsels who were bathing naked cov- lennium overlapped the third, the great sage
ered their bodies with cloth, although Śrī [Vyāsadeva] was born to Parāśara in the womb
Vyāsadeva himself was not naked. But they had of Satyavatī, the daughter of Vasu (14). Once
not done so when his son had passed. The sage upon a time he [Vyāsadeva], as the sun rose,
inquired about this, and the young ladies re- took his morning ablution in the waters of the
plied that his son was purified and when look- Sarasvatī and sat alone to concentrate (15). The
ing at them made no distinction between male great sage Vyāsadeva saw anomalies in the du-
and female. But the sage made such distinctions ties of the millennium. This happens on the
(5). How was he [Śrīla Śukadeva, the son of earth in different ages, due to the unseen force
Vyāsa] recognized by the citizens when he en- of time (16). The great sage, who was fully
tered the city of Hastināpura [now Delhi], after equipped in knowledge, could see through his
wandering in the provinces of Kuru and transcendental vision the deterioration of eve-
Jāṅgala, appearing like a madman, dumb and rything material due to the influence of the age.
retarded? (6)How did it so happen that King He could also see that the faithless people in
Parīkṣit met this great sage, making it possible general would be reduced in duration of life and
for this great transcendental essence of the Ve- would be impatient due to lack of goodness.
das [Bhāgavatam] to be sung to him? (7)He Thus he contemplated for the welfare of men in
[Śukadeva Gosvāmī] was accustomed to stay at all statuses and orders of life (17-18). He saw
the door of a householder only long enough for that the sacrifices mentioned in the Vedas were
a cow to be milked. And he did this just to sanc- means by which the people’s occupations could
tify the residence (8). It is said that Mahārāja be purified. And to simplify the process he di-
Parīkṣit is a great first class devotee of the Lord vided the one Veda into four, in order to expand
and that his birth and activities are all wonder- them among men (19). The four divisions of the
ful. Please tell us about him (9). He was a great original sources of knowledge [the Vedas] were
emperor and possessed all the opulences of his made separately. But the historical facts and au-
acquired kingdom. He was so exalted that he thentic stories mentioned in the Purāṇas are
was increasing the prestige of the Pāṇḍu dyn- called the fifth Veda (20). After the Vedas were
asty. Why did he give up everything to sit down divided into four divisions, Paila Ṛṣi became
on the bank of the Ganges and fast until death? the professor of the Ṛg Veda, Jaimini the pro-
(10)He was such a great emperor that all his en- fessor of the Sāma Veda, and Vaiśampāyana
emies would come and bow down at his feet alone became glorified by the Yajur Veda (21).
and surrender all their wealth for their own ben- The Sumantu Muni Aṅgirā, who was very de-
efit. He was full of youth and strength, and he votedly engaged, was entrusted with the
possessed kingly opulences that were difficult Atharva Veda. And my father, Romaharṣaṇa,
to give up. Why did he want to give up every- was entrusted with the Purāṇas and historical
thing, including his life? (11)Those who are de- records (22). All these learned scholars, in their
voted to the cause of the Personality of God- turn, rendered their entrusted Vedas unto their
head live only for the welfare, development and many disciples, grand disciples and great
happiness of others. They do not live for any granddisciples, and thus the respective
47
branches of the followers of the Vedas came full and your studies were also well fulfilled,
into being (23). Thus the great sage Vyāsadeva, and there is no doubt that you have prepared a
who is very kind to the ignorant masses, edited great and wonderful work, the Mahābhārata,
the Vedas so they might be assimilated by less which is full of all kinds of Vedic sequences
intellectual men (24). elaborately explained (3).You have fully delin-
Out of compassion, the great sage thought it eated the subject of impersonal Brahman as
wise that this would enable men to achieve the well as the knowledge derived therefrom. Why
ultimate goal of life. Thus he compiled the should you be despondent in spite of all this,
great historical narration called the thinking that you are undone, my dear prabhu?
Mahābhārata for women, laborers and friends (4)
of the twiceborn (25). O twiceborn brāhmaṇas, Śrī Vyāsadeva said: All you have said
still his mind was not satisfied, although he en- about me is perfectly correct. Despite all this, I
gaged himself in working for the total welfare am not pacified. I therefore question you about
of all people (26). Thus the sage, being dissat- the root cause of my dissatisfaction, for you are
isfied at heart, at once began to reflect, because a man of unlimited knowledge due to your be-
he knew the essence of religion, and he said ing the offspring of one [Brahmā] who is self-
within himself (27) born [without mundane father and mother]
I have, under strict disciplinary vows, unpre- (5).My lord! Everything that is mysterious is
tentiously worshiped the Vedas, the spiritual known to you because you worship the creator
masters and the altar of sacrifice. I have also and destroyer of the material world and the
abided by the rulings and have shown the im- maintainer of the spiritual world, the original
port of disciplic succession through the expla- Personality of Godhead, who is transcendental
nation of the Mahābhārata, by which even to the three modes of material nature (6). Like
women, śūdras and others [friends of the twice- the sun, Your Goodness can travel everywhere
born] can see the path of religion (28-29). I am in the three worlds, and like the air you can pen-
feeling incomplete, though I myself am fully etrate the internal region of everyone. As such,
equipped with everything required by the Ve- you are as good as the all pervasive Supersoul.
das (30). This may be because I did not specif- Please, therefore, find out the deficiency in me,
ically point out the devotional service of the despite my being absorbed in transcendence
Lord, which is dear both to perfect beings and under disciplinary regulations and vows (7).
to the infallible Lord (31). As mentioned be- Śrī Nārada said: You have not actually
fore, Nārada reached the cottage of Kṛṣṇa broadcast the sublime and spotless glories of
dvaipāyana Vyāsa on the banks of the Sarasvatī the Personality of Godhead. That philosophy
just as Vyāsadeva was regretting his defects which does not satisfy the transcendental
(32). At the auspicious arrival of Śrī Nārada, Śrī senses of the Lord is considered worthless (8).
Vyāsadeva got up respectfully and worshiped Although, great sage, you have very broadly
him, giving him veneration equal to that given described the four principles beginning with re-
to Brahmājī, the creator (33) ligious performances, you have not described
the glories of the Supreme Personality,
SB 1.5: Nārada’s Instructions on Vāsudeva (9).Those words which do not de-
ŚrīmadBhāgavatam for Vyāsadeva scribe the glories of the Lord, who alone can
Sūta Gosvāmī said: Thus the sage amongst sanctify the atmosphere of the whole universe,
the gods [Nārada], comfortably seated and ap- are considered by saintly persons to be like unto
parently smiling, addressed the ṛṣi amongst the a place of pilgrimage for crows. Since the all
brāhmaṇas [Vedavyāsa] (1). perfect persons are inhabitants of the transcen-
Addressing Vyāsadeva, the son of dental abode, they do not derive any pleasure
Parāśara, Nārada inquired: Are you satisfied there (10). On the other hand, that literature
by identifying with the body or the mind as ob- which is full of descriptions of the transcenden-
jects of selfrealization? (2) Your inquiries were tal glories of the name, fame, forms, pastimes,
48
etc, of the unlimited Supreme Lord is a differ- inclined should endeavor only for that purpose-
ent creation, full of transcendental words di- ful end which is not obtainable even by wan-
rected toward bringing about a revolution in the dering from the topmost planet [Brahmaloka]
impious lives of this world’s misdirected civi- down to the lowest planet [Pātāla]. As far as
lization. Such transcendental literatures, even happiness derived from sense enjoyment is
though imperfectly composed, are heard, sung concerned, it can be obtained automatically in
and accepted by purified men who are thor- course of time, just as in course of time we ob-
oughly honest (11). Knowledge of self realiza- tain miseries even though we do not desire
tion, even though free from all material affinity, them (18).My dear Vyāsa, even though a devo-
does not look well if devoid of a conception of tee of Lord Kṛṣṇa sometimes falls down some-
the Infallible [God]. What, then, is the use of how or other, he certainly does not undergo ma-
fruitive activities, which are naturally painful terial existence like others [fruitive workers,
from the very beginning and transient by na- etc.] because a person who has once relished
ture, if they are not utilized for the devotional the taste of the lotus feet of the Lord can do
service of the Lord? (12) O Vyāsadeva, your nothing but remember that ecstasy again and
vision is completely perfect. Your good fame is again (19). The Supreme Lord Personality of
spotless. You are firm in vow and situated in Godhead is Himself this cosmos, and still He is
truthfulness. And thus you can think of the pas- aloof from it. From Him only has this cosmic
times of the Lord in trance for the liberation of manifestation emanated, in Him it rests, and
the people in general from all material bondage unto Him it enters after annihilation. Your good
(13). Whatever you desire to describe that is self knows all about this. I have given only a
separate in vision from the Lord simply reacts, synopsis(20).Your Goodness has perfect vi-
with different forms, names and results, to agi- sion. You yourself can know the Supersoul Per-
tate the mind, as the wind agitates a boat which sonality of Godhead because you are present as
has no resting place (14).The people in general the plenary portion of the Lord. Although you
are naturally inclined to enjoy, and you have are birthless, you have appeared on this earth
encouraged them in that way in the name of re- for the wellbeing of all people. Please, there-
ligion. This is verily condemned and is quite fore, describe the transcendental pastimes of
unreasonable. Because they are guided under the Supreme Personality of Godhead, Śrī Kṛṣṇa
your instructions, they will accept such activi- more vividly (21). Learned circles have posi-
ties in the name of religion and will hardly care tively concluded that the infallible purpose of
for prohibitions (15). The Supreme Lord is un- the advancement of knowledge, namely auster-
limited. Only a very expert personality, retired ities, study of the Vedas, sacrifice, chanting of
from the activities of material happiness, de- hymns and charity, culminates in the transcen-
serves to understand this knowledge of spiritual dental descriptions of the Lord, who is defined
values. Therefore those who are not so well sit- in choice poetry (22).
uated, due to material attachment, should be O Muni, in the last millennium I was born as
shown the ways of transcendental realization, the son of a certain maidservant engaged in the
by Your Goodness, through descriptions of the service of brāhmaṇas who were following the
transcendental activities of the Supreme Lord principles of Vedānta. When they were living
(16). One who has forsaken his material occu- together during the four months of the rainy
pations to engage in the devotional service of season, I was engaged in their personal service
the Lord may sometimes fall down while in an (23). Although they were impartial by nature,
immature stage, yet there is no danger of his those followers of the Vedānta blessed me with
being unsuccessful. On the other hand, a non- their causeless mercy. As far as I was con-
devotee, though fully engaged in occupational cerned, I was self controlled and had no attach-
duties, does not gain anything (17).Persons ment for sports, even though I was a boy. In ad-
who are actually intelligent and philosophically dition, I was not naughty, and I did not speak
more than required (24). Once only, by their
49
permission, I took the remnants of their food, perpetual bondage become the destroyer of the
and by so doing all my sins were at once eradi- tree of work (34). Whatever work is done here
cated. Thus being engaged, I became purified in this life for the satisfaction of the mission of
in heart, and at that time the very nature of the the Lord is called bhaktiyoga, or transcendental
transcendentalist became attractive to me (25). loving service to the Lord, and what is called
O Vyāsadeva, in that association and by the knowledge becomes a concomitant factor
mercy of those great Vedāntists, I could hear (35).While performing duties according to the
them describe the attractive activities of Lord order of Śrī Kṛṣṇa, the Supreme Personality of
Kṛṣṇa. And thus listening attentively, my taste Godhead, one constantly remembers Him, His
for hearing of the Personality of Godhead in- names and His qualities (36). Let us all chant
creased at every step (26). O great sage, as soon the glories of Vāsudeva along with His plenary
as I got a taste of the Personality of Godhead, expansions Pradyumna, Aniruddha and
my attention to hear of the Lord was unflinch- Saṅkarṣaṇa (37). Thus he is the actual seer who
ing. And as my taste developed, I could realize worships, in the form of transcendental sound
that it was only in my ignorance that I had ac- representation, the Supreme Personality of
cepted gross and subtle coverings, for both the Godhead, Viṣṇu, who has no material form
Lord and I are transcendental (27). Thus during (38). O brāhmaṇa, thus by the Supreme Lord
two seasons the rainy season and autumn I had Kṛṣṇa I was endowed first with the transcen-
the opportunity to hear these greatsouled sages dental knowledge of the Lord as inculcated in
constantly chant the unadulterated glories of the confidential parts of the Vedas, then with
the Lord Hari. As the flow of my devotional the spiritual opulences, and then with His inti-
service began, the coverings of the modes of mate loving service (39). Please, therefore, de-
passion and ignorance vanished (28). I was scribe the almighty Lord’s activities which you
very much attached to those sages. I was gentle have learned by your vast knowledge of the Ve-
in behavior, and all my sins were eradicated in das, for that will satisfy the hankerings of great
their service. In my heart I had strong faith in learned men and at the same time mitigate the
them. I had subjugated the senses, and I was miseries of the masses of common people who
strictly following them with body and mind are always suffering from material pangs. In-
(29). As they were leaving, those bhak- deed, there is no other way to get out of such
tivedāntas, who are very kind to poorhearted miseries (40).
souls, instructed me in that most confidential
subject which is instructed by the Personality SB 1.6: Conversation Between Nārada
of Godhead Himself (30). By that confidential and Vyāsadeva
knowledge, I could understand clearly the in-
fluence of the energy of Lord Śrī Kṛṣṇa, the cre- Sūta said: O brāhmaṇas, thus hearing all
ator, maintainer and annihilator of everything. about Śrī Nārada’s birth and activities,
By knowing that, one can return to Him and Vyāsadeva, the incarnation of God and son of
personally meet Him (31). Satyavatī, inquired as follows (1).
Śrī Vyāsadeva said: What did you [Nārada]
O Brāhmaṇa Vyāsadeva, it is decided by the do after the departure of the great sages who
learned that the best remedial measure for re- had instructed you in scientific transcendental
moving all troubles and miseries is to dedicate knowledge before the beginning of your pre-
one’s activities to the service of the Supreme sent birth? (2) O son of Brahmā, how did you
Lord Personality of Godhead [Śrī Kṛṣṇa] (32). pass your life after initiation, and how did you
O good soul, does not a thing, applied therapeu- attain this body, having quit your old one in due
tically, cure a disease which was caused by that course? (3) O great sage, time annihilates eve-
very same thing? (33) Thus when all a man’s rything in due course, so how is it that this sub-
activities are dedicated to the service of the ject matter, which happened prior to this day of
Lord, those very activities which caused his
50
Brahmā, is still fresh in your memory, undis- the Supersoul situated within, using my intelli-
turbed by time?(4) gence, as I had learned from liberated souls
Śrī Nārada said: The great sages, who had (16). As soon as I began to meditate upon the
imparted scientific knowledge of transcend- lotus feet of the Personality of Godhead with
ence to me, departed for other places, and I had my mind transformed in transcendental love,
to pass my life in this way (5). I was the only tears rolled down my eyes, and without delay
son of my mother, who was not only a simple the Personality of Godhead, Śrī Kṛṣṇa, ap-
woman but a maidservant as well. Since I was peared on the lotus of my heart (17). O
her only offspring, she had no other alternative Vyāsadeva, at that time, being exceedingly
for protection: she bound me with the tie of af- overpowered by feelings of happiness, every
fection(6). She wanted to look after my mainte- part of my body became separately enlivened.
nance properly, but because she was not inde- Being absorbed in an ocean of ecstasy, I could
pendent, she was not able to do anything for not see both myself and the Lord (18). The tran-
me. The world is under the full control of the scendental form of the Lord, as it is, satisfies
Supreme Lord; therefore everyone is like a the mind’s desire and at once erases all mental
wooden doll in the hands of a puppet master incongruities. Upon losing that form, I sud-
(7). When I was a mere child of five years, I denly got up, being perturbed, as is usual when
lived in a brāhmaṇa school. I was dependent on one loses that which is desirable (19).
my mother’s affection and had no experience
of different lands (8). Once upon a time, my I desired to see again that transcendental
poor mother, when going out one night to milk form of the Lord, but despite my attempts to
a cow, was bitten on the leg by a serpent, influ- concentrate upon the heart with eagerness to
enced by supreme time (9). I took this as the view the form again, I could not see Him any
special mercy of the Lord, who always desires more, and thus dissatisfied, I was very much
benediction for His devotees, and so thinking, I aggrieved (20). Seeing my attempts in that
started for the north (10). lonely place, the Personality of Godhead, who
After my departure, I passed through many is transcendental to all mundane description,
flourishing metropolises, towns, villages, ani- spoke to me with gravity and pleasing words,
mal farms, mines, agricultural lands, valleys, just to mitigate my grief (21). O Nārada [the
flower gardens, nursery gardens and natural Lord spoke], I regret that during this lifetime
forests. I passed through hills and mountains you will not be able to see Me anymore. Those
full of reservoirs of various minerals like gold, who are incomplete in service and who are not
silver and copper, and through tracts of land completely free from all material taints can
with reservoirs of water filled with beautiful lo- hardly see Me (22).O virtuous one, you have
tus flowers, fit for the denizens of heaven, dec- only once seen My person, and this is just to
orated with bewildered bees and singing birds.I increase your desire for Me, because the more
then passed alone through many forests of you hanker for Me, the more you will be freed
rushes, bamboo, reeds, sharp grass, weeds and from all material desires (23).By service of the
caves, which were very difficult to go through Absolute Truth, even for a few days, a devotee
alone. I visited deep, dark and dangerously attains firm and fixed intelligence in Me. Con-
fearful forests, which were the play yards of sequently he goes on to become My associate
snakes, owls and jackals (11-14).Thus travel- in the transcendental world after giving up the
ing, I felt tired, both bodily and mentally, and I present deplorable material worlds (24). Intel-
was both thirsty and hungry. So I took a bath in ligence engaged in My devotion cannot be
a river lake and also drank water. By contacting thwarted at any time. Even at the time of crea-
water, I got relief from my exhaustion (15). Af- tion, as well as at the time of annihilation, your
ter that, under the shadow of a banyan tree in remembrance will continue by My mercy (25).
an uninhabited forest I began to meditate upon Then that supreme authority, personified by
sound and unseen by eyes, but most wonderful,
51
stopped speaking. Feeling a sense of gratitude, chanting of the transcendental activities of the
I offered my obeisances unto Him, bowing my Personality of Godhead (35). It is true that by
head (26). Thus I began chanting the holy practicing restraint of the senses by the yoga
name and fame of the Lord by repeated recita- system one can get relief from the disturbances
tion, ignoring all the formalities of the material of desire and lust, but this is not sufficient to
world. Such chanting and remembering of the give satisfaction to the soul, for this [satisfac-
transcendental pastimes of the Lord are bene- tion] is derived from devotional service to the
dictory. So doing, I traveled all over the earth, Personality of Godhead (36). O Vyāsadeva,
fully satisfied, humble and unenvious (27). you are freed from all sins. Thus I have ex-
And so, O Brāhmaṇa Vyāsadeva, in due plained my birth and activities for self realiza-
course of time I, who was fully absorbed in tion, as you asked. All this will be conducive
thinking of Kṛṣṇa and who therefore had no at- for your personal satisfaction also (37).
tachments, being completely freed from all ma- Sūta Gosvāmī said: Thus addressing
terial taints, met with death, as lightning and il- Vyāsadeva, Śrīla Nārada Muni took leave of
lumination occur simultaneously (28). Having him, and vibrating on his vīṇā instrument, he
been awarded a transcendental body befitting left to wander at his free will (38). All glory
an associate of the Personality of Godhead, I and success to Śrīla Nārada Muni because he
quit the body made of five material elements, glorifies the activities of the Personality of
and thus all acquired fruitive results of work Godhead, and so doing he himself takes pleas-
[karma] stopped (29).At the end of the millen- ure and also enlivens all the distressed souls of
nium, when the Personality of Godhead, Lord the universe (39).
Nārāyaṇa, lay down within the water of devas-
tation, Brahmā began to enter into Him along SB 1.7: The Son of Droṇa Punished
with all creative elements, and I also entered
through His breathing (30). After Ṛṣi Śaunaka asked: O Sūta, the great and
4,300,000,000 solar years, when Brahmā transcendentally powerful Vyāsadeva heard
awoke to create again by the will of the Lord, everything from Śrī Nārada Muni. So after
all the ṛṣis like Marīci, Aṅgirā, Atri and so on Nārada’s departure, what did Vyāsadeva do?
were created from the transcendental body of (1)
the Lord, and I also appeared along with them Śrī Sūta said: On the western bank of the
(31). Since then, by the grace of the almighty river Sarasvatī, which is intimately related with
Viṣṇu, I travel everywhere without restriction the Vedas, there is a cottage for meditation at
both in the transcendental world and in the Śamyāprāsa which enlivens the transcendental
three divisions of the material world. This is be- activities of the sages (2). In that place, Śrīla
cause I am fixed in unbroken devotional service Vyāsadeva, in his own āśrama, which was sur-
of the Lord(32). And thus I travel, constantly rounded by berry trees, sat down to meditate af-
singing the transcendental message of the glo- ter touching water for purification (3). Thus he
ries of the Lord, vibrating this instrument called fixed his mind, perfectly engaging it by linking
a vīṇā, which is charged with transcendental it in devotional service [bhaktiyoga] without
sound and which was given to me by Lord any tinge of materialism, and thus he saw the
Kṛṣṇa (33). The Supreme Lord Śrī Kṛṣṇa, Absolute Personality of Godhead along with
whose glories and activities are pleasing to His external energy, which was under full con-
hear, at once appears on the seat of my heart, as trol (4). Due to this external energy, the living
if called for, as soon as I begin to chant His holy entity, although transcendental to the three
activities (34). It is personally experienced by modes of material nature, thinks of himself as a
me that those who are always full of cares and material product and thus undergoes the reac-
anxieties due to desiring contact of the senses tions of material miseries (5). The material
with their objects can cross the ocean of nesci- miseries of the living entity, which are super-
ence on a most suitable boat the constant fluous to him, can be directly mitigated by the
52
linking process of devotional service. But the spine broken, being beaten by the club of
mass of people do not know this, and therefore Bhīmasena, the son of Droṇācārya [Aśvat-
the learned Vyāsadeva compiled this Vedic lit- thāmā] beheaded the five sleeping sons of
erature, which is in relation to the Supreme Draupadī and delivered the heads as a prize to
Truth (6). Simply by giving aural reception to his master, foolishly thinking that he would be
this Vedic literature, the feeling for loving de- pleased. Duryodhana, however, disapproved of
votional service to Lord Kṛṣṇa, the Supreme the heinous act, and he was not pleased in the
Personality of Godhead, sprouts up at once to least (13-14). Draupadī, the mother of the five
extinguish the fire of lamentation, illusion and children of the Pāṇḍavas, after hearing of the
fearfulness (7). The great sage Vyāsadeva, after massacre of her sons, began to cry in distress
compiling the ŚrīmadBhāgavatam and revising with eyes full of tears. Trying to pacify her in
it, taught it to his own son, ŚrīŚukadeva her great loss, Arjuna spoke to her thus (15): O
Gosvāmī, who was already engaged in selfreal- gentle lady, when I present you with the head
ization (8). of that brāhmaṇa, after beheading him with ar-
rows from my Gāṇḍīva bow, I shall then wipe
ŚrīŚaunaka asked Sūta Gosvāmī: the tears from your eyes and pacify you. Then,
ŚrīŚukadeva Gosvāmī was already on the path after burning your sons’ bodies, you can take
of selfrealization, and thus he was pleased with your bath standing on his head (16). Arjuna,
his own self. So why did he take the trouble to who is guided by the infallible Lord as friend
undergo the study of such a vast literature? (9) and driver, thus satisfied the dear lady by such
statements. Then he dressed in armor and
Sūta Gosvāmī said: All different varieties of armed himself with furious weapons, and get-
ātmārāmas [those who take pleasure in the ting into his chariot, he set out to follow Aśvat-
ātmā, or spirit self], especially those estab- thāmā, the son of his martial teacher (17).
lished on the path of selfrealization, though Aśvatthāmā, the murderer of the princes, seeing
freed from all kinds of material bondage, desire from a great distance Arjuna coming at him
to render unalloyed devotional service unto the with great speed, fled in his chariot, panic
Personality of Godhead. This means that the stricken, just to save his life, as Brahmā fled in
Lord possesses transcendental qualities and fear from Śiva (18). When the son of the
therefore can attract everyone, including liber- brāhmaṇa [Aśvatthāmā] saw that his horses
ated souls (10). Śrīla Śukadeva Gosvāmī, son were tired, he considered that there was no al-
of Śrīla Vyāsadeva, was not only transcenden- ternative for protection outside of his using the
tally powerful. He was also very dear to the ultimate weapon, the brahmāstra [nuclear
devotees of the Lord. Thus he underwent the weapon] (19). Since his life was in danger, he
study of this great narration touched water in sanctity and concentrated
[ŚrīmadBhāgavatam] (11). upon the chanting of the hymns for throwing
nuclear weapons, although he did not know
Sūta Gosvāmī thus addressed the ṛṣis how to withdraw such weapons (20). There-
headed by Śaunaka: Now I shall begin the tran- upon a glaring light spread in all directions. It
scendental narration of the Lord Śrī Kṛṣṇa and was so fierce that Arjuna thought his own life
topics of the birth, activities and deliverance of in danger, and so he began to address Lord Śrī
King Parīkṣit, the sage amongst kings, as well Kṛṣṇa (21).
as topics of the renunciation of the worldly or-
der by the sons of Pāṇḍu (12). When the respec- Arjuna said: O my Lord Śrī Kṛṣṇa, You are
tive warriors of both camps, namely the Kaura- the almighty Personality of Godhead. There is
vas and the Pāṇḍavas, were killed on the Bat- no limit to Your different energies. Therefore
tlefield of Kurukṣetra and the dead warriors ob- only You are competent to instill fearlessness
tained their deserved destinations, and when in the hearts of Your devotees. Everyone in the
the son of Dhṛtarāṣṭra fell down lamenting, his flames of material miseries can find the path of
53
liberation in You only (22). You are the origi- arrested the son of Gautamī and bound him
nal Personality of Godhead who expands Him- with ropes like an animal (33). After binding
self all over the creations and is transcendental Aśvatthāmā, Arjuna wanted to take him to the
to material energy. You have cast away the ef- military camp. The Personality of Godhead Śrī
fects of the material energy by dint of Your Kṛṣṇa, looking on with His lotus eyes, spoke to
spiritual potency. You are always situated in Arjuna in an angry mood (34). Lord Śrī Kṛṣṇa
eternal bliss and transcendental knowledge said: O Arjuna, you should not show mercy by
(23). And yet, though You are beyond the pur- releasing this relative of a brāhmaṇa [brah-
view of the material energy, You execute the mabandhu], for he has killed innocent boys in
four principles of liberation characterized by their sleep(35). A person who knows the prin-
religion and so on for the ultimate good of the ciples of religion does not kill an enemy who is
conditioned souls (24). Thus You descend as careless, intoxicated, insane, asleep, afraid or
an incarnation to remove the burden of the devoid of his chariot. Nor does he kill a boy, a
world and to benefit Your friends, especially woman, a foolish creature or a surrendered soul
those who are Your exclusive devotees and are (36). A cruel and wretched person who main-
constantly rapt in meditation upon You (25). O tains his existence at the cost of others’ lives
Lord of lords, how is it that this dangerous ef- deserves to be killed for his own wellbeing,
fulgence is spreading all around? Where does it otherwise he will go down by his own actions
come from? I do not understand it (26). (37).Furthermore, I have personally heard you
promise Draupadī that you would bring forth
The Supreme Personality of Godhead the head of the killer of her sons (38). This man
said: Know from Me that this is the act of the is an assassin and murderer of your own family
son of Droṇa. He has thrown the hymns of nu- members. Not only that, but he has also dissat-
clear energy [brahmāstra], and he does not isfied his master. He is but the burnt remnants
know how to retract the glare. He has helplessly of his family. Kill him immediately (39). Sūta
done this, being afraid of imminent death (27). Gosvāmī said: Although Kṛṣṇa, who was ex-
O Arjuna, only another brahmāstra can coun- amining Arjuna in religion, encouraged Arjuna
teract this weapon. Since you are expert in the to kill the son of Droṇācārya, Arjuna, a great
military science, subdue this weapon’s glare soul, did not like the idea of killing him, alt-
with the power of your own weapon (28). hough Aśvatthāmā was a heinous murderer of
Arjuna’s family members (40).
Śrī Sūta Gosvāmī said: Hearing this from
the Personality of Godhead, Arjuna touched After reaching his own camp, Arjuna, along
water for purification, and after circumambu- with his dear friend and charioteer [Śrī Kṛṣṇa],
lating Lord Śrī Kṛṣṇa, he cast his brahmāstra entrusted the murderer unto his dear wife, who
weapon to counteract the other one (29). When was lamenting for her murdered sons (41). Śrī
the rays of the two brahmāstras combined, a Sūta Gosvāmī said: Draupadī then saw Aśvat-
great circle of fire, like the disc of the sun, cov- thāmā, who was bound with ropes like an ani-
ered all outer space and the whole firmament of mal and silent for having enacted the most in-
planets (30). All the population of the three glorious murder. Due to her female nature, and
worlds was scorched by the combined heat of due to her being naturally good and wellbe-
the weapons. Everyone was reminded of the haved, she showed him due respects as a
sāṁvartaka fire which takes place at the time of brāhmaṇa (42). She could not tolerate Aśvat-
annihilation (31).Thus seeing the disturbance thāmā’s being bound by ropes, and being a de-
of the general populace and the imminent devoted lady, she said: Release him, release him,
struction of the planets, Arjuna at once re- for he is a brāhmaṇa, our spiritual master (43).
tracted both brahmāstra weapons, as Lord Śrī It was by Droṇācārya’s mercy that you learned
Kṛṣṇa desired (32). Arjuna, his eyes blazing in the military art of throwing arrows and the con-
anger like two red balls of copper, dexterously fidential art of controlling weapons (44). He
54
[Droṇācārya] is certainly still existing, being Aśvatthāmā (55). He [Aśvatthāmā] had al-
represented by his son. His wife Kṛpī did not ready lost his bodily luster due to infanticide,
undergo a satī with him because she had a son and now, moreover, having lost the jewel from
(45).O most fortunate one who know the prin- his head, he lost even more strength. Thus he
ciples of religion, it is not good for you to cause was unbound and driven out of the camp (56).
grief to glorious family members who are al- Cutting the hair from his head, depriving him
ways respectable and worshipful (46). My of his wealth and driving him from his resi-
lord, do not make the wife of Droṇācārya cry dence are the prescribed punishments for the
like me. I am aggrieved for the death of my relative of a brāhmaṇa. There is no injunction
sons. She need not cry constantly like me (47). for killing the body (57). Thereafter, the sons
If the kingly administrative order, being unre- of Pāṇḍu, and Draupadī, overwhelmed with
stricted in sense control, offends the brāhmaṇa grief, performed the proper rituals for the dead
order and enrages them, then the fire of that bodies of their relatives (58).
rage burns up the whole body of the royal fam-
ily and brings grief upon them all (48). SB 1.8: Prayers by Queen Kuntī and
Parīkṣit Saved
Sūta Gosvāmī said: O brāhmaṇas, King
Yudhiṣṭhira fully supported the statements of Sūta Gosvāmī said: Thereafter the Pāṇḍa-
the Queen, which were in accordance with the vas, desiring to deliver water to the dead rela-
principles of religion and were justified, glori- tives who had desired it, went to the Ganges
ous, full of mercy and equity, and without du- with Draupadī. The ladies walked in front
plicity (49). Nakula and Sahadeva [the younger (1).Having lamented over them and sufficiently
brothers of the King] and also Sātyaki, Arjuna, offered Ganges water, they bathed in the Gan-
the Personality of Godhead Lord Sri Kṛṣṇa, son ges, whose water is sanctified due to being
of Devakī, and the ladies and others all unani- mixed with the dust of the lotus feet of the Lord
mously agreed with the King (50). Bhīma, (2).There sat the King of the Kurus, Mahārāja
however, angrily disagreed with them and rec- Yudhiṣṭhira, along with his younger brothers
ommended killing this culprit, who had mur- and Dhṛtarāṣṭra, Gāndhārī, Kuntī and
dered sleeping children for no purpose and for Draupadī, all overwhelmed with grief. Lord
neither his nor his master’s interest (51). Ca- Kṛṣṇa was also there.Citing the stringent laws
turbhuja [the fourarmed one], or the Personality of the Almighty and their reactions upon living
of Godhead, after hearing the words of Bhīma, beings, Lord Śrī Kṛṣṇa and the munis began to
Draupadī and others, saw the face of His dear pacify those who were shocked and affected (3-
friend Arjuna, and He began to speak as if smil- 4).
ing (52). The clever Duryodhana and his party cun-
ningly usurped the kingdom of Yudhiṣṭhira,
The Personality of Godhead, Śrī Kṛṣṇa who had no enemy. By the grace of the Lord,
said: A friend of a brāhmaṇa is not to be killed, the recovery was executed, and the unscrupu-
but if he is an aggressor he must be killed (54). lous kings who joined with Duryodhana were
All these rulings are in the scriptures, and you killed by Him. Others also died, their duration
should act accordingly. You have to fulfill your of life having decreased for their rough han-
promise to your wife, and you must also act to dling of the hair of Queen Draupadī (5).Lord
the satisfaction of Bhīmasena and Me (54). Śrī Kṛṣṇa caused three wellperformed aśva-
medhayajñas [horse sacrifices] to be conducted
Sūta Gosvāmī said: Just then Arjuna could by Mahārāja Yudhiṣṭhira and thus caused his
understand the motive of the Lord by His virtuous fame to be glorified in all directions,
equivocal orders, and thus with his sword he like that of Indra, who had performed one hun-
severed both hair and jewel from the head of dred such sacrifices (6).Lord Śrī Kṛṣṇa then
prepared for His departure. He invited the sons
55
of Pāṇḍu, after having been worshiped by the Lord, and her five sons and Draupadī addressed
brāhmaṇas, headed by Śrīla Vyāsadeva. The Lord Kṛṣṇa as He started for home (17).
Lord also reciprocated greetings.As soon as He
seated Himself on the chariot to start for Śrīmatī Kuntī said: O Kṛṣṇa, I offer my
Dvārakā, He saw Uttarā hurrying toward Him obeisances unto You because You are the orig-
in fear (7-8). inal personality and are unaffected by the qual-
ities of the material world. You are existing
Uttarā said: O Lord of lords, Lord of the both within and without everything, yet You
universe! You are the greatest of mystics. are invisible to all (18).Being beyond the range
Please protect me, protect me, for there is no of limited sense perception, You are the eter-
one else who can save me from the clutches of nally irreproachable factor covered by the cur-
death in this world of duality (9).O my Lord, tain of deluding energy. You are invisible to the
You are allpowerful. A fiery iron arrow is com- foolish observer, exactly as an actor dressed as
ing towards me fast. My Lord, let it burn me a player is not recognized (19).You Yourself
personally, if You so desire, but please do not descend to propagate the transcendental sci-
let it burn and abort my embryo. Please do me ence of devotional service unto the hearts of the
this favor, my Lord (10). advanced transcendentalists and mental specu-
lators, who are purified by being able to dis-
Sūta Gosvāmī said: Having patiently heard criminate between matter and spirit. How then
her words, Lord Śrī Kṛṣṇa, who is always very can we women know You perfectly? (20)Let
affectionate to His devotees, could at once un- me therefore offer my respectful obeisances
derstand that Aśvatthāmā, the son of unto the Lord, who has become the son of
Droṇācārya, had thrown the brahmāstra to fin- Vasudeva, the pleasure of Devakī, the boy of
ish the last life in the Pāṇḍava family (11).O Nanda and the other cowherd men of
foremost among the great thinkers [munis] Vṛndāvana, and the enlivener of the cows and
[Śaunaka], seeing the glaring brahmāstra pro- the senses (21).My respectful obeisances are
ceeding towards them, the Pāṇḍavas took up unto You, O Lord, whose abdomen is marked
their five respective weapons (12).The al- with a depression like a lotus flower, who are
mighty Personality of Godhead, Śrī Kṛṣṇa, hav- always decorated with garlands of lotus flow-
ing observed that a great danger was befalling ers, whose glance is as cool as the lotus and
His unalloyed devotees, who were fully surren- whose feet are engraved with lotuses (22).O
dered souls, at once took up His Sudarśana disc Hṛṣīkeśa, master of the senses and Lord of
to protect them (13).The Lord of supreme mys- lords, You have released Your mother, Devakī,
ticism, Śrī Kṛṣṇa, resides within everyone’s who was long imprisoned and distressed by the
heart as the Paramātmā. As such, just to protect envious King Kaṁsa, and me and my children
the progeny of the Kuru dynasty, He covered from a series of constant dangers (23).My dear
the embryo of Uttarā by His personal energy Kṛṣṇa, Your Lordship has protected us from a
(14).O Śaunaka, glory of Bhṛgu’s family, alt- poisoned cake, from a great fire, from canni-
hough the supreme brahmāstra weapon re- bals, from the vicious assembly, from suffer-
leased by Aśvatthāmā was irresistible and with- ings during our exile in the forest and from the
out check or counteraction, it was neutralized battle where great generals fought. And now
and foiled when confronted by the strength of You have saved us from the weapon of Aśvat-
Viṣṇu [Lord Kṛṣṇa] (15).O brāhmaṇas, do not thāmā (24).I wish that all those calamities
think this to be especially wonderful in the ac- would happen again and again so that we could
tivities of the mysterious and infallible Person- see You again and again, for seeing You means
ality of Godhead. By His own transcendental that we will no longer see repeated births and
energy He creates, maintains and annihilates all deaths (25).My Lord, Your Lordship can easily
material things, although He Himself is unborn be approached, but only by those who are ma-
(16).Thus saved from the radiation of the terially exhausted. One who is on the path of
brahmāstra, Kuntī, the chaste devotee of the [material] progress, trying to improve himself
56
with respectable parentage, great opulence, ing, worshiping and so on in order that the con-
high education and bodily beauty, cannot ap- ditioned souls suffering from material pangs
proach You with sincere feeling (26).My obei- might take advantage and gain liberation
sances are unto You, who are the property of (35).O Kṛṣṇa, those who continuously hear,
the materially impoverished. You have nothing chant and repeat Your transcendental activities,
to do with the actions and reactions of the ma- or take pleasure in others’ doing so, certainly
terial modes of nature. You are selfsatisfied, see Your lotus feet, which alone can stop the
and therefore You are the most gentle and are repetition of birth and death(36).
master of the monists (27).
O my Lord, You have executed all duties
My Lord, I consider Your Lordship to be Yourself. Are you leaving us today, though we
eternal time, the supreme controller, without are completely dependent on Your mercy and
beginning and end, the allpervasive one. In dis- have no one else to protect us, now when all
tributing Your mercy, You are equal to every- kings are at enmity with us?(37)As the name
one. The dissensions between living beings are and fame of a particular body is finished with
due to social intercourse (28).O Lord, no one the disappearance of the living spirit, similarly
can understand Your transcendental pastimes, if You do not look upon us, all our fame and
which appear to be human and so are mislead- activities, along with the Pāṇḍavas and Yadus,
ing. You have no specific object of favor, nor will end at once (38).O Gadādhara [Kṛṣṇa], our
do You have any object of envy. People only kingdom is now being marked by the impres-
imagine that You are partial (29).Of course it is sions of Your feet, and therefore it appears
bewildering, O soul of the universe, that You beautiful. But when You leave, it will no longer
work, though You are inactive, and that You be so (39).All these cities and villages are flour-
take birth, though You are the vital force and ishing in all respects because the herbs and
the unborn. You Yourself descend amongst an- grains are in abundance, the trees are full of
imals, men, sages and aquatics. Verily, this is fruits, the rivers are flowing, the hills are full of
bewildering (30).My dear Kṛṣṇa, Yaśodā took minerals and the oceans full of wealth. And this
up a rope to bind You when You committed an is all due to Your glancing over them (40).O
offense, and Your perturbed eyes overflooded Lord of the universe, soul of the universe, O
with tears, which washed the mascara from personality of the form of the universe, please,
Your eyes. And You were afraid, though fear therefore, sever my tie of affection for my kins-
personified is afraid of You. This sight is be- men, the Pāṇḍavas and the Vṛṣṇis (41).O Lord
wildering to me (31).Some say that the Unborn of Madhu, as the Ganges forever flows to the
is born for the glorification of pious kings, and sea without hindrance, let my attraction be con-
others say that He is born to please King Yadu, stantly drawn unto You without being diverted
one of Your dearest devotees. You appear in his to anyone else (42).O Kṛṣṇa, O friend of Ar-
family as sandalwood appears in the Malaya juna, O chief amongst the descendants of Vṛṣṇi,
hills (32).Others say that since both Vasudeva You are the destroyer of those political parties
and Devakī prayed for You, You have taken which are disturbing elements on this earth.
Your birth as their son. Undoubtedly You are Your prowess never deteriorates. You are the
unborn, yet You take Your birth for their wel- proprietor of the transcendental abode, and You
fare and to kill those who are envious of the descend to relieve the distresses of the cows,
demigods (33).Others say that the world, being the brāhmaṇas and the devotees. You possess
overburdened like a boat at sea, is much ag- all mystic powers, and You are the preceptor of
grieved, and that Brahmā, who is Your son, the entire universe. You are the almighty God,
prayed for You, and so You have appeared to and I offer You my respectful obeisances (43).
diminish the trouble (34).And yet others say
that You appeared for the sake of rejuvenating Sūta Gosvāmī said: The Lord, thus hearing
the devotional service of hearing, remember- the prayers of Kuntīdevī, composed in choice
words for His glorification, mildly smiled. That
57
smile was as enchanting as His mystic power Personality of Godhead, also followed, seated
(44).Thus accepting the prayers of Śrīmatī on a chariot with Arjuna. Thus King
Kuntīdevī, the Lord subsequently informed Yudhiṣṭhira appeared very aristocratic, like
other ladies of His departure by entering the Kuvera surrounded by his companions [the
palace of Hastināpura. But upon preparing to Guhyakas] (3).Seeing him [Bhīṣma] lying on
leave, He was stopped by King Yudhiṣṭhira, the ground, like a demigod fallen from the sky,
who implored Him lovingly (45).King the Pāṇḍava King Yudhiṣṭhira, along with his
Yudhiṣṭhira, who was much aggrieved, could younger brothers and Lord Kṛṣṇa, bowed down
not be convinced, despite instructions by great before him (4).Just to see the chief of the de-
sages headed by Vyāsa and the Lord Kṛṣṇa scendants of King Bharata [Bhīṣma], all the
Himself, the performer of superhuman feats, great souls in the universe, namely the ṛṣis
and despite all historical evidence (46).King amongst the demigods, brāhmaṇas and kings,
Yudhiṣṭhira, son of Dharma, overwhelmed by all situated in the quality of goodness, were as-
the death of his friends, was aggrieved just like sembled there (5).All the sages like Parvata
a common, materialistic man. O sages, thus de- Muni, Nārada, Dhaumya, Vyāsa the incarna-
luded by affection, he began to speak.King tion of God, Bṛhadaśva, Bharadvāja and
Yudhiṣṭhira said: O my lot! I am the most sinful Paraśurāma and disciples, Vasiṣṭha, In-
man! Just see my heart, which is full of igno- drapramada, Trita, Gṛtsamada, Asita,
rance! This body, which is ultimately meant for Kakṣīvān, Gautama, Atri, Kauśika and Sudar-
others, has killed many, many phalanxes of śana were present (6-7).And many others like
men (47-48).I have killed many boys, Śukadeva Gosvāmīand other purified souls,
brāhmaṇas, wellwishers, friends, parents, pre- Kaśyapa and Āṅgirasa and others, all accompa-
ceptors and brothers. Though I live millions of nied by their respective disciples, arrived there
years, I will not be relieved from the hell that (8).Bhīṣmadeva, who was the best amongst the
awaits me for all these sins (49).There is no sin eight Vasus, received and welcomed all the
for a king who kills for the right cause, who is great and powerful ṛṣis who were assembled
engaged in maintaining his citizens. But this in- there, for he knew perfectly all the religious
junction is not applicable to me (50).I have principles according to time and place (9).Lord
killed many friends of women, and I have thus Śrī Kṛṣṇa is situated in everyone’s heart, yet He
caused enmity to such an extent that it is not manifests His transcendental form by His inter-
possible to undo it by material welfare work nal potency. This very Lord was sitting before
(51).As it is not possible to filter muddy water Bhīṣmadeva, and since Bhīṣmadeva knew of
through mud, or purify a winestained pot with His glories, he worshiped Him duly (10).
wine, it is not possible to counteract the killing
of men by sacrificing animals (52). The sons of Mahārāja Pāṇḍu were sitting si-
lently nearby, overtaken with affection for their
SB 1.9: The Passing Away of Bhīṣmadeva dying grandfather. Seeing this, Bhīṣmadeva
in the Presence of Lord Kṛṣṇa congratulated them with feeling. There were
tears of ecstasy in his eyes, for he was over-
Sūta Gosvāmī said: Being afraid for having whelmed by love and affection
killed so many subjects on the Battlefield of (11).Bhīṣmadeva said: Oh, what terrible suffer-
Kurukṣetra, Mahārāja Yudhiṣṭhira went to the ings and what terrible injustices you good souls
scene of the massacre. There, Bhīṣmadeva was suffer for being the sons of religion personified.
lying on a bed of arrows, about to pass away You did not deserve to remain alive under those
(1).At that time all his brothers followed him tribulations, yet you were protected by the
on beautiful chariots drawn by firstclass horses brāhmaṇas, God and religion (12).As far as my
decorated with gold ornaments. With them daughterinlaw Kuntī is concerned, upon the
were Vyāsa and ṛṣis like Dhaumya [the learned great General Pāṇḍu’s death, she became a
priest of the Pāṇḍavas] and others (2).O sage widow with many children, and therefore she
amongst the brāhmaṇas, Lord Śrī Kṛṣṇa, the suffered greatly. And when you were grown up
58
she suffered a great deal also because of your name, releases the devotee from the bondage of
actions (13).In my opinion, this is all due to in- fruitive activities at the time of his quitting the
evitable time, under whose control everyone in material body (23).May my Lord, who is
every planet is carried, just as the clouds are fourhanded and whose beautifully decorated
carried by the wind (14).Oh, how wonderful is lotus face, with eyes as red as the rising sun, is
the influence of inevitable time! It is irreversi- smiling, kindly await me at that moment when
ble otherwise, how can there be reverses in the I quit this material body (24).
presence of King Yudhiṣṭhira, the son of the
demigod controlling religion; Bhīma, the great Sūta Gosvāmī said: Mahārāja Yudhiṣṭhira,
fighter with a club; the great bowman Arjuna after hearing Bhīṣmadeva speak in that appeal-
with his mighty weapon Gāṇḍīva; and above ing tone, asked him, in the presence of all the
all, the Lord, the direct wellwisher of the great ṛṣis, about the essential principles of var-
Pāṇḍavas? (15)O King, no one can know the ious religious duties (25).At Mahārāja
plan of the Lord [Śrī Kṛṣṇa]. Even though great Yudhiṣṭhira’s inquiry, Bhīṣmadeva first de-
philosophers inquire exhaustively, they are be- fined all the classifications of castes and orders
wildered (16).O best among the descendants of of life in terms of the individual’s qualifica-
Bharata [Yudhiṣṭhira], I maintain, therefore, tions. Then he systematically, in twofold divi-
that all this is within the plan of the Lord. Ac- sions, described counteraction by detachment
cepting the inconceivable plan of the Lord, you and interaction by attachment.He then ex-
must follow it. You are now the appointed ad- plained, by divisions, acts of charity, the prag-
ministrative head, and, my lord, you should matic activities of a king and activities for sal-
now take care of those subjects who are now vation. Then he described the duties of women
rendered helpless (17). and devotees, both briefly and exten-
sively.Then he described the occupational du-
This Śrī Kṛṣṇa is no other than the incon- ties of different orders and statuses of life, cit-
ceivable, original Personality of Godhead. He ing instances from history, for he was himself
is the first Nārāyaṇa, the supreme enjoyer. But well acquainted with the truth (26-28).While
He is moving amongst the descendants of King Bhīṣmadeva was describing occupational du-
Vṛṣṇi just like one of us, and He is bewildering ties, the sun’s course ran into the northern hem-
us with His selfcreated energy (18).O King, isphere. This period is desired by mystics who
Lord Śiva, Nārada the sage amongst the demi- die at their will (29).Thereupon that man who
gods, and Kapila, the incarnation of Godhead, spoke on different subjects with thousands of
all know very confidentially about His glories meanings, and who fought on thousands of bat-
through direct contact (19).O King, that per- tlefields and protected thousands of men,
sonality whom, out of ignorance only, you stopped speaking and, being completely freed
thought to be your maternal cousin, your very from all bondage, withdrew his mind from eve-
dear friend, wellwisher, counselor, messenger, rything else and fixed his wideopen eyes upon
benefactor, etc., is that very Personality of God- the original Personality of Godhead, Śrī Kṛṣṇa,
head Śrī Kṛṣṇa (20).Being the Absolute Person- who stood before him, fourhanded, dressed in
ality of Godhead, He is present in everyone’s yellow garments that glittered and shined
heart. He is equally kind to everyone, and He is (30).By pure meditation, looking at Lord Śrī
free from the false ego of differentiation. Kṛṣṇa, he at once was freed from all material
Therefore whatever He does is free from mate- inauspiciousness and was relieved of all bodily
rial inebriety. He is equibalanced (21).Yet, de- pains caused by the arrow wounds. Thus all the
spite His being equally kind to everyone, He external activities of his senses at once stopped,
has graciously come before me while I am end- and he prayed transcendentally to the controller
ing my life, for I am His unflinching servitor of all living beings while quitting his material
(22).The Personality of Godhead, who appears body (31).
in the mind of the devotee by attentive devotion
and meditation and by chanting of the holy Bhīṣmadeva said: Let me now invest my
59
thinking, feeling and willing, which were so wounds (38).At the moment of death, let my ul-
long engaged in different subjects and occupa- timate attraction be to Śrī Kṛṣṇa, the Personal-
tional duties, in the allpowerful Lord Śrī Kṛṣṇa. ity of Godhead. I concentrate my mind upon the
He is always selfsatisfied, but sometimes, be- chariot driver of Arjuna who stood with a whip
ing the leader of the devotees, He enjoys tran- in His right hand and a bridle rope in His left,
scendental pleasure by descending to the mate- who was very careful to give protection to Ar-
rial world, although from Him only the material juna’s chariot by all means. Those who saw
world is created (32).Śrī Kṛṣṇa is the intimate Him on the Battlefield of Kurukṣetra attained
friend of Arjuna. He has appeared on this earth their original forms after death (39).Let my
in His transcendental body, which resembles mind be fixed upon Lord Śrī Kṛṣṇa, whose mo-
the bluish color of the tamāla tree. His body at- tions and smiles of love attracted the damsels
tracts everyone in the three planetary systems of Vrajadhāma [the gopīs]. The damsels imi-
[upper, middle and lower]. May His glittering tated the characteristic movements of the Lord
yellow dress and His lotus face, covered with [after His disappearance from the rāsa dance]
paintings of sandalwood pulp, be the object of (40).At the Rājasūyayajña [sacrifice] per-
my attraction, and may I not desire fruitive reformed by Mahārāja Yudhiṣṭhira, there was the
sults (33).On the battlefield [where Śrī Kṛṣṇa greatest assembly of all the elite men of the
attended Arjuna out of friendship], the flowing world, the royal and learned orders, and in that
hair of Lord Kṛṣṇa turned ashen due to the dust great assembly Lord Śrī Kṛṣṇa was worshiped
raised by the hoofs of the horses. And because by one and all as the most exalted Personality
of His labor, beads of sweat wetted His face. of Godhead. This happened during my pres-
All these decorations, intensified by the ence, and I remembered the incident in order to
wounds dealt by my sharp arrows, were en- keep my mind upon the Lord (41).Now I can
joyed by Him. Let my mind thus go unto Śrī meditate with full concentration upon that one
Kṛṣṇa (34).In obedience to the command of His Lord, Śrī Kṛṣṇa, now present before me be-
friend, Lord Śrī Kṛṣṇa entered the arena of the cause now I have transcended the misconcep-
Battlefield of Kurukṣetra between the soldiers tions of duality in regard to His presence in eve-
of Arjuna and Duryodhana, and while there He ryone’s heart, even in the hearts of the mental
shortened the life spans of the opposite party by speculators. He is in everyone’s heart. The sun
His merciful glance. This was done simply by may be perceived differently, but the sun is one
His looking at the enemy. Let my mind be fixed (42).
upon that Kṛṣṇa (35).When Arjuna was seem-
ingly polluted by ignorance upon observing the Sūta Gosvāmī said: Thus Bhīṣmadeva
soldiers and commanders before him on the merged himself in the Supersoul, Lord Śrī
battlefield, the Lord eradicated his ignorance Kṛṣṇa, the Supreme Personality of Godhead,
by delivering transcendental knowledge. May with his mind, speech, sight and actions, and
His lotus feet always remain the object of my thus he became silent, and his breathing
attraction (36).Fulfilling my vow and sacrific- stopped (43).Knowing that Bhīṣmadeva had
ing His own promise, He got down from the merged into the unlimited eternity of the Su-
chariot, took up its wheel, and ran towards me preme Absolute, all present there became silent
hurriedly, just as a lion goes to kill an elephant. like birds at the end of the day (44).Thereafter,
He even dropped His outer garment on the way both men and demigods sounded drums in
(37).May He, Lord Śrī Kṛṣṇa, the Personality honor, and the honest royal order commenced
of Godhead, who awards salvation, be my ulti- demonstrations of honor and respect. And from
mate destination. On the battlefield He charged the sky fell showers of flowers (45).O descend-
me, as if angry because of the wounds dealt by ant of Bhṛgu [Śaunaka], after performing fu-
my sharp arrows. His shield was scattered, and neral rituals for the dead body of Bhīṣmadeva,
His body was smeared with blood due to the Mahārāja Yudhiṣṭhira was momentarily over-
taken with grief (46).All the great sages then
glorified Lord Śrī Kṛṣṇa, who was present
60
there, by confidential Vedic hymns. Then all of Hastināpura for a few months to pacify His rel-
them returned to their respective hermitages, atives and please His own sister [Subhadrā]
bearing always Lord Kṛṣṇa within their hearts (7).Afterwards, when the Lord asked permis-
(47).Thereafter, Mahārāja Yudhiṣṭhira at once sion to depart and the King gave it, the Lord
went to his capital, Hastināpura, accompanied offered His respects to Mahārāja Yudhiṣṭhira
by Lord Śrī Kṛṣṇa, and there he consoled his by bowing down at his feet, and the King em-
uncle and aunt Gāndhārī, who was an ascetic braced Him. After this the Lord, being em-
(48).After this, the great religious King, braced by others and receiving their obei-
Mahārāja Yudhiṣṭhira, executed the royal sances, got into His chariot (8).At that time
power in the kingdom strictly according to the Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī,
codes of royal principles approved by his uncle Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, Nakula, Sa-
and confirmed by Lord Śrī Kṛṣṇa (49). hadeva, Bhīmasena, Dhaumya and Satyavatī all
nearly fainted because it was impossible for
SB 1.10: Departure of Lord Kṛṣṇa for them to bear separation from Lord Kṛṣṇa (9-
Dvārakā 10).The intelligent, who have understood the
Śaunaka Muni asked: After killing his en- Supreme Lord in association with pure devo-
emies who desired to usurp his rightful inher- tees and have become freed from bad material-
itance, how did the greatest of all religious men, istic association, can never avoid hearing the
Mahārāja Yudhiṣṭhira, assisted by his brothers, glories of the Lord, even though they have
rule his subjects? Surely he could not freely en- heard them only once. How then could the
joy his kingdom with unrestricted conscious- Pāṇḍavas tolerate His separation, for they had
ness (1). been intimately associated with His person,
seeing Him face to face, touching Him, con-
Sūta Gosvāmī said: Lord Śrī Kṛṣṇa, the Su- versing with Him, and sleeping, sitting and din-
preme Personality of Godhead, who is the ing with Him?(11-12)All their hearts were
maintainer of the world, became pleased after melting for Him on the pot of attraction. They
reestablishing Mahārāja Yudhiṣṭhira in his own looked at Him without blinking their eyes, and
kingdom and after restoring the Kuru dynasty, they moved hither and thither in perplexity
which had been exhausted by the bamboo fire (13).The female relatives, whose eyes were
of anger (2).Mahārāja Yudhiṣṭhira, after being flooded with tears out of anxiety for Kṛṣṇa,
enlightened by what was spoken by came out of the palace. They could stop their
Bhīṣmadeva and Lord Śrī Kṛṣṇa, the infallible, tears only with great difficulty. They feared that
engaged himself in matters of perfect tears would cause misfortune at the time of de-
knowledge because all his misgivings were parture (14).
eradicated. Thus he ruled over the earth and
seas and was followed by his younger brothers While the Lord was departing from the pal-
(3).During the reign of Mahārāja Yudhiṣṭhira, ace of Hastināpura, different types of drums
the clouds showered all the water that people like the mṛdaṅga, dhola, nagra, dhundhurī and
needed, and the earth produced all the necessi- dundubhi and flutes of different types, the vīṇā,
ties of man in profusion. Due to its fatty milk gomukha and bherī, all sounded together to
bag and cheerful attitude, the cow used to mois- show Him honor (15).Out of a loving desire to
ten the grazing ground with milk (4).The rivers, see the Lord, the royal ladies of the Kurus got
oceans, hills, mountains, forests, creepers and up on top of the palace, and smiling with affec-
active drugs, in every season, paid their tax tion and shyness, they showered flowers upon
quota to the King in profusion (5).Because of the Lord (16).At that time Arjuna, the great
the King’s having no enemy, the living beings warrior and conqueror of sleep, who is the inti-
were not at any time disturbed by mental ago- mate friend of the most beloved Supreme Lord,
nies, diseases, or excessive heat or cold (6). took up an umbrella which had a handle of jew-
els and was embroidered with lace and pearls
Śrī Hari, Lord Śrī Kṛṣṇa, resided at (17).Uddhava and Sātyaki began to fan the
61
Lord with decorated fans, and the Lord, as the birth and wandered in His childhood (26).Un-
master of Madhu, seated on scattered flowers, doubtedly it is wonderful that Dvārakā has de-
commanded them along the road (18).It was be- feated the glories of the heavenly planets and
ing heard here and there that the benedictions has enhanced the celebrity of the earth. The in-
being paid to Kṛṣṇa were neither befitting nor habitants of Dvārakā are always seeing the soul
unbefitting because they were all for the Abso- of all living beings [Kṛṣṇa] in His loving fea-
lute, who was now playing the part of a human ture. He glances at them and favors them with
being (19).Absorbed in the thought of the tran- sweet smiles (27).O friends, just think of His
scendental qualities of the Lord, who is sung in wives, whose hands He has accepted. How they
select poetry, the ladies on the roofs of all the must have undergone vows, baths, fire sacri-
houses of Hastināpura began to talk of Him. fices and perfect worship of the Lord of the uni-
This talk was more attractive than the hymns of verse to constantly relish now the nectar from
the Vedas (20). His lips [by kissing]. The damsels of Vra-
jabhūmi would often faint just by expecting
They said: Here He is, the original Person- such favors (28).The children of these ladies
ality of Godhead as we definitely remember are Pradyumna, Sāmba, Amba, etc. Ladies like
Him. He alone existed before the manifested Rukmiṇī, Satyabhāmā and Jāmbavatī were for-
creation of the modes of nature, and in Him cibly taken away by Him from their
only, because He is the Supreme Lord, all liv- svayaṁvara ceremonies after He defeated
ing beings merge, as if sleeping at night, their many powerful kings, headed by Śiśupāla. And
energy suspended (21).The Personality of God- other ladies were also forcibly taken away by
head, again desiring to give names and forms to Him after He killed Bhaumāsura and thousands
His parts and parcels, the living entities, placed of his assistants. All of these ladies are glori-
them under the guidance of material nature. By ous.All these women auspiciously glorified
His own potency, material nature is empowered their lives despite their being without individu-
to recreate (22).Here is the same Supreme Per- ality and without purity. Their husband, the lo-
sonality of Godhead whose transcendental tuseyed Personality of Godhead, never left
form is experienced by the great devotees who them alone at home. He always pleased their
are completely cleansed of material conscious- hearts by making valuable presentations (29-
ness by dint of rigid devotional service and full 30).
control of life and the senses. And that is the
only way to purify existence (23).O dear While the ladies of the capital [Hastināpura]
friends, here is that very Personality of God- were greeting Him and talking in this way, the
head whose attractive and confidential pas- Lord, smiling, accepted their good greetings,
times are described in the confidential parts of and casting the grace of His glance over them,
Vedic literature by His great devotees. It is He He departed from the city (31).Mahārāja
only who creates, maintains and annihilates the Yudhiṣṭhira, although no one’s enemy, en-
material world and yet remains unaffected gaged four divisions of defense [horse, ele-
(24).Whenever there are kings and administra- phant, chariot and army] to accompany Lord
tors living like animals in the lowest modes of Kṛṣṇa, the enemy of the asuras [demons]. The
existence, the Lord in His transcendental form Mahārāja did this because of the enemy, and
manifests His supreme power, the Truth Posi- also out of affection for the Lord (32).Out of
tive, shows special mercy to the faithful, per- profound affection for Lord Kṛṣṇa, the Pāṇḍa-
forms wonderful activities and manifests vari- vas, who were of the Kuru dynasty, accompa-
ous transcendental forms as is necessary in dif- nied Him a considerable distance to see Him
ferent periods and ages (25).Oh, how su- off. They were overwhelmed with the thought
premely glorified is the dynasty of King Yadu, of future separation. The Lord, however, per-
and how virtuous is the land of Mathurā, where suaded them to return home, and He proceeded
the supreme leader of all living beings, the hus- towards Dvārakā with His dear companions
band of the goddess of fortune, has taken His
62
(33).O Śaunaka, the Lord then proceeded to- mother, wellwisher, Lord, father, spiritual mas-
wards Kurujāṅgala, Pāñcālā, Śūrasenā, the land ter and worshipable Deity. By following in
on the bank of the river Yamunā, Brahmāvarta, Your footsteps we have become successful in
Kurukṣetra, Matsya, Sārasvata, the province of every respect. We pray, therefore, that You
the desert and the land of scanty water. After continue to bless us with Your mercy (7).Oh, it
crossing these provinces He gradually reached is our good luck that we have come again today
the Sauvīra and Ābhīra provinces, then, west of under Your protection by Your presence, for
these, reached Dvārakā at last (34-35).On His Your Lordship rarely visits even the denizens
journey through these provinces He was wel- of heaven. Now it is possible for us to look into
comed, worshiped and given various presenta- Your smiling face, which is full of affectionate
tions. In the evening, in all places, the Lord sus- glances. We can now see Your transcendental
pended His journey to perform evening rites. form, full of all auspiciousness (8).O lotuseyed
This was regularly observed after sunset (36). Lord, whenever You go away to Mathu-
rāVṛndāvana or Hastināpura to meet Your
SB 1.11: Lord Kṛṣṇa’s Entrance into friends and relatives, every moment of Your
Dvārakā absence seems like millions of years. O infalli-
Sūta Gosvāmī said: Upon reaching the bor- ble one, at that time our eyes become useless,
der of His most prosperous metropolis, known as if bereft of sun (9).O master, if You live
as the country of the Ānartas [Dvārakā], the abroad all the time, then we cannot look at Your
Lord sounded His auspicious conchshell, her- attractive face, whose smiles vanquish all our
alding His arrival and apparently pacifying the sufferings. How can we exist without Your
dejection of the inhabitants (1).The white and presence?(10)
fatbowled conchshell, being gripped by the As Bhogavatī, the capital of Nāgaloka, is
hand of Lord Kṛṣṇa and sounded by Him, ap- protected by the Nāgas, so was Dvārakā pro-
peared to be reddened by the touch of His tran- tected by the descendants of Vṛṣṇi Bhoja,
scendental lips. It seemed that a white swan Madhu, Daśārha, Arha, Kukura, Andhaka, etc.
was playing in the stems of red lotus flowers who were as strong as Lord Kṛṣṇa (11).The city
(2).The citizens of Dvārakā, having heard that of Dvārakāpurī was filled with the opulences of
sound which threatens fear personified in the all seasons. There were hermitages, orchards,
material world, began to run towards Him fast, flower gardens, parks and reservoirs of water
just to have a long desired audience with the breeding lotus flowers all over (12).The city
Lord, who is the protector of all devotees gateway, the household doors and festooned
(3).The citizens arrived before the Lord with arches along the roads were all nicely decorated
their respective presentations, offering them to with festive signs like plantain trees and mango
the fully satisfied and selfsufficient one, who, leaves, all to welcome the Lord. Flags, garlands
by His own potency, incessantly supplies oth- and painted signs and slogans all combined to
ers (4). These presentations were like the offer- shade the sunshine (13).The highways, sub-
ing of a lamp to the sun. Yet the citizens began ways, lanes, markets and public meeting places
to speak in ecstatic language to receive the were all thoroughly cleansed and then mois-
Lord, just as wards welcome their guardian and tened with scented water. And to welcome the
father (5).The citizens said: O Lord, You are Lord, fruits, flowers and unbroken seeds were
worshiped by all demigods like Brahmā, the strewn everywhere (14).In each and every door
four Sanas and even the King of heaven. You of the residential houses, auspicious things like
are the ultimate rest for those who are really as- curd, unbroken fruits, sugarcane and full water-
piring to achieve the highest benefit of life. You pots with articles for worship, incense and can-
are the supreme transcendental Lord, and inev- dles were all displayed (15).
itable time cannot exert its influence upon You
(6).O creator of the universe, You are our On hearing that the most dear Kṛṣṇa was ap-
proaching Dvārakādhāma, magnanimous
63
Vasudeva, Akrūra, Ugrasena, Balarāma (the administrative demigods. And His lotus feet are
superhumanly powerful), Pradyumna, the refuge of pure devotees who never talk or
Cārudeṣṇa and Sāmba the son of Jāmbavatī, all sing of any subject except His Lordship (25-
extremely happy, abandoned resting, sitting 26).As the Lord passed along the public road of
and dining.They hastened toward the Lord on Dvārakā, His head was protected from the sun-
chariots with brāhmaṇas bearing flowers. Be- shine by a white umbrella. White feathered fans
fore them were elephants, emblems of good moved in semicircles, and showers of flowers
fortune. Conchshells and bugles were sounded, fell upon the road. His yellow garments and
and Vedic hymns were chanted. Thus they of- garlands of flowers made it appear as if a dark
fered their respects, which were saturated with cloud were surrounded simultaneously by sun,
affection (16-18).At the same time, many hun- moon, lightning and rainbows (27).
dreds of wellknown prostitutes began to pro-
ceed on various vehicles. They were all very After entering the house of His father, He
eager to meet the Lord, and their beautiful faces was embraced by the mothers present, and the
were decorated with dazzling earrings, which Lord offered His obeisances unto them by plac-
enhanced the beauty of their foreheads (19).Ex- ing His head at their feet. The mothers were
pert dramatists, artists, dancers, singers, histo- headed by Devakī [His real mother].The moth-
rians, genealogists and learned speakers all ers, after embracing their son, sat Him on their
gave their respective contributions, being in- laps. Due to pure affection, milk sprang from
spired by the superhuman pastimes of the Lord. their breasts. They were overwhelmed with de-
Thus they proceeded on and on (20). light, and the tears from their eyes wetted the
Lord (28-29).Thereafter, the Lord entered His
Lord Kṛṣṇa, the Personality of Godhead, ap- palaces, which were perfect to the fullest ex-
proached them and offered due honor and re- tent. His wives lived in them, and they num-
spect to each and every one of the friends, rel- bered over sixteen thousand (30).The queens of
atives, citizens and all others who came to re- Lord Śrī Kṛṣṇa rejoiced within their minds to
ceive and welcome Him (21).The almighty see their husband home after a long period
Lord greeted everyone present by bowing His abroad. The queens got up at once from their
head, exchanging greetings, embracing, shak- seats and meditations. As was socially custom-
ing hands, looking and smiling, giving assur- ary, they covered their faces shyly and looked
ances and awarding benedictions, even to the about coyly (31).The insuperable ecstasy was
lowest in rank.Then the Lord personally en- so strong that the queens, who were shy, first
tered the city accompanied by elderly relatives embraced the Lord in the innermost recesses of
and invalid brāhmaṇas with their wives, all of- their hearts. Then they embraced Him visually,
fering benedictions and singing the glories of and then they sent their sons to embrace Him
the Lord. Others also praised the glories of the [which is equal to personal embracing]. But, O
Lord (22-23). chief amongst the Bhṛgus, though they tried to
restrain their feelings, they inadvertently shed
When Lord Kṛṣṇa passed over the public tears (32).Although Lord Śrī Kṛṣṇa was con-
roads, all the ladies from the respectable fami- stantly by their sides, as well as exclusively
lies of Dvārakā went up to the roofs of their pal- alone, His feet appeared to them to be newer
aces just to have a look at the Lord. They con- and newer. The goddess of fortune, although by
sidered this to be the greatest festival (24).The nature always restless and moving, could not
inhabitants of Dvārakā were regularly accus- quit the Lord’s feet. So what woman can be de-
tomed to look upon the reservoir of all beauty, tached from those feet, having once taken shel-
the infallible Lord, yet they were never sati- ter of them?(33)
ated.The Lord’s chest is the abode of the god-
dess of fortune. His moonlike face is the drink- The Lord was pacified after killing those
ing vessel for eyes which hanker after all that is kings who were burdensome to the earth. They
beautiful. His arms are the resting places for the were puffed up with their military strength,
64
their horses, elephants, chariots, infantry, etc. Śrī Sūta Gosvāmī said: Emperor
He Himself was not a party in the fight. He Yudhiṣṭhira administered generously to every-
simply created hostility between the powerful one during his reign. He was exactly like his
administrators, and they fought amongst them- father. He had no personal ambition and was
selves. He was like the wind which causes fric- freed from all sorts of sense gratification be-
tion between bamboos and so sparks a fire cause of his continuous service unto the lotus
(34).That Supreme Personality of Godhead, Śrī feet of the Lord Śrī Kṛṣṇa (4).
Kṛṣṇa, out of His causeless mercy, appeared on
this planet by His internal potency and enjoyed News even reached the celestial planets
Himself amongst competent women as if He about Mahārāja Yudhiṣṭhira’s worldly posses-
were engaging in mundane affairs (35).Alt- sions, the sacrifices by which he would attain a
hough the queens’ beautiful smiles and furtive better destination, his queen, his stalwart broth-
glances were all spotless and exciting, and alt- ers, his extensive land, his sovereignty over the
hough they could conquer Cupid himself by planet earth, his fame, etc (5).O brāhmaṇas, the
making him give up his bow in frustration, and opulence of the King was so enchanting that the
although even the tolerant Śiva could fall vic- denizens of heaven aspired for it. But because
tim to them, still, despite all their magical feats he was absorbed in the service of the Lord,
and attractions, they could not agitate the nothing could satisfy him except the Lord’s ser-
senses of the Lord.The common materialistic vice (6).
conditioned souls speculate that the Lord is one O son of Bhṛgu [Śaunaka], when the child
of them. Out of their ignorance they think that Parīkṣit, the great fighter, was in the womb of
the Lord is affected by matter, although He is his mother, Uttarā, and was suffering from the
unattached(36-37).This is the divinity of the burning heat of the brahmāstra [thrown by
Personality of Godhead: He is not affected by Aśvatthāmā], he could observe the Supreme
the qualities of material nature, even though He Lord coming to him (7).He [the Lord] was only
is in contact with them. Similarly, the devotees thumb high, but He was all transcendental. He
who have taken shelter of the Lord do not be- had a very beautiful, blackish, infallible body,
come influenced by the material qualities and He wore a dress of lightning yellow and a
(38).The simple and delicate women truly helmet of blazing gold. Thus He was seen by
thought that Lord Śrī Kṛṣṇa, their beloved hus- the child.The Lord was enriched with four
band, followed them and was dominated by hands, earrings of molten gold and eyes blood
them. They were unaware of the extent of the red with fury. As He loitered about, His club
glories of their husband, as the atheists are un- constantly encircled Him like a shooting star
aware of Him as the supreme controller (39). (8-9).The Lord was thus engaged in vanquish-
ing the radiation of the brahmāstra, just as the
SB 1.12: Birth of Emperor Parīkṣit
sun evaporates a drop of dew. He was observed
The sage Śaunaka said: The womb of Ut- by the child, who thought about who He was
tarā, mother of Mahārāja Parīkṣit, was spoiled (10).While thus being observed by the child,
by the dreadful and invincible brahmāstra the Supreme Lord Personality of Godhead, the
weapon released by Aśvatthāmā. But Mahārāja Supersoul of everyone and the protector of the
Parīkṣit was saved by the Supreme Lord righteous, who stretches in all directions and
(1).How was the great emperor Parīkṣit, who who is unlimited by time and space, disap-
was a highly intelligent and great devotee, born peared at once (11).
in that womb? How did his death take place,
and what did he achieve after his death?We all Thereupon, when all the good signs of the
respectfully want to hear about him [Mahārāja zodiac gradually evolved, the heir apparent of
Parīkṣit] to whom Śukadeva Gosvāmī imparted Pāṇḍu, who would be exactly like him in prow-
transcendental knowledge. Please speak on this ess, took birth (12).King Yudhiṣṭhira, who was
matter (2-3). very satisfied with the birth of Mahārāja
Parīkṣit, had the purificatory process of birth
65
performed. Learned brāhmaṇas, headed by the lord of the Kailāsa Hill, Śiva. And he will
Dhaumya and Kṛpa, recited auspicious hymns be the resort of everyone, like the Supreme Per-
(13).Upon the birth of a son, the King, who sonality of Godhead, Nārāyaṇa, who is even the
knew how, where and when charity should be shelter of the goddess of fortune (23).This child
given, gave gold, land, villages, elephants, will be almost as good as Lord Śrī Kṛṣṇa by fol-
horses and good food grains to the brāhmaṇas lowing in His footsteps. In magnanimity he will
(14).The learned brāhmaṇas, who were very become as great as King Rantideva. And in re-
satisfied with the charities of the King, ad- ligion he will be like Mahārāja Yayāti (24).This
dressed him as the chief amongst the Pūrus and child will be like Bali Mahārāja in patience, a
informed him that his son was certainly in the staunch devotee of Lord Kṛṣṇa like Prahlāda
line of descent from the Pūrus.The brāhmaṇas Mahārāja, a performer of many aśvamedha
said: This spotless son has been restored by the [horse] sacrifices and a follower of the old and
allpowerful and allpervasive Lord Viṣṇu, the experienced men (25).This child will be the fa-
Personality of Godhead, in order to oblige you. ther of kings who will be like sages. For world
He was saved when he was doomed to be de- peace and for the sake of religion, he will be the
stroyed by an irresistible supernatural weapon chastiser of the upstarts and the quarrelsome
(15-16).For this reason this child will be well (26).After hearing about his death, which will
known in the world as one who is protected by be caused by the bite of a snakebird sent by a
the Personality of Godhead. O most fortunate son of a brāhmaṇa, he will get himself freed
one, there is no doubt that this child will be- from all material attachment and surrender unto
come a firstclass devotee and will be qualified the Personality of Godhead, taking shelter of
with all good qualities (17). Him (27).After inquiring about proper
selfknowledge from the son of Vyāsadeva, who
The good King [Yudhiṣṭhira] inquired: O will be a great philosopher, he will renounce all
great souls, will he become as saintly a king, as material attachment and achieve a life of fear-
pious in his very name and as famous and glo- lessness (28).
rified in his achievements, as others who ap-
peared in this great royal family?(18) Thus those who were expert in astrological
knowledge and in performance of the birth cer-
The learned brāhmaṇas said: O son of emony instructed King Yudhiṣṭhira about the
Pṛthā, this child shall be exactly like King future history of his child. Then, being sumptu-
Ikṣvāku, son of Manu, in maintaining all those ously remunerated, they all returned to their re-
who are born. And as for following the brah- spective homes (29).So his son would become
minical principles, especially in being true to famous in the world as Parīkṣit [examiner] be-
his promise, he shall be exactly like Rāma, the cause he would come to examine all human be-
Personality of Godhead, the son of Mahārāja ings in his search after that personality whom
Daśaratha (19).This child will be a munificent he saw before his birth. Thus he would come to
donor of charity and protector of the surren- constantly contemplate Him (30).As the moon,
dered, like the famous King Śibi of the Uśīnara in its waxing fortnight, develops day after day,
country. And he will expand the name and fame so the royal prince [Parīkṣit] very soon devel-
of his family like Bharata, the son of Mahārāja oped luxuriantly under the care and full facili-
Duṣyanta (20).Amongst great bowmen, this ties of his guardian grandfathers (31).
child will be as good as Arjuna. He will be as
irresistible as fire and as unsurpassable as the Just at this time, King Yudhiṣṭhira was con-
ocean (21).This child will be as strong as a lion, sidering performing a horse sacrifice to get
and as worthy a shelter as the Himālaya Moun- freed from sins incurred from fighting with
tains. He will be forbearing like the earth, and kinsmen. But he became anxious to get some
as tolerant as his parents (22).This child will be wealth, for there were no surplus funds outside
like his grandfather Yudhiṣṭhira or Brahmā in of fines and tax collection (32).Understanding
equanimity of mind. He will be munificent like the hearty wishes of the King, his brothers, as
66
advised by the infallible Lord Kṛṣṇa, collected you remember how you always protected us,
sufficient riches from the north [left by King along with our mother, from all sorts of calam-
Marutta] (33).By those riches, the King could ities? Your partiality, like the wings of a bird,
procure the ingredients for three horse sacri- saved us from poisoning and arson (8).While
fices. Thus the pious King Yudhiṣṭhira, who traveling on the surface of the earth, how did
was very fearful after the Battle of Kurukṣetra, you maintain your livelihood? At which holy
pleased Lord Hari, the Personality of Godhead places and pilgrimage sites did you render ser-
(34).Lord Śrī Kṛṣṇa, the Personality of God- vice? (9)My lord, devotees like your good self
head, being invited to the sacrifices by are verily holy places personified. Because you
Mahārāja Yudhiṣṭhira, saw to it that they were carry the Personality of Godhead within your
performed by qualified [twiceborn] brāhmaṇas. heart, you turn all places into places of pilgrim-
After that, for the pleasure of the relatives, the age (10).My uncle, you must have visited
Lord remained a few months (35).O Śaunaka, Dvārakā. In that holy place are our friends and
thereafter the Lord, having bade farewell to wellwishers, the descendants of Yadu, who are
King Yudhiṣṭhira, Draupadī and other relatives, always rapt in the service of the Lord Śrī Kṛṣṇa.
started for the city of Dvārakā, accompanied by You might have seen them or heard about them.
Arjuna and other members of the Yadu dynasty Are they all living happily in their abodes?(11)
(36).
Thus being questioned by Mahārāja
SB 1.13: Dhṛtarāṣṭra Quits Home Yudhiṣṭhira, Mahātmā Vidura gradually de-
scribed everything he had personally experi-
Śrī Sūta Gosvāmī said: While traveling on enced, except news of the annihilation of the
a pilgrimage, Vidura received knowledge of the Yadu dynasty (12).Compassionate Mahātmā
destination of the self from the great sage Mait- Vidura could not stand to see the Pāṇḍavas dis-
reya and then returned to Hastināpura. He be- tressed at any time. Therefore he did not dis-
came as well versed in the subject as he desired close this unpalatable and unbearable incident
(1).After asking various questions and becom- because calamities come of their own accord
ing established in the transcendental loving ser- (13).
vice of Lord Kṛṣṇa, Vidura retired from putting
questions to Maitreya Muni (2).When they saw Thus Mahātmā Vidura, being treated just
Vidura return to the palace, all the inhabitants like a godly person by his kinsmen, remained
Mahārāja Yudhiṣṭhira, his younger brothers, there for a certain period just to rectify the men-
Dhṛtarāṣṭra, Sātyaki, Sañjaya, Kṛpācārya, tality of his eldest brother and in this way bring
Kuntī, Gāndhārī, Draupadī, Subhadrā, Uttarā, happiness to all the others (14).As long as
Kṛpī, many other wives of the Kauravas, and Vidura played the part of a śūdra, being cursed
other ladies with children all hurried to him in by Maṇḍūka Muni, Aryamā officiated at the
great delight. It so appeared that they had re- post of Yamarāja to punish those who commit-
gained their consciousness after a long period. ted sinful acts (15).Having won his kingdom
With great delight they all approached him, as and observed the birth of one grandson compe-
if life had returned to their bodies. They extent to continue the noble tradition of his fam-
changed obeisances and welcomed each other ily, Mahārāja Yudhiṣṭhira reigned peacefully
with embraces.Due to anxieties and long sepa- and enjoyed uncommon opulence in coopera-
ration, they all cried out of affection. King tion with his younger brothers, who were all ex-
Yudhiṣṭhira then arranged to offer sitting ac- pert administrators to the common people
commodations and a reception (3-6).After (16).Insurmountable eternal time impercepti-
Vidura ate sumptuously and took sufficient bly overcomes those who are too much at-
rest, he was comfortably seated. Then the King tached to family affairs and are always en-
began to speak to him, and all who were present grossed in their thought (17).
there listened (7).
Mahātmā Vidura knew all this, and there-
Mahārāja Yudhiṣṭhira said: My uncle, do fore he addressed Dhṛtarāṣṭra, saying: My dear
67
King, please get out of here immediately. Do strong network of familial affection by his res-
not delay. Just see how fear has overtaken you olute determination. Thus he immediately left
(18).This frightful situation cannot be remedied home to set out on the path of liberation, as di-
by any person in this material world. My lord, rected by his younger brother Vidura (28).The
it is the Supreme Personality of Godhead as gentle and chaste Gāndhārī, who was the
eternal time [kāla] that has approached us all daughter of King Subala of Kandahar [or
(19).Whoever is under the influence of su- Gāndhāra], followed her husband, seeing that
preme kāla [eternal time] must surrender his he was going to the Himālaya Mountains,
most dear life, and what to speak of other which are the delight of those who have ac-
things, such as wealth, honor, children, land cepted the staff of the renounced order like
and home (20).Your father, brother, wellwish- fighters who have accepted a good lashing from
ers and sons are all dead and passed away. You the enemy (29).
yourself have expended the major portion of
your life, your body is now overtaken by inva- Mahārāja Yudhiṣṭhira, whose enemy was
lidity, and you are living in the home of an- never born, performed his daily morning duties
other.You have been blind from your very by praying, offering fire sacrifice to the sungod,
birth, and recently you have become hard of and offering obeisances, grains, cows, land and
hearing. Your memory is shortened, and your gold to the brāhmaṇas. He then entered the pal-
intelligence is disturbed. Your teeth are loose, ace to pay respects to the elderly. However, he
your liver is defective, and you are coughing up could not find his uncles or aunt, the daughter
mucus (21).Alas, how powerful are the hopes of King Subala (30).Mahārāja Yudhiṣṭhira, full
of a living being to continue his life. Verily, of anxiety, turned to Sañjaya, who was sitting
you are living just like a household dog and are there, and said: O Sañjaya, where is our uncle,
eating remnants of food given by Bhīma who is old and blind?(31)Where is my well-
(22).There is no need to live a degraded life and wisher, uncle Vidura, and mother Gāndhārī,
subsist on the charity of those whom you tried who is very afflicted due to all her sons’ de-
to kill by arson and poisoning. You also in- mise? My uncle Dhṛtarāṣṭra was also very mor-
sulted their married wife and usurped their tified due to the death of all his sons and grand-
kingdom and wealth (23).Despite your unwill- sons. Undoubtedly I am very ungrateful. Did
ingness to die and your desire to live even at the he, therefore, take my offenses very seriously
cost of honor and prestige, your miserly body and, along with his wife, drown himself in the
will certainly dwindle and deteriorate like an Ganges?(32). When my father, Pāṇḍu, fell
old garment (24).He is called undisturbed who down and we were all small children, these two
goes to an unknown, remote place and, freed uncles gave us protection from all kinds of ca-
from all obligations, quits his material body lamities. They were always our good wellwish-
when it has become useless (25).He is certainly ers. Alas, where have they gone from
a firstclass man who awakens and understands, here?(33).
either by himself or from others, the falsity and Sūta Gosvāmī said: Because of compas-
misery of this material world and thus leaves sion and mental agitation, Sañjaya, not having
home and depends fully on the Personality of seen his own master, Dhṛtarāṣṭra, was ag-
Godhead residing within his heart (26).Please, grieved and could not properly reply to
therefore, leave for the North immediately, Mahārāja Yudhiṣṭhira (34).First he slowly pac-
without letting your relatives know, for soon ified his mind by intelligence, and wiping away
that time will approach which will diminish the his tears and thinking of the feet of his master,
good qualities of men (27). Dhṛtarāṣṭra, he began to reply to Mahārāja
Thus Mahārāja Dhṛtarāṣṭra, the scion of the Yudhiṣṭhira (35).
family of Ajamīḍha, firmly convinced by intro- Sañjaya said: My dear descendant of the
spective knowledge [prajñā], broke at once the Kuru dynasty, I have no information of the de-
termination of your two uncles and Gāndhārī.
68
O King, I have been cheated by those great for another (46)Therefore, O King, you should
souls (36).While Sañjaya was thus speaking, look to the Supreme Lord only, who is one
Śrī Nārada, the powerful devotee of the Lord, without a second and who manifests Himself
appeared on the scene carrying his tumburu. by different energies and is both within and
Mahārāja Yudhiṣṭhira and his brothers received without (47).That Supreme Personality of God-
him properly by getting up from their seats and head, Lord Śrī Kṛṣṇa, in the guise of alldevour-
offering obeisances (37). ing time [kālarūpa] has now descended to the
earth to eliminate the envious from the world
Mahārāja Yudhiṣṭhira said: O godly per- (48).The Lord has already performed His duties
sonality, I do not know where my two uncles to help the demigods, and He is awaiting the
have gone. Nor can I find my ascetic aunt who rest. You Pāṇḍavas may wait as long as the
is griefstricken by the loss of all her sons Lord is here on earth (49).
(38).You are like a captain of a ship in a great
ocean and you can direct us to our destination. O King, your uncle Dhṛtarāṣṭra, his brother
Thus addressed, the godly personality, Devarṣi Vidura and his wife Gāndhārīhave gone to the
Nārada, greatest of the philosopher devotees, southern side of the Himālaya Mountains,
began to speak (39).Śrī Nārada said: O pious where there are shelters of the great sages.The
King, do not lament for anyone, for everyone is place is called Saptasrota [“divided by seven”]
under the control of the Supreme Lord. There- because there the waters of the sacred Ganges
fore all living beings and their leaders carry on were divided into seven branches. This was
worship to be well protected. It is He only who done for the satisfaction of the seven great ṛṣis
brings them together and disperses them (51).On the banks at Saptasrota, Dhṛtarāṣṭra is
(40).As a cow, bound through the nose by a now engaged in beginning aṣṭāṅgayoga by
long rope, is conditioned, so also human beings bathing three times daily, in the morning, noon
are bound by different Vedic injunctions and and evening, by performing the Agnihotra sac-
are conditioned to obey the orders of the Su- rifice with fire and by drinking only water. This
preme (41).As a player sets up and disperses his helps one control the mind and the senses and
playthings according to his own sweet will, so frees one completely from thoughts of familial
the supreme will of the Lord brings men to- affection (52).One who has controlled the sit-
gether and separates them (42).O King, in all ting postures [the yogic āsanas] and the breath-
circumstances, whether you consider the soul ing process can turn the senses toward the Ab-
to be an eternal principle, or the material body solute Personality of Godhead and thus become
to be perishable, or everything to exist in the immune to the contaminations of the modes of
impersonal Absolute Truth, or everything to be material nature, namely mundane goodness,
an inexplicable combination of matter and passion and ignorance (53).Dhṛtarāṣṭra will
spirit, feelings of separation are due only to il- have to amalgamate his pure identity with in-
lusory affection and nothing more (43).There- telligence and then merge into the Supreme Be-
fore give up your anxiety due to ignorance of ing with knowledge of his qualitative oneness,
the self. You are now thinking of how they, as a living entity, with the Supreme Brahman.
who are helpless poor creatures, will exist with- Being freed from the blocked sky, he will have
out you (44).This gross material body made of to rise to the spiritual sky.He will have to sus-
five elements is already under the control of pend all the actions of the senses, even from the
eternal time [kāla], action [karma] and the outside, and will have to be impervious to in-
modes of material nature [guṇa]. How then can teractions of the senses, which are influenced
it, being already in the jaws of the serpent, pro- by the modes of material nature. After renounc-
tect others?(45)Those who are devoid of hands ing all material duties, he must become immov-
are prey for those who have hands; those de- ably established, beyond all sources of hin-
void of legs are prey for the fourlegged. The drances on the path (54-55).O King, he will quit
weak are the subsistence of the strong, and the his body, most probably on the fifth day from
general rule holds that one living being is food today. And his body will turn to ashes
69
(56).While outside observing her husband, who our subjects, victory over our enemies, and fu-
will burn in the fire of mystic power along with ture accommodations in higher planets have be-
his thatched cottage, his chaste wife will enter come possible. All this is due to His causeless
the fire with rapt attention (57).Vidura, being mercy upon us (9).Just see, O man with a
affected with delight and grief, will then leave tiger’s strength, how many miseries due to ce-
that place of sacred pilgrimage (58).Having lestial influences, earthly reactions and bodily
spoken thus, the great sage Nārada, along with pains all very dangerous in themselves are
his vīṇā, ascended into outer space. Yudhiṣṭhira foreboding danger in the near future by delud-
kept his instruction in his heart and so was able ing our intelligence (10).The left side of my
to get rid of all lamentations (59). body my thighs, arms and eyes are all quiver-
ing again and again. I am having heart palpita-
SB 1.14: The Disappearance of Lord tions due to fear. All this indicates undesirable
Kṛṣṇa happenings (11).Just see, O Bhīma, how the
Śrī Sūta Gosvāmī said: Arjuna went to shejackal cries at the rising sun and vomits fire,
Dvārakā to see Lord Śrī Kṛṣṇa and other friends and how the dog barks at me fearlessly (12).O
and also to learn from the Lord of His next ac- Bhīmasena, tiger amongst men, now useful an-
tivities (1).A few months passed, and Arjuna imals like cows are passing me on my left side,
did not return. Mahārāja Yudhiṣṭhira then be- and lower animals like the asses are circumam-
gan to observe some inauspicious omens, bulating me. My horses appear to weep upon
which were fearful in themselves (2).He saw seeing me (13).Just see! This pigeon is like a
that the direction of eternal time had changed, messenger of death. The shrieks of the owls and
and this was very fearful. There were disrup- their rival crows make my heart tremble. It ap-
tions in the seasonal regularities. The people in pears that they want to make a void of the
general had become very greedy, angry and de- whole universe (14).Just see how the smoke en-
ceitful. And he saw that they were adopting circles the sky. It appears that the earth and
foul means of livelihood (3).All ordinary trans- mountains are throbbing. Just hear the cloud-
actions and dealings became polluted with less thunder and see the bolts from the blue
cheating, even between friends. And in familial (15).The wind blows violently, blasting dust
affairs, there was always misunderstanding be- everywhere and creating darkness. Clouds are
tween fathers, mothers and sons, between well- raining everywhere with bloody disasters
wishers, and between brothers. Even between (16).The rays of the sun are declining, and the
husband and wife there was always strain and stars appear to be fighting amongst themselves.
quarrel (4).In course of time it came to pass that Confused living entities appear to be ablaze and
people in general became accustomed to greed, weeping (17).Rivers, tributaries, ponds, reser-
anger, pride, etc. Mahārāja Yudhiṣṭhira, ob- voirs and the mind are all perturbed. Butter no
serving all these omens, spoke to his younger longer ignites fire. What is this extraordinary
brother (5). time? What is going to happen?(18)The calves
do not suck the teats of the cows, nor do the
Mahārāja Yudhiṣṭhira said to his younger cows give milk. They are standing, crying, tears
brother Bhīmasena: I sent Arjuna to Dvārakā to in their eyes, and the bulls take no pleasure in
meet his friends and to learn from the Person- the pasturing grounds (19).The Deities seem to
ality of Godhead, Kṛṣṇa, of His program of be crying in the temple, lamenting and perspir-
work (6).Since he departed, seven months have ing. They seem about to leave. All the cities,
passed, yet he has not returned. I do not know villages, towns, gardens, mines and hermitages
factually how things are going there (7).Is He are now devoid of beauty and bereft of all hap-
going to quit His earthly pastimes, as Devarṣi piness. I do not know what sort of calamities
Nārada indicated? Has that time already ar- are now awaiting us (20).I think that all these
rived?(8)From Him only, all our kingly opu- earthly disturbances indicate some greater loss
lence, good wives, lives, progeny, control over to the good fortune of the world. The world was
70
fortunate to have been marked with the foot- senses and the brāhmaṇas, who is very affec-
prints of the lotus feet of the Lord. These signs tionate towards His devotees, enjoying the pi-
indicate that this will no longer be (21).O ous assembly at Dvārakā Purī surrounded by
Brāhmaṇa Śaunaka, while Mahārāja friends?(34)The original Personality of God-
Yudhiṣṭhira, observing the inauspicious signs head, the enjoyer, and Balarāma, the primeval
on the earth at that time, was thus thinking to Lord Ananta, are staying in the ocean of the
himself, Arjuna came back from the city of the Yadu dynasty for the welfare, protection and
Yadus [Dvārakā] (22).When he bowed at his general progress of the entire universe. And the
feet, the King saw that his dejection was un- members of the Yadu dynasty, being protected
precedented. His head was down, and tears by the arms of the Lord, are enjoying life like
glided from his lotus eyes. Seeing Arjuna pale the residents of the spiritual sky (35-36).Simply
due to heartfelt anxieties, the King, remember- by administering comforts at the lotus feet of
ing the indications of the sage Nārada, ques- the Lord, which is the most important of all ser-
tioned him in the midst of friends (23-24). vices, the queens at Dvārakā, headed by
Satyabhāmā, induced the Lord to conquer the
Mahārāja Yudhiṣṭhira said: My dear demigods. Thus the queens enjoy things which
brother, please tell me whether our friends and are prerogatives of the wives of the controller
relatives, such as Madhu, Bhoja, Daśārha, of thunderbolts (37).The great heroes of the
Ārha, Sātvata, Andhaka and the members of the Yadu dynasty, being protected by the arms of
Yadu family are all passing their days in happi- Lord Śrī Kṛṣṇa, always remain fearless in every
ness (25).Is my respectable grandfather respect. And therefore their feet trample over
Śūrasena in a happy mood? And are my mater- the Sudharmā assembly house, which the best
nal uncle Vasudeva and his younger brothers demigods deserved but which was taken away
all doing well?(26)His seven wives, headed by from them (38).
Devakī, are all sisters. Are they and their sons
and daughtersinlaw all happy?(27)Are My brother Arjuna, please tell me whether
Ugrasena, whose son was the mischievous your health is all right. You appear to have lost
Kaṁsa, and his younger brother still living? your bodily luster. Is this due to others disre-
Are Hṛdīka and his son Kṛtavarmā happy? Are specting and neglecting you because of your
Akrūra, Jayanta, Gada, Sāraṇa and Śatrujit all long stay at Dvārakā?(39) Has someone ad-
happy? How is Balarāma, the Personality of dressed you with unfriendly words or threat-
Godhead and the protector of devotees?(28- ened you? Could you not give charity to one
29)How is Pradyumna, the great general of the who asked, or could you not keep your promise
Vṛṣṇi family? Is He happy? And is Aniruddha, to someone?(40)You are always the protector
the plenary expansion of the Personality of of the deserving living beings, such as
Godhead, faring well?(30)Are all the chieftain brāhmaṇas, children, cows, women and the dis-
sons of Lord Kṛṣṇa, such as Suṣeṇa, Cārudeṣṇa, eased. Could you not give them protection
Sāmba the son of Jāmbavatī, and Ṛṣabha, along when they approached you for shelter?
with their sons, all doing well?(31)Also, Śru- (41)Have you contacted a woman of impeach-
tadeva, Uddhava and others, Nanda, Sunanda able character, or have you not properly treated
and other leaders of liberated souls who are a deserving woman? Or have you been defeated
constant companions of the Lord are protected on the way by someone who is inferior or equal
by Lord Balarāma and Kṛṣṇa. Are they all do- to you?(42)Have you not taken care of old men
ing well in their respective functions? Do they, and boys who deserve to dine with you? Have
who are all eternally bound in friendship with you left them and taken your meals alone?
us, remember our welfare?(32-33) Have you committed some unpardonable mis-
take which is considered to be abomina-
Is Lord Kṛṣṇa, the Supreme Personality of ble?(43)Or is it that you are feeling empty for
Godhead, who gives pleasure to the cows, the all time because you might have lost your most
71
intimate friend, Lord Kṛṣṇa? O my brother Ar- His grace, Jarāsandha, whose feet were wor-
juna, I can think of no other reason for your be- shiped by many kings. These kings had been
coming so dejected (44). brought for sacrifice in Jarāsandha’s
Mahābhairavayajña, but they were thus re-
SB 1.15: The Pāṇḍavas Retire Timely leased. Later they paid tribute to Your Majesty
Sūta Gosvāmī said: Arjuna, the celebrated (9).It was He only who loosened the hair of all
friend of Lord Kṛṣṇa, was griefstricken because the wives of the miscreants who dared open the
of his strong feeling of separation from Kṛṣṇa, cluster of your Queen’s hair, which had been
over and above all Mahārāja Yudhiṣṭhira’s nicely dressed and sanctified for the great
speculative inquiries (1).Due to grief, Arjuna’s Rājasūya sacrificial ceremony. At that time she
mouth and lotuslike heart had dried up. There- fell down at the feet of Lord Kṛṣṇa with tears in
fore his body lost all luster. Now, remembering her eyes (10).During our exile, Durvāsā Muni,
the Supreme Lord, he could hardly utter a word who eats with his ten thousand disciples, in-
in reply (2).With great difficulty he checked the trigued with our enemies to put us in dangerous
tears of grief that smeared his eyes. He was trouble. At that time He [Lord Kṛṣṇa], simply
very distressed because Lord Kṛṣṇa was out of by accepting the remnants of food, saved us. By
his sight, and he increasingly felt affection for His accepting food thus, the assembly of munis,
Him.Remembering Lord Kṛṣṇa and His well while bathing in the river, felt sumptuously fed.
wishes, benefactions, intimate familial rela- And all the three worlds were also satisfied
tions and His chariot driving, Arjuna, over- (11).It was by His influence only that in a fight
whelmed and breathing very heavily, began to I was able to astonish the personality of god
speak (3-4). Lord Śiva and his wife, the daughter of Mount
Himālaya. Thus he [Lord Śiva] became pleased
Arjuna said: O King! The Supreme Person- with me and awarded me his own weapon.
ality of Godhead, Hari, who treated me exactly Other demigods also delivered their respective
like an intimate friend, has left me alone. Thus weapons to me, and in addition I was able to
my astounding power, which astonished even reach the heavenly planets in this present body
the demigods, is no longer with me (5).I have and was allowed a halfelevated seat (12).When
just lost Him whose separation for a moment I stayed for some days as a guest in the heav-
would render all the universes unfavorable and enly planets, all the heavenly demigods, includ-
void, like bodies without life (6).Only by His ing King Indradeva, took shelter of my arms,
merciful strength was I able to vanquish all the which were marked with the Gāṇḍīva bow, to
lusty princes assembled at the palace of King kill the demon named Nivātakavaca. O King,
Drupada for the selection of the bridegroom. descendant of Ajamīḍha, at the present moment
With my bow and arrow I could pierce the fish I am bereft of the Supreme Personality of God-
target and thereby gain the hand of Draupadī head, by whose influence I was so powerful
(7).Because He was near me, it was possible for (13).
me to conquer with great dexterity the powerful
King of heaven, Indradeva, along with his dem- The military strength of the Kauravas was
igod associates and thus enable the firegod to like an ocean in which there dwelled many in-
devastate the Khāṇḍava Forest. And only by vincible existences, and thus it was insur-
His grace was the demon named Maya saved mountable. But because of His friendship, I,
from the blazing Khāṇḍava Forest, and thus we seated on the chariot, was able to cross over it.
could build our assembly house of wonderful And only by His grace was I able to regain the
architectural workmanship, where all the cows and also collect by force many helmets of
princes assembled during the performance of the kings, which were bedecked with jewels
Rājasūyayajña and paid you tributes (8).Your that were sources of all brilliance (14).It was
respectable younger brother, who possesses the He only who withdrew the duration of life from
strength of ten thousand elephants, killed, by everyone and who, in the battlefield, withdrew
72
the speculative power and strength of enthusi- and void. It is exactly like offering clarified
asm from the great military phalanx made by butter on ashes, accumulating money with a
the Kauravas, headed by Bhīṣma, Karṇa, magic wand or sowing seeds on barren land
Droṇa, Śalya, etc. Their arrangement was ex- (21).O King, since you have asked me about
pert and more than adequate, but He [Lord Śrī our friends and relatives in the city of Dvārakā,
Kṛṣṇa], while going forward, did all this I will inform you that all of them were cursed
(15).Great generals like Bhīṣma, Droṇa, Karṇa, by the brāhmaṇas, and as a result they all be-
Bhūriśravā, Suśarmā, Śalya, Jayadratha and came intoxicated with wine made of putrefied
Bāhlika all directed their invincible weapons rice and fought among themselves with sticks,
against me. But by His [Lord Kṛṣṇa’s] grace not even recognizing one another. Now all but
they could not even touch a hair on my head. four or five of them are dead and gone (22-
Similarly, Prahlāda Mahārāja, the supreme 23).Factually this is all due to the supreme will
devotee of Lord Nṛsiṁhadeva, was unaffected of the Lord, the Personality of Godhead. Some-
by the weapons the demons used against him times people kill one another, and at other times
(16).It was by His mercy only that my enemies they protect one another (24).O King, as in the
neglected to kill me when I descended from my ocean the bigger and stronger aquatics swallow
chariot to get water for my thirsty horses. And up the smaller and weaker ones, so also the Su-
it was due to my lack of esteem for my Lord preme Personality of Godhead, to lighten the
that I dared engage Him as my chariot driver, burden of the earth, has engaged the stronger
for He is worshiped and offered services by the Yadu to kill the weaker, and the bigger Yadu to
best men to attain salvation (17).O King! His kill the smaller (25-26).Now I am attracted to
jokings and frank talks were pleasing and beau- those instructions imparted to me by the Per-
tifully decorated with smiles. His addresses sonality of Godhead [Govinda] because they
unto me as “O son of Pṛthā, O friend, O son of are impregnated with instructions for relieving
the Kuru dynasty,” and all such heartiness are the burning heart in all circumstances of time
now remembered by me, and thus I am over- and space (27).
whelmed (18).Generally both of us used to live
together and sleep, sit and loiter together. And Sūta Gosvāmī said: Thus being deeply ab-
at the time of advertising oneself for acts of sorbed in thinking of the instructions of the
chivalry, sometimes, if there were any irregu- Lord, which were imparted in the great inti-
larity, I used to reproach Him by saying, “My macy of friendship, and in thinking of His lotus
friend, You are very truthful.” Even in those feet, Arjuna’s mind became pacified and free
hours when His value was minimized, He, be- from all material contamination (28).Arjuna’s
ing the Supreme Soul, used to tolerate all those constant remembrance of the lotus feet of Lord
utterings of mine, excusing me exactly as a true Śrī Kṛṣṇa rapidly increased his devotion, and as
friend excuses his true friend, or a father ex- a result all the trash in his thoughts subsided
cuses his son (19).O Emperor, now I am sepa- (29).Because of the Lord’s pastimes and activ-
rated from my friend and dearmost wellwisher, ities and because of His absence, it appeared
the Supreme Personality of Godhead, and that Arjuna forgot the instructions left by the
therefore my heart appears to be void of every- Personality of Godhead. But factually this was
thing. In His absence I have been defeated by a not the case, and again he became lord of his
number of infidel cowherd men while I was senses (30).Because of his possessing spiritual
guarding the bodies of all the wives of Kṛṣṇa assets, the doubts of duality were completely
(20).I have the very same Gāṇḍīva bow, the cut off. Thus he was freed from the three modes
same arrows, the same chariot drawn by the of material nature and placed in transcendence.
same horses, and I use them as the same Arjuna There was no longer any chance of his becom-
to whom all the kings offered their due re- ing entangled in birth and death, for he was
spects. But in the absence of Lord Kṛṣṇa, all of freed from material form (31).
them, at a moment’s notice, have become null Upon hearing of Lord Kṛṣṇa’s returning to
73
His abode, and upon understanding the end of Then, as pure self, he became free from the ma-
the Yadu dynasty’s earthly manifestation, terial conception of life (41).Thus annihilating
Mahārāja Yudhiṣṭhira decided to go back the gross body of five elements into the three
home, back to Godhead (32).Kuntī, after over- qualitative modes of material nature, he merged
hearing Arjuna’s telling of the end of the Yadu them in one nescience and then absorbed that
dynasty and disappearance of Lord Kṛṣṇa, en- nescience in the self, Brahman, which is inex-
gaged in the devotional service of the transcen- haustible in all circumstances (42).After that,
dental Personality of Godhead with full atten- Mahārāja Yudhiṣṭhira dressed himself in torn
tion and thus gained release from the course of clothing, gave up eating all solid foods, volun-
material existence (33).The supreme unborn, tarily became dumb and let his hair hang loose.
Lord Śrī Kṛṣṇa, caused the members of the All this combined to make him look like an ur-
Yadu dynasty to relinquish their bodies, and chin or madman with no occupation. He did not
thus He relieved the burden of the world. This depend on his brothers for anything. And, just
action was like picking out a thorn with a thorn, like a deaf man, he heard nothing (43).He then
though both are the same to the controller started towards the north, treading the path ac-
(34).The Supreme Lord relinquished the body cepted by his forefathers and great men, to de-
which He manifested to diminish the burden of vote himself completely to the thought of the
the earth. Just like a magician, He relinquishes Supreme Personality of Godhead. And he lived
one body to accept different ones, like the fish in that way wherever he went (44).
incarnation and others (35).When the Personal-
ity of Godhead, Lord Kṛṣṇa, left this earthly The younger brothers of Mahārāja
planet in His selfsame form, from that very day Yudhiṣṭhira observed that the Age of Kali had
Kali, who had already partially appeared, be- already arrived throughout the world and that
came fully manifest to create inauspicious con- the citizens of the kingdom were already af-
ditions for those who are endowed with a poor fected by irreligious practice. Therefore they
fund of knowledge (36).Mahārāja Yudhiṣṭhira decided to follow in the footsteps of their elder
was intelligent enough to understand the influ- brother (45).They all had performed all the
ence of the Age of Kali, characterized by in- principles of religion and as a result rightly de-
creasing avarice, falsehood, cheating and vio- cided that the lotus feet of the Lord Śrī Kṛṣṇa
lence throughout the capital, state, home and are the supreme goal of all. Therefore they
among individuals. So he wisely prepared him- meditated upon His feet without interruption
self to leave home, and he dressed accordingly (46).Thus by pure consciousness due to con-
(37).Thereafter, in the capital of Hastināpura, stant devotional remembrance, they attained
he enthroned his grandson, who was trained the spiritual sky, which is ruled over by the Su-
and equally qualified, as the emperor and mas- preme Nārāyaṇa, Lord Kṛṣṇa. This is attained
ter of all land bordered by the seas (38).Then he only by those who meditate upon the one Su-
posted Vajra, the son of Aniruddha [grandson preme Lord without deviation. This abode of
of Lord Kṛṣṇa], at Mathurā as the King of the Lord Śrī Kṛṣṇa, known as Goloka
Śūrasena. Afterwards Mahārāja Yudhiṣṭhira Vṛndāvana, cannot be attained by persons who
performed a Prājāpatya sacrifice and placed in are absorbed in the material conception of life.
himself the fire for quitting household life But the Pāṇḍavas, being completely washed of
(39).Mahārāja Yudhiṣṭhira at once relinquished all material contamination, attained that abode
all his garments, belt and ornaments of the in their very same bodies (47-48).Vidura, while
royal order and became completely disinter- on pilgrimage, left his body at Prabhāsa. Be-
ested and unattached to everything (40).Then cause he was absorbed in thought of Kṛṣṇa, he
he amalgamated all the sense organs into the was received by the denizens of the Pitṛloka
mind, then the mind into life, life into breath- planet, where he returned to his original post
ing, his total existence into the embodiment of (49).Draupadī also saw that her husbands,
the five elements, and his body into death. without caring for her, were leaving home. She
knew well about Lord Vāsudeva, Kṛṣṇa, the
74
Personality of Godhead. Both she and Sub- Yamarāja (7).As long as Yamarāja, who causes
hadrā became absorbed in thoughts of Kṛṣṇa everyone’s death, is present here, no one shall
and attained the same results as their husbands meet with death. The great sages have invited
(50). the controller of death, Yamarāja, who is the
representative of the Lord. Living beings who
The subject of the departure of the sons of are under his grip should take advantage by
Pāṇḍu for the ultimate goal of life, back to God- hearing the deathless nectar in the form of this
head, is fully auspicious and is perfectly pure. narration of the transcendental pastimes of the
Therefore anyone who hears this narration with Lord (8).Lazy human beings with paltry intelli-
devotional faith certainly gains the devotional gence and a short duration of life pass the night
service of the Lord, the highest perfection of sleeping and the day performing activities that
life (51). are for naught (9).
SB 1.16: How Parīkṣit Received the Age Sūta Gosvāmī said: While Mahārāja
of Kali Parīkṣit was residing in the capital of the Kuru
Sūta Gosvāmī said: O learned brāhmaṇas, empire, the symptoms of the Age of Kali began
Mahārāja Parīkṣit then began to rule over the to infiltrate within the jurisdiction of his state.
world as a great devotee of the Lord under the When he learned about this, he did not think the
instructions of the best of the twiceborn matter very palatable. This did, however, give
brāhmaṇas. He ruled by those great qualities him a chance to fight. He took up his bow and
which were foretold by expert astrologers at the arrows and prepared himself for military activ-
time of his birth (1).King Parīkṣit married the ities (10). Mahārāja Parīkṣit sat on a chariot
daughter of King Uttara and begot four sons, drawn by black horses. His flag was marked
headed by Mahārāja Janamejaya (2).Mahārāja with the sign of a lion. Being so decorated and
Parīkṣit, after having selected Kṛpācārya for surrounded by charioteers, cavalry, elephants
guidance as his spiritual master, performed and infantry soldiers, he left the capital to con-
three horse sacrifices on the banks of the Gan- quer in all directions (11).Mahārāja Parīkṣit
ges. These were executed with sufficient re- then conquered all parts of the earthly planet
wards for the attendants. And at these sacri- Bhadrāśva, Ketumāla, Bhārata, the northern
fices, even the common man could see demi- Kuru, Kimpuruṣa, etc. and exacted tributes
gods (3).Once, when Mahārāja Parīkṣit was on from their respective rulers (12).Wherever the
his way to conquer the world, he saw the master King visited, he continuously heard the glories
of Kaliyuga, who was lower than a śūdra, dis- of his great forefathers, who were all devotees
guised as a king and hurting the legs of a cow of the Lord, and also of the glorious acts of
and bull. The King at once caught hold of him Lord Kṛṣṇa. He also heard how he himself had
to deal sufficient punishment (4). been protected by the Lord from the powerful
heat of the weapon of Aśvatthāmā. People also
Śaunaka Ṛṣi inquired: Why did Mahārāja mentioned the great affection between the de-
Parīkṣit simply punish him, since he was the scendants of Vṛṣṇi and Pṛthā due to the latter’s
lowest of the śūdras, having dressed as a king great devotion to Lord Keśava. The King, being
and having struck a cow on the leg? Please de- very pleased with the singers of such glories,
scribe all these incidents if they relate to the opened his eyes in great satisfaction. Out of
topics of Lord Kṛṣṇa.The devotees of the Lord magnanimity he was pleased to award them
are accustomed to licking up the honey availa- very valuable necklaces and clothing (13-
ble from the lotus feet of the Lord. What is the 15).Mahārāja Parīkṣit heard that out of His
use of topics which simply waste one’s valua- causeless mercy Lord Kṛṣṇa [Viṣṇu], who is
ble life?(5-6)O Sūta Gosvāmī, there are those universally obeyed, rendered all kinds of ser-
amongst men who desire freedom from death vice to the malleable sons of Pāṇḍu by accept-
and get eternal life. They escape the slaughter- ing posts ranging from chariot driver to presi-
ing process by calling the controller of death, dent to messenger, friend, night watchman,
75
etc., according to the will of the Pāṇḍavas, clined to perform such anywhere and every-
obeying them like a servant and offering obei- where. Are you unhappy because of this? (22)O
sances like one younger in years. When he mother earth, the Supreme Personality of God-
heard this, Mahārāja Parīkṣit became overhead, Hari, incarnated Himself as Lord Śrī
whelmed with devotion to the lotus feet of the Kṛṣṇa just to unload your heavy burden. All His
Lord (16).Now you may hear from me of what activities here are transcendental, and they ce-
happened while Mahārāja Parīkṣit was passing ment the path of liberation. You are now bereft
his days hearing of the good occupations of his of His presence. You are probably now think-
forefathers and being absorbed in thought of ing of those activities and feeling sorry in their
them (17).The personality of religious princi- absence (23).Mother, you are the reservoir of
ples, Dharma, was wandering about in the form all riches. Please inform me of the root cause of
of a bull. And he met the personality of earth in your tribulations by which you have been re-
the form of a cow who appeared to grieve like duced to such a weak state. I think that the pow-
a mother who had lost her child. She had tears erful influence of time, which conquers the
in her eyes, and the beauty of her body was lost. most powerful, might have forcibly taken away
Thus Dharma questioned the earth as follows all your fortune, which was adored even by the
(18). demigods (24).
Dharma [in the form of a bull] asked: The earthly deity [in the form of a cow]
Madam, are you not hale and hearty? Why are thus replied to the personality of religious
you covered with the shadow of grief? It ap- principles [in the form of a bull]: O Dharma,
pears by your face that you have become black. whatever you have inquired from me shall be
Are you suffering from some internal disease, known to you. I shall try to reply to all those
or are you thinking of some relative who is questions. Once you too were maintained by
away in a distant place?(19)I have lost my three your four legs, and you increased happiness all
legs and am now standing on one only. Are you over the universe by the mercy of the Lord.In
lamenting for my state of existence? Or are you Him reside (1) truthfulness, (2) cleanliness, (3)
in great anxiety because henceforward the un- intolerance of another’s unhappiness, (4) the
lawful meateaters will exploit you? Or are you power to control anger, (5) selfsatisfaction, (6)
in a sorry plight because the demigods are now straightforwardness, (7) steadiness of mind, (8)
bereft of their share of sacrificial offerings be- control of the sense organs, (9) responsibility,
cause no sacrifices are being performed at pre- (10) equality, (11) tolerance, (12) equanimity,
sent? Or are you grieving for living beings be- (13) faithfulness, (14) knowledge, (15) absence
cause of their sufferings due to famine and of sense enjoyment, (16) leadership, (17) chiv-
drought?(20)Are you feeling compunction for alry, (18) influence, (19) the power to make
the unhappy women and children who are left everything possible, (20) the discharge of
forlorn by unscrupulous persons? Or are you proper duty, (21) complete independence, (22)
unhappy because the goddess of learning is be- dexterity, (23) fullness of all beauty, (24) seren-
ing handled by brāhmaṇas addicted to acts ity, (25) kindheartedness, (26) ingenuity, (27)
against the principles of religion? Or are you gentility, (28) magnanimity, (29) determina-
sorry to see that the brāhmaṇas have taken shel- tion, (30) perfection in all knowledge, (31)
ter of administrative families that do not respect proper execution, (32) possession of all objects
brahminical culture?(21) The socalled adminis- of enjoyment, (33) joyfulness, (34) immovabil-
trators are now bewildered by the influence of ity, (35) fidelity, (36) fame, (37) worship, (38)
this Age of Kali, and thus they have put all state pridelessness, (39) being (as the Personality of
affairs into disorder. Are you now lamenting Godhead), (40) eternity, and many other tran-
this disorder? Now the general populace does scendental qualities which are eternally present
not follow the rules and regulations for eating, and never to be separated from Him. That Per-
sleeping, drinking, mating, etc., and they are in- sonality of Godhead, the reservoir of all good-
ness and beauty, Lord Śrī Kṛṣṇa, has now
76
closed His transcendental pastimes on the face Sūta Gosvāmī said: After reaching that
of the earth. In His absence the Age of Kali has place, Mahārāja Parīkṣit observed that a lower-
spread its influence everywhere, so I am sorry caste śūdra, dressed like a king, was beating a
to see this condition of existence (25-30).I am cow and a bull with a club, as if they had no
thinking about myself and also, O best amongst owner (1).The bull was as white as a white lotus
the demigods, about you, as well as about all flower. He was terrified of the śūdra who was
the demigods, sages, denizens of Pitṛloka, dev- beating him, and he was so afraid that he was
otees of the Lord and all men obedient to the standing on one leg, trembling and urinating
system of varṇa and āśrama in human society (2).Although the cow is beneficial because one
(31).Lakṣmījī, the goddess of fortune, whose can draw religious principles from her, she was
glance of grace was sought by demigods like now rendered poor and calfless. Her legs were
Brahmā and for whom they surrendered many being beaten by a śūdra. There were tears in her
a day unto the Personality of Godhead, gave up eyes, and she was distressed and weak. She was
her own abode in the forest of lotus flowers and hankering after some grass in the field
engaged herself in the service of the lotus feet (3).Mahārāja Parīkṣit, well equipped with ar-
of the Lord. I was endowed with specific pow- rows and bow and seated on a goldembossed
ers to supersede the fortune of all the three chariot, spoke to him [the śūdra] with a deep
planetary systems by being decorated with the voice sounding like thunder (4).Oh, who are
impressions of the flag, thunderbolt, elephant- you? You appear to be strong and yet you dare
driving rod and lotus flower, which are signs of kill, within my protection, those who are help-
the lotus feet of the Lord. But at the end, when less! By your dress you pose yourself to be a
I felt I was so fortunate, the Lord left me (32- godly man [king], but by your deeds you are
33). opposing the principles of the twiceborn kṣatri-
yas (5).You rogue, do you dare beat an innocent
O personality of religion, I was greatly over- cow because Lord Kṛṣṇa and Arjuna, the carrier
burdened by the undue military phalanxes ar- of the Gāṇḍīva bow, are out of sight? Since you
ranged by atheistic kings, and I was relieved by are beating the innocent in a secluded place,
the grace of the Personality of Godhead. Simi- you are considered a culprit and therefore de-
larly you were also in a distressed condition, serve to be killed (6).
weakened in your standing strength, and thus
He also incarnated by His internal energy in the Then he [Mahārāja Parīkṣit] asked the
family of the Yadus to relieve you (34).Who, bull: Oh, who are you? Are you a bull as white
therefore, can tolerate the pangs of separation as a white lotus, or are you a demigod? You
from that Supreme Personality of Godhead? He have lost three of your legs and are moving on
could conquer the gravity and passionate wrath only one. Are you some demigod causing us
of His sweethearts like Satyabhāmā by His grief in the form of a bull?(7) Now for the first
sweet smile of love, pleasing glance and hearty time in a kingdom well protected by the arms
appeals. When He traversed my [earth’s] sur- of the kings of the Kuru dynasty, I see you
face, I would be immersed in the dust of His grieving with tears in your eyes. Up till now no
lotus feet and thus would be sumptuously cov- one on earth has ever shed tears because of
ered with grass which appeared like hairs royal negligence (8).O son of Surabhi, you
standing on me out of pleasure (35). need lament no longer now. There is no need to
fear this lowclass śūdra. And, O mother cow, as
While the earth and the personality of reli- long as I am living as the ruler and subduer of
gion were thus engaged in conversation, the all envious men, there is no cause for you to
saintly King Parīkṣit reached the shore of the cry. Everything will be good for you (9).O
Sarasvatī River, which flowed towards the east chaste one, the king’s good name, duration of
(36). life and good rebirth vanish when all kinds of
SB 1.17: Punishment and Reward of Kali living beings are terrified by miscreants in his
kingdom. It is certainly the prime duty of the
77
king to subdue first the sufferings of those who Sūta Gosvāmī said: O best among the
suffer. Therefore I must kill this most wretched brāhmaṇas, the Emperor Parīkṣit, thus hearing
man because he is violent against other living the personality of religion speak, was fully sat-
beings (10-11).He [Mahārāja Parīkṣit] repeat- isfied, and without mistake or regret he gave his
edly addressed and questioned the bull thus: O reply (21).
son of Surabhi, who has cut off your three legs?
In the state of the kings who are obedient to the The King said: O you, who are in the form
laws of the Supreme Personality of Godhead, of a bull! You know the truth of religion, and
Kṛṣṇa, there is no one as unhappy as you (12).O you are speaking according to the principle that
bull, you are offenseless and thoroughly hon- the destination intended for the perpetrator of
est; therefore I wish all good to you. Please tell irreligious acts is also intended for one who
me of the perpetrator of these mutilations, identifies the perpetrator. You are no other than
which blacken the reputation of the sons of the personality of religion (22).Thus it is con-
Pṛthā (13).Whoever causes offenseless living cluded that the Lord’s energies are inconceiva-
beings to suffer must fear me anywhere and ble. No one can estimate them by mental spec-
everywhere in the world. By curbing dishonest ulation or by word jugglery (23).In the age of
miscreants, one automatically benefits the of- Satya [truthfulness] your four legs were estab-
fenseless (14).An upstart living being who lished by the four principles of austerity, clean-
commits offenses by torturing those who are liness, mercy and truthfulness. But it appears
offenseless shall be directly uprooted by me, that three of your legs are broken due to ram-
even though he be a denizen of heaven with ar- pant irreligion in the form of pride, lust for
mor and decorations (15).The supreme duty of women, and intoxication (24).You are now
the ruling king is to give all protection to lawa- standing on one leg only, which is your truth-
biding persons and to chastise those who stray fulness, and you are somehow or other hob-
from the ordinances of the scriptures in ordi- bling along. But quarrel personified [Kali],
nary times, when there is no emergency (16). flourishing by deceit, is also trying to destroy
that leg (25).The burden of the earth was cer-
The personality of religion said: These tainly diminished by the Personality of God-
words just spoken by you befit a person of the head and by others as well. When He was pre-
Pāṇḍava dynasty. Captivated by the devotional sent as an incarnation, all good was performed
qualities of the Pāṇḍavas, even Lord Kṛṣṇa, the because of His auspicious footprints (26).Now
Personality of Godhead, performed duties as a she, the chaste one, being unfortunately for-
messenger (17).O greatest among human be- saken by the Personality of Godhead, laments
ings, it is very difficult to ascertain the particu- her future with tears in her eyes, for now she is
lar miscreant who has caused our sufferings, being ruled and enjoyed by lowerclass men
because we are bewildered by all the different who pose as rulers (27).
opinions of theoretical philosophers (18).Some
of the philosophers, who deny all sorts of dual- Mahārāja Parīkṣit, who could fight one
ity, declare that one’s own self is responsible thousand enemies singlehandedly, thus paci-
for his personal happiness and distress. Others fied the personality of religion and the earth.
say that superhuman powers are responsible, Then he took up his sharp sword to kill the per-
while yet others say that activity is responsible, sonality of Kali, who is the cause of all irreli-
and the gross materialists maintain that nature gion (28).When the personality of Kali under-
is the ultimate cause (19).There are also some stood that the King was willing to kill him, he
thinkers who believe that no one can ascertain at once abandoned the dress of a king and, un-
the cause of distress by argumentation, nor der pressure of fear, completely surrendered to
know it by imagination, nor express it by him, bowing his head (29).Mahārāja Parīkṣit,
words. O sage amongst kings, judge for your- who was qualified to accept surrender and wor-
self by thinking over all this with your own in- thy of being sung in history, did not kill the
telligence (20). poor surrendered and fallen Kali, but smiled
78
compassionately, for he was kind to the poor five places (40).Therefore, whoever desires
(30). progressive wellbeing, especially kings, reli-
gionists, public leaders, brāhmaṇas and
The King thus said: We have inherited the sannyāsīs, should never come in contact with
fame of Arjuna; therefore since you have sur- the four abovementioned irreligious principles
rendered yourself with folded hands you need (41).Thereafter the King reestablished the lost
not fear for your life. But you cannot remain in legs of the personality of religion [the bull], and
my kingdom, for you are the friend of irreligion by encouraging activities he sufficiently im-
(31).If the personality of Kali, irreligion, is al- proved the condition of the earth (42).The most
lowed to act as a mangod or an executive head, fortunate emperor Mahārāja Parīkṣit, who was
certainly irreligious principles like greed, false- entrusted with the kingdom of Hastināpura by
hood, robbery, incivility, treachery, misfortune, Mahārāja Yudhiṣṭhira when he desired to retire
cheating, quarrel and vanity will abound to the forest, is now ruling the world with great
(32).Therefore, O friend of irreligion, you do success due to his being glorified by the deeds
not deserve to remain in a place where experts of the kings of the Kuru dynasty (43-
perform sacrifices according to truth and reli- 44).Mahārāja Parīkṣit, the son of Abhimanyu,
gious principles for the satisfaction of the Su- is so experienced that by dint of his expert ad-
preme Personality of Godhead (33).In all sacri- ministration and patronage, it has been possible
ficial ceremonies, although sometimes a demi- for you to perform a sacrifice such as this (45).
god is worshiped, the Supreme Lord Personal-
ity of Godhead is worshiped because He is the
Supersoul of everyone, and exists both inside
and outside like the air. Thus it is He only who SB 1.18: Mahārāja Parīkṣit Cursed by a
awards all welfare to the worshiper (34). Brāhmaṇa Boy
Śrī Sūta Gosvāmī said: The personality of Śrī Sūta Gosvāmī said: Due to the mercy
Kali, thus being ordered by Mahārāja Parīkṣit, of the Personality of Godhead, Śrī Kṛṣṇa, who
began to tremble in fear. Seeing the King be- acts wonderfully, Mahārāja Parīkṣit, though
fore him like Yamarāja, ready to kill him, Kali struck by the weapon of the son of Droṇa in his
spoke to the King as follows (35). mother’s womb, could not be burned (1).Fur-
thermore, Mahārāja Parīkṣit was always con-
O Your Majesty, though I may live any- sciously surrendered to the Personality of God-
where and everywhere under your order, I shall head, and therefore he was neither afraid nor
but see you with bow and arrows wherever I overwhelmed by fear due to a snakebird which
look (36).Therefore, O chief amongst the pro- was to bite him because of the fury of a
tectors of religion, please fix some place for me brāhmaṇa boy (2).Furthermore, after leaving
where I can live permanently under the protec- all his associates, the King surrendered himself
tion of your government (37). as a disciple to the son of Vyāsa [Śukadeva
Gosvāmī], and thus he was able to understand
Sūta Gosvāmī said: Mahārāja Parīkṣit, thus the actual position of the Personality of God-
being petitioned by the personality of Kali, head, and at last gave up his material body on
gave him permission to reside in places where the bank of the Ganges (3).This was so because
gambling, drinking, prostitution and animal those who have dedicated their lives to the tran-
slaughter were performed (38).The personality scendental topics of the Personality of God-
of Kali asked for something more, and because head, of whom the Vedic hymns sing, and who
of his begging, the King gave him permission are constantly engaged in remembering the lo-
to live where there is gold because wherever tus feet of the Lord, do not run the risk of hav-
there is gold there is also falsity, intoxication, ing misconceptions even at the last moment of
lust, envy and enmity (39).Thus the personality their lives (4).As long as the great, powerful
of Kali, by the directions of Mahārāja Parīkṣit, son of Abhimanyu remains the Emperor of the
the son of Uttarā, was allowed to live in those world, there is no chance that the personality of
79
Kali will flourish (5).The very day and moment mystic powers as Lord Śiva and Lord Brahmā.
the Personality of Godhead, Lord Śrī Kṛṣṇa, Can anyone who is expert in relishing nectar
left this earth, the personality of Kali, who pro- [rasa] ever be fully satiated by hearing topics
motes all kinds of irreligious activities, came about Him?(14)O Sūta Gosvāmī, you are a
into this world (6).Mahārāja Parīkṣit was a re- learned and pure devotee of the Lord because
alist, like the bees who only accept the essence the Personality of Godhead is your chief object
[of a flower]. He knew perfectly well that in of service. Therefore please describe to us the
this Age of Kali, auspicious things produce pastimes of the Lord, which are above all ma-
good effects immediately, whereas inauspi- terial conception, for we are anxious to receive
cious acts must be actually performed [to ren- such messages (15).O Sūta Gosvāmī, please
der effects]. So he was never envious of the per- describe those topics of the Lord by which
sonality of Kali (7).Mahārāja Parīkṣit consid- Mahārāja Parīkṣit, whose intelligence was
ered that less intelligent men might find the per- fixed on liberation, attained the lotus feet of the
sonality of Kali to be very powerful, but that Lord, who is the shelter of Garuḍa, the king of
those who are selfcontrolled would have noth- birds. Those topics were vibrated by the son of
ing to fear. The King was powerful like a tiger Vyāsa [Śrīla Śukadeva]. Thus please narrate to
and took care for the foolish, careless persons us the narrations of the Unlimited, for they are
(8).O sages, as you did ask me, now I have de- purifying and supreme. They were spoken to
scribed almost everything regarding the narra- Mahārāja Parīkṣit, and they are very dear to the
tions about Lord Kṛṣṇa in connection with the pure devotees, being full of bhaktiyoga (16-
history of the pious Mahārāja Parīkṣit 17).
(9).Those who are desirous of achieving com-
plete perfection in life must submissively hear Śrī Sūta Gosvāmī said: O God, although
all topics that are connected with the transcen- we are born in a mixed caste, we are still pro-
dental activities and qualities of the Personality moted in birthright simply by serving and fol-
of Godhead, who acts wonderfully (10). lowing the great who are advanced in
knowledge. Even by conversing with such
The good sages said: O grave Sūta great souls, one can without delay cleanse one-
Gosvāmī! May you live many years and have self of all disqualifications resulting from lower
eternal fame, for you are speaking very nicely births (18).And what to speak of those who are
about the activities of Lord Kṛṣṇa, the Person- under the direction of the great devotees, chant-
ality of Godhead. This is just like nectar for ing the holy name of the Unlimited, who has
mortal beings like us (11).We have just begun unlimited potency? The Personality of God-
the performance of this fruitive activity, a sac- head, unlimited in potency and transcendental
rificial fire, without certainty of its result due to by attributes, is called Ananta [Unlimited]
the many imperfections in our action. Our bod- (19).It is now ascertained that He [the Person-
ies have become black from the smoke, but we ality of Godhead] is unlimited and there is none
are factually pleased by the nectar of the lotus equal to Him. Consequently no one can speak
feet of the Personality of Godhead, Govinda, of Him adequately. Great demigods cannot ob-
which you are distributing (12).The value of a tain the favor of the goddess of fortune even by
moment’s association with the devotee of the prayers, but this very goddess renders service
Lord cannot even be compared to the attain- unto the Lord, although He is unwilling to have
ment of heavenly planets or liberation from such service (20).Who can be worthy of the
matter, and what to speak of worldly benedic- name of the Supreme Lord but the Personality
tions in the form of material prosperity, which of Godhead, Śrī Kṛṣṇa? Brahmājī collected the
are for those who are meant for death (13).The water emanating from the nails of His feet in
Personality of Godhead, Lord Kṛṣṇa [Go- order to award it to Lord Śiva as a worshipful
vinda], is the exclusive shelter for all great liv- welcome. This very water [the Ganges] is puri-
ing beings, and His transcendental attributes fying the whole universe, including Lord Śiva
cannot even be measured by such masters of (21).Selfcontrolled persons who are attached to
80
the Supreme Lord Śrī Kṛṣṇa can all of a sudden The sage had a son who was very powerful,
give up the world of material attachment, in- being a brāhmaṇa’s son. While he was playing
cluding the gross body and subtle mind, and go with inexperienced boys, he heard of his fa-
away to attain the highest perfection of the re- ther’s distress, which was occasioned by the
nounced order of life, by which nonviolence King. Then and there the boy spoke as follows
and renunciation are consequential (22).O ṛṣis, (32).[The brāhmaṇa’s son, Śṛṅgi, said:] O just
who are as powerfully pure as the sun, I shall look at the sins of the rulers who, like crows
try to describe to you the transcendental pas- and watchdogs at the door, perpetrate sins
times of Viṣṇu as far as my knowledge is con- against their masters, contrary to the principles
cerned. As the birds fly in the sky as far as their governing servants (33).The descendants of the
capacity allows, so do the learned devotees de- kingly orders are definitely designated as
scribe the Lord as far as their realization allows watchdogs, and they must keep themselves at
(23). the door. On what grounds can dogs enter the
house and claim to dine with the master on the
Once upon a time Mahārāja Parīkṣit, while same plate?(34)After the departure of Lord Śrī
engaged in hunting in the forest with bow and Kṛṣṇa, the Personality of Godhead and supreme
arrows, became extremely fatigued, hungry and ruler of everyone, these upstarts have flour-
thirsty while following the stags. While search- ished, our protector being gone. Therefore I
ing for a reservoir of water, he entered the her- myself shall take up this matter and punish
mitage of the wellknown Śamīka Ṛṣi and saw them. Just witness my power (35).The son of
the sage sitting silently with closed eyes (24- the ṛṣi, his eyes redhot with anger, touched the
25).The muni’s sense organs, breath, mind and water of the River Kauśika while speaking to
intelligence were all restrained from material his playmates and discharged the following
activities, and he was situated in a trance apart thunderbolt of words (36).The brāhmaṇa’s son
from the three [wakefulness, dream and uncon- cursed the King thus: On the seventh day from
sciousness], having achieved a transcendental today a snakebird will bite the most wretched
position qualitatively equal with the Supreme one of that dynasty [Mahārāja Parīkṣit] because
Absolute (26).The sage, in meditation, was of his having broken the laws of etiquette by
covered by the skin of a stag, and long, com- insulting my father (37).
pressed hair was scattered all over him. The
King, whose palate was dry from thirst, asked Thereafter, when the boy returned to the her-
him for water (27).The King, not received by mitage, he saw a snake on his father’s shoulder,
any formal welcome by means of being offered and out of his grief he cried very loudly (38).O
a seat, place, water and sweet addresses, con- brāhmaṇas, the ṛṣi, who was born in the family
sidered himself neglected, and so thinking he of Aṅgirā Muni, hearing his son crying, gradu-
became angry (28).O brāhmaṇas, the circum- ally opened his eyes and saw the dead snake
stances having distressed him with extreme around his neck (39).He threw the dead snake
hunger and thirst, the King directed toward the aside and asked his son why he was crying,
sage his anger and envy, which he had never whether anyone had done him harm. On hear-
before directed toward a brāhmaṇa (29).While ing this, the son explained to him what had hap-
leaving, the King, being so insulted, picked up pened (40).The father heard from his son that
a lifeless snake with his bow and angrily placed the King had been cursed, although he should
it on the shoulder of the sage. Then he returned never have been condemned, for he was the
to his palace (30).Upon returning, he began to best amongst all human beings. The ṛṣi did not
contemplate and argue within himself whether congratulate his son, but, on the contrary, began
the sage had actually been in meditation, with to repent, saying: Alas! What a great sinful act
senses concentrated and eyes closed, or was performed by my son. He has awarded
whether he had just been feigning trance just to heavy punishment for an insignificant offense
avoid receiving a lower kṣatriya (31). (41). O my boy, your intelligence is immature,
and therefore you have no knowledge that the
81
king, who is the best amongst human beings, is worldly things], for they are transcendentally
as good as the Personality of Godhead. He is engaged (50).
never to be placed on an equal footing with
common men. The citizens of the state live in
prosperity, being protected by his unsurpassa- SB 1.19: The Appearance of Śukadeva
ble prowess (42).My dear boy, the Lord, who Gosvāmī
carries the wheel of a chariot, is represented by
the monarchical regime, and when this regime Śrī Sūta Gosvāmī said: While returning
is abolished the whole world becomes filled home, the King [Mahārāja Parīkṣit] felt that the
with thieves, who then at once vanquish the un- act he had committed against the faultless and
protected subjects like scattered lambs powerful brāhmaṇa was heinous and uncivi-
(43).Due to the termination of the monarchical lized. Consequently he was distressed
regimes and the plundering of the people’s (1).[King Parīkṣit thought:] Due to my neglect-
wealth by rogues and thieves, there will be ing the injunctions of the Supreme Lord I must
great social disruptions. People will be killed certainly expect some difficulty to overcome
and injured, and animals and women will be me in the near future. I now desire without res-
stolen. And for all these sins we shall be re- ervation that the calamity come now, for in this
sponsible (44).At that time the people in gen- way I may be freed of the sinful action and not
eral will fall systematically from the path of a commit such an offense again (2).I am uncivi-
progressive civilization in respect to the quali- lized and sinful due to my neglect of brahmini-
tative engagements of the castes and the orders cal culture, God consciousness and cow protec-
of society and the Vedic injunctions. Thus they tion. Therefore I wish that my kingdom,
will be more attracted to economic develop- strength and riches burn up immediately by the
ment for sense gratification, and as a result fire of the brāhmaṇa’s wrath so that in the fu-
there will be an unwanted population on the ture I may not be guided by such inauspicious
level of dogs and monkeys (45). attitudes (3).While the King was thus repent-
ing, he received news of his imminent death,
The Emperor Parīkṣit is a pious king. He is which would be due to the bite of a snakebird,
highly celebrated and is a firstclass devotee of occasioned by the curse spoken by the sage’s
the Personality of Godhead. He is a saint son. The King accepted this as good news, for
amongst royalty, and he has performed many it would be the cause of his indifference toward
horse sacrifices. When such a king is tired and worldly things (4).Mahārāja Parīkṣit sat down
fatigued, being stricken with hunger and thirst, firmly on the banks of the Ganges to concen-
he does not at all deserve to be cursed trate his mind in Kṛṣṇa consciousness, rejecting
(46).Then the ṛṣi prayed to the allpervading all other practices of selfrealization, because
Personality of Godhead to pardon his immature transcendental loving service to Kṛṣṇa is the
boy, who had no intelligence and who commit- greatest achievement, superseding all other
ted the great sin of cursing a person who was methods (5).The river [by which the King sat to
completely free from all sins, who was subor- fast] carries the most auspicious water, which
dinate and who deserved to be protected is mixed with the dust of the lotus feet of the
(47).The devotees of the Lord are so forbearing Lord and tulasī leaves. Therefore that water
that even though they are defamed, cheated, sanctifies the three worlds inside and outside
cursed, disturbed, neglected or even killed, they and even sanctifies Lord Śiva and other demi-
are never inclined to avenge themselves gods. Consequently everyone who is destined
(48).The sage thus regretted the sin committed to die must take shelter of this river (6).
by his own son. He did not take the insult paid
by the King very seriously (49).Generally the Thus the King, the worthy descendant of the
transcendentalists, even though engaged by Pāṇḍavas, decided once and for all and sat on
others in the dualities of the material world, are the Ganges’ bank to fast until death and give
not distressed. Nor do they take pleasure [in himself up to the lotus feet of Lord Kṛṣṇa, who
82
alone is able to award liberation. So, freeing I will have complete attachment to the unlim-
himself from all kinds of associations and at- ited Lord Kṛṣṇa, association with His devotees
tachments, he accepted the vows of a sage and friendly relations with all living beings
(7).At that time all the great minds and thinkers, (16).
accompanied by their disciples, and sages who
could verily sanctify a place of pilgrimage just In perfect selfcontrol, Mahārāja Parīkṣit sat
by their presence, arrived there on the plea of down on a seat of straw, with strawroots facing
making a pilgrim’s journey (8).From different the east, placed on the southern bank of the
parts of the universe there arrived great sages Ganges, and he himself faced the north. Just
like Atri, Cyavana, Śaradvān, Ariṣṭanemi, previously he had given charge of his kingdom
Bhṛgu, Vasiṣṭha, Parāśara, Viśvāmitra, Aṅgirā, over to his son (17).Thus the King, Mahārāja
Paraśurāma, Utathya, Indrapramada, Parīkṣit, sat to fast until death. All the demigods
Idhmavāhu, Medhātithi, Devala, Ārṣṭiṣeṇa, of the higher planets praised the King’s actions
Bhāradvāja, Gautama, Pippalāda, Maitreya, and in pleasure continually scattered flowers
Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana and over the earth and beat celestial drums (18).All
the great personality Nārada (9-10).There were the great sages who were assembled there also
also many other saintly demigods, kings and praised the decision of Mahārāja Parīkṣit, and
special royal orders called aruṇādayas [a spe- they expressed their approval by saying “Very
cial rank of rājarṣis] from different dynasties of good.” Naturally the sages are inclined to do
sages. When they all assembled together to good to common men, for they have all the
meet the Emperor [Parīkṣit], he received them qualitative powers of the Supreme Lord. There-
properly and bowed his head to the ground fore they were very much pleased to see
(11).After all the ṛṣis and others had seated Mahārāja Parīkṣit, a devotee of the Lord, and
themselves comfortably, the King, humbly they spoke as follows (19).[The sages said:] O
standing before them with folded hands, told chief of all the saintly kings of the Pāṇḍu dyn-
them of his decision to fast until death (12). asty who are strictly in the line of Lord Śrī
Kṛṣṇa! It is not at all astonishing that you give
The fortunate King said: Indeed, we are up your throne, which is decorated with the hel-
the most grateful of all the kings who are mets of many kings, to achieve eternal associa-
trained to get favors from the great souls. Gen- tion with the Personality of Godhead (20).We
erally you [sages] consider royalty as refuse to shall all wait here until the foremost devotee of
be rejected and left in a distant place (13).The the Lord, Mahārāja Parīkṣit, returns to the su-
Supreme Personality of Godhead, the control- preme planet, which is completely free from all
ler of both the transcendental and mundane mundane contamination and all kinds of lamen-
worlds, has graciously overtaken me in the tation (21).
form of a brāhmaṇa’s curse. Due to my being
too much attached to family life, the Lord, in All that was spoken by the great sages was
order to save me, has appeared before me in very sweet to hear, full of meaning and appro-
such a way that only out of fear I will detach priately presented as perfectly true. So after
myself from the world (14).O brāhmaṇas, just hearing them, Mahārāja Parīkṣit, desiring to
accept me as a completely surrendered soul, hear of the activities of Lord Śrī Kṛṣṇa, the Per-
and let mother Ganges, the representative of the sonality of Godhead, congratulated the great
Lord, also accept me in that way, for I have al- sages (22).The King said: O great sages, you
ready taken the lotus feet of the Lord into my have all very kindly assembled here, having
heart. Let the snakebird or whatever magical come from all parts of the universe. You are all
thing the brāhmaṇa created bite me at once. I as good as supreme knowledge personified,
only desire that you all continue singing the who resides in the planet above the three worlds
deeds of Lord Viṣṇu (15).Again, offering obei- [Satyaloka]. Consequently you are naturally in-
sances unto all you brāhmaṇas, I pray that if I clined to do good to others, and but for this you
should again take my birth in the material world have no interest, either in this life or in the next
83
(23).O trustworthy brāhmaṇas, I now ask you words and folded hands (31).
about my immediate duty. Please, after proper
deliberation, tell me of the unalloyed duty of The fortunate King Parīkṣit said: O
everyone in all circumstances, and specifically brāhmaṇa, by your mercy only, you have sanc-
of those who are just about to die (24). tified us, making us like unto places of pilgrim-
age, all by your presence here as my guest. By
At that moment there appeared the powerful your mercy, we, who are but unworthy royalty,
son of Vyāsadeva, who traveled over the earth become eligible to serve the devotee
disinterested and satisfied with himself. He did (32).Simply by our remembering you, our
not manifest any symptoms of belonging to any houses become instantly sanctified. And what
social order or status of life. He was surrounded to speak of seeing you, touching you, washing
with women and children, and he dressed as if your holy feet and offering you a seat in our
others had neglected him (25).This son of home?(33)Just as the atheist cannot remain in
Vyāsadeva was only sixteen years old. His legs, the presence of the Personality of Godhead, so
hands, thighs, arms, shoulders, forehead and also the invulnerable sins of a man are immedi-
the other parts of his body were all delicately ately vanquished in your presence, O saint! O
formed. His eyes were beautifully wide, and his great mystic!(34)Lord Kṛṣṇa, the Personality of
nose and ears were highly raised. He had a very Godhead, who is very dear to the sons of King
attractive face, and his neck was well formed Pāṇḍu, has accepted me as one of those rela-
and beautiful like a conchshell (26).His collar- tives just to please His great cousins and broth-
bone was fleshy, his chest broad and thick, his ers (35).Otherwise [without being inspired by
navel deep and his abdomen beautifully striped. Lord Kṛṣṇa] how is it that you have voluntarily
His arms were long, and curly hair was strewn appeared here, though you are moving incog-
over his beautiful face. He was naked, and the nito to the common man and are not visible to
hue of his body reflected that of Lord Kṛṣṇa us who are on the verge of death?(36)You are
(27).He was blackish and very beautiful due to the spiritual master of great saints and devotees.
his youth. Because of the glamor of his body I am therefore begging you to show the way of
and his attractive smiles, he was pleasing to perfection for all persons, and especially for
women. Though he tried to cover his natural one who is about to die (37).38Please let me
glories, the great sages present there were all know what a man should hear, chant, remember
expert in the art of physiognomy, and so they and worship, and also what he should not do.
honored him by rising from their seats (28). Please explain all this to me (38).O powerful
brāhmaṇa, it is said that you hardly stay in the
Mahārāja Parīkṣit, who is also known as houses of men long enough to milk a cow (39).
Viṣṇurāta [one who is always protected by
Viṣṇu], bowed his head to receive the chief Śrī Sūta Gosvāmī said: The King thus
guest, Śukadeva Gosvāmī. At that time all the spoke and questioned the sage, using sweet lan-
ignorant women and boys ceased following guage. Then the great and powerful personality,
Śrīla Śukadeva. Receiving respect from all, the son of Vyāsadeva, who knew the principles
Śukadeva Gosvāmī took his exalted seat of religion, began his reply (40).
(29).Śukadeva Gosvāmī was then surrounded
by saintly sages and demigods just as the moon Canto 2: The Cosmic Manifestation
is surrounded by stars, planets and other heav- SB 2.1: The First Step in God Realiza-
enly bodies. His presence was gorgeous, and he tion
was respected by all (30).The sage ŚrīŚukadeva
Gosvāmī sat perfectly pacified, intelligent and Invocation O my Lord, the all-pervading
ready to answer any question without hesita- Personality of Godhead, I offer my respectful
tion. The great devotee, Mahārāja Parīkṣit, ap- obeisances unto You.
proached him, offered his respects by bowing ŚrīŚukadeva Gosvāmī said: My dear King,
before him, and politely inquired with sweet
84
your question is glorious because it is very ben- free from all material desires, those who are de-
eficial to all kinds of people. The answer to this sirous of all material enjoyment, and also those
question is the prime subject matter for hearing, who are self-satisfied by dint of transcendental
and it is approved by all transcendentalists (1). knowledge (11). What is the value of a pro-
Those persons who are materially engrossed, longed life which is wasted, inexperienced by
being blind to the knowledge of ultimate truth, years in this world? Better a moment of full
have many subject matters for hearing in hu- consciousness, because that gives one a start in
man society, O Emperor (2).The lifetime of searching after his supreme interest (12).The
such an envious householder is passed at night saintly King Khaṭvāṅga, after being informed
either in sleeping or in sex indulgence, and in that the duration of his life would be only a mo-
the daytime either in making money or main- ment more, at once freed himself from all ma-
taining family members (3). Persons devoid of terial activities and took shelter of the supreme
ātma-tattva do not inquire into the problems of safety, the Personality of Godhead
life, being too attached to the fallible soldiers (13).Mahārāja Parīkṣit, now your duration of
like the body, children and wife. Although suf- life is limited to seven more days, so during this
ficiently experienced, they still do not see their time you can perform all those rituals which are
inevitable destruction (4). O descendant of needed for the best purpose of your next life
King Bharata, one who desires to be free from (14).
all miseries must hear about, glorify and also
remember the Personality of Godhead, who is At the last stage of one’s life, one should be
the Supersoul, the controller and the savior bold enough not to be afraid of death. But one
from all miseries (5). The highest perfection of must cut off all attachment to the material body
human life, achieved either by complete and everything pertaining to it and all desires
knowledge of matter and spirit, by practice of thereof (15).One should leave home and prac-
mystic powers, or by perfect discharge of occu- tice self-control. In a sacred place he should
pational duty, is to remember the Personality of bathe regularly and sit down in a lonely place
Godhead at the end of life (6).O King Parīkṣit, duly sanctified (16). After sitting in the above
mainly the topmost transcendentalists, who are manner, make the mind remember the three
above the regulative principles and restrictions, transcendental letters [a-u-m], and by regulat-
take pleasure in describing the glories of the ing the breathing process, control the mind so
Lord (7).At the end of the Dvāpara-yuga, I as not to forget the transcendental seed
studied this great supplement of Vedic litera- (17).Gradually, as the mind becomes progres-
ture named Śrīmad-Bhāgavatam, which is sively spiritualized, withdraw it from sense ac-
equal to all the Vedas, from my father, Śrīla tivities, and by intelligence the senses will be
Dvaipāyana Vyāsadeva (8). O saintly King, I controlled. The mind too absorbed in material
was certainly situated perfectly in transcend- activities can be engaged in the service of the
ence, yet I was still attracted by the delineation Personality of Godhead and become fixed in
of the pastimes of the Lord, who is described full transcendental consciousness (18). There-
by enlightened verses (9).That very Śrīmad- after, you should meditate upon the limbs of
Bhāgavatam I shall recite before you because Viṣṇu, one after another, without being devi-
you are the most sincere devotee of Lord Kṛṣṇa. ated from the conception of the complete body.
One who gives full attention and respect to Thus the mind becomes free from all sense ob-
hearing Śrīmad-Bhāgavatam achieves un- jects. There should be no other thing to be
flinching faith in the Supreme Lord, the giver thought upon. Because the Supreme Personal-
of salvation (10). O King, constant chanting of ity of Godhead, Viṣṇu, is the Ultimate Truth,
the holy name of the Lord after the ways of the the mind becomes completely reconciled in
great authorities is the doubtless and fearless Him only (19).One’s mind is always agitated
way of success for all, including those who are by the passionate mode of material nature and
bewildered by the ignorant mode of nature. But
one can rectify such conceptions by the relation
85
of Viṣṇu and thus become pacified by cleansing sense of hearing. His nostrils are the two
the dirty things created by them (20). O King, Aśvinī-kumāras, and material fragrance is His
by this system of remembrance and by being sense of smell. His mouth is the blazing fire
fixed in the habit of seeing the all-good per- (29).The sphere of outer space constitutes His
sonal conception of the Lord, one can very soon eyepits, and the eyeball is the sun as the power
attain devotional service to the Lord, under His of seeing. His eyelids are both the day and
direct shelter (21). night, and in the movements of His eyebrows,
Brahmā and similar supreme personalities re-
The fortunate King Parīkṣit, inquiring side. His palate is the director of water, Varuṇa,
further, said: O brāhmaṇa, please describe in and the juice or essence of everything is His
full detail how and where the mind has to be tongue (30).They say that the Vedic hymns are
applied and how the conception can be fixed so the cerebral passage of the Lord, and His jaws
that the dirty things in a person’s mind can be of teeth are Yama, god of death, who punishes
removed (22). the sinners. The art of affection is His set of
teeth, and the most alluring illusory material
Śukadeva Gosvāmī answered: One should energy is His smile. This great ocean of mate-
control the sitting posture, regulate the breath- rial creation is but the casting of His glance
ing process by the yogic prāṇāyāma and thus over us (31).Modesty is the upper portion of
control the mind and senses and with intelli- His lips, hankering is His chin, religion is the
gence apply the mind to the gross potencies of breast of the Lord, and irreligion is His back.
the Lord [called the virāṭ-rūpa] (23).This gigan- Brahmājī, who generates all living beings in the
tic manifestation of the phenomenal material material world, is His genitals, and the Mitrā-
world as a whole is the personal body of the varuṇas are His two testicles. The ocean is His
Absolute Truth, wherein the universal resultant waist, and the hills and mountains are the stacks
past, present and future of material time is ex- of His bones (32). O King, the rivers are the
perienced (24). The gigantic universal form of veins of the gigantic body, the trees are the
the Personality of Godhead, within the body of hairs of His body, and the omnipotent air is His
the universal shell, which is covered by seven- breath. The passing ages are His movements,
fold material elements, is the subject for the and His activities are the reactions of the three
virāṭ conception (25).Persons who have real- modes of material nature (33).O best amongst
ized it have studied that the planets known as the Kurus, the clouds which carry water are the
Pātāla constitute the bottoms of the feet of the hairs on His head, the terminations of days or
universal Lord, and the heels and the toes are nights are His dress, and the supreme cause of
the Rasātala planets. The ankles are the material creation is His intelligence. His mind
Mahātala planets, and His shanks constitute the is the moon, the reservoir of all changes
Talātala planets (26).The knees of the universal (34).The principle of matter [mahat-tattva] is
form are the planetary system of the name Su- the consciousness of the omnipresent Lord, as
tala, and the two thighs are the Vitala and Atala asserted by the experts, and Rudradeva is His
planetary systems. The hips are Mahītala, and ego. The horse, mule, camel and elephant are
outer space is the depression of His navel His nails, and wild animals and all quadrupeds
(27).The chest of the Original Personality of the are situated in the belt zone of the Lord
gigantic form is the luminary planetary system, (35).Varieties of birds are indications of His
His neck is the Mahar planets, His mouth is the masterful artistic sense. Manu, the father of
Janas planets, and His forehead is the Tapas mankind, is the emblem of His standard intelli-
planetary system. The topmost planetary sys- gence, and humanity is His residence. The ce-
tem, known as Satyaloka, is the head of He who lestial species of human beings, like the
has one thousand heads (28).His arms are the Gandharvas, Vidyādharas, Cāraṇas and angels,
demigods headed by Indra, the ten directional all represent His musical rhythm, and the de-
sides are His ears, and physical sound is His
86
moniac soldiers are representations of His won- palms of his hands, what is the necessity of va-
derful prowess (36).The virāṭ-puruṣa’s face is rieties of utensils? When there is ample cover-
the brāhmaṇas, His arms are the kṣatriyas, His ing, or the skins of trees, what is the necessity
thighs are the vaiśyas, and the śūdras are under of clothing? (4) Are there no torn clothes lying
the protection of His feet. All the worshipable on the common road? Do the trees, which exist
demigods are also overtaken by Him, and it is for maintaining others, no longer give alms in
the duty of everyone to perform sacrifices with charity? Do the rivers, being dried up, no longer
feasible goods to appease the Lord (37).I have supply water to the thirsty? Are the caves of the
thus explained to you the gross material gigan- mountains now closed? Or above all, does the
tic conception of the Personality of Godhead. Almighty Lord not protect the fully surren-
One who seriously desires liberation concen- dered souls? Why then do the learned sages go
trates his mind on this form of the Lord, be- to flatter those who are intoxicated by hard-
cause there is nothing more than this in the ma- earned wealth? (5) Thus being fixed, one must
terial world (38). One should concentrate his render service unto the Supersoul situated in
mind upon the Supreme Personality of God- one’s own heart by His omnipotency. Because
head, who alone distributes Himself in so many He is the Almighty Personality of Godhead,
manifestations just as ordinary persons create eternal and unlimited, He is the ultimate goal of
thousands of manifestations in dreams. One life, and by worshiping Him one can end the
must concentrate the mind on Him, the only all- cause of the conditioned state of existence (6).
blissful Absolute Truth. Otherwise one will be Who else but the gross materialists will neglect
misled and will cause his own degradation (39). such transcendental thought and take to the
nonpermanent names only, seeing the mass of
SB 2.2: The Lord in the Heart people fallen in the river of suffering as the
consequence of accruing the result of their own
ŚrīŚukadeva Gosvāmī said: Formerly, work? (7)
prior to the manifestation of the cosmos, Lord
Brahmā, by meditating on the virāṭ-rūpa, re- Others conceive of the Personality of God-
gained his lost consciousness by appeasing the head residing within the body in the region of
Lord. Thus he was able to rebuild the creation the heart and measuring only eight inches, with
as it was before. four hands carrying a lotus, a wheel of a char-
iot, a conchshell and a club respectively (8).His
The way of presentation of the Vedic sounds mouth expresses His happiness. His eyes
is so bewildering that it directs the intelligence spread like the petals of a lotus, and His gar-
of the people to meaningless things like the ments, yellowish like the saffron of a kadamba
heavenly kingdoms. The conditioned souls flower, are bedecked with valuable jewels. His
hover in dreams of such heavenly illusory ornaments are all made of gold, set with jewels,
pleasures, but actually they do not relish any and He wears a glowing headdress and earrings
tangible happiness in such places (2).For this (9). His lotus feet are placed over the whorls of
reason the enlightened person should endeavor the lotuslike hearts of great mystics. On His
only for the minimum necessities of life while chest is the Kaustubha jewel, engraved with a
in the world of names. He should be intelli- beautiful calf, and there are other jewels on His
gently fixed and never endeavor for unwanted shoulders. His complete torso is garlanded with
things, being competent to perceive practically fresh flowers (10). He is well decorated with an
that all such endeavors are merely hard labor ornamental wreath about His waist and rings
for nothing (3). When there are ample earthly studded with valuable jewels on His fingers.
flats to lie on, what is the necessity of cots and His leglets, His bangles, His oiled hair, curling
beds? When one can use his own arms, what is with a bluish tint, and His beautiful smiling
the necessity of a pillow? When one can use the face are all very pleasing (11).The Lord’s mag-
nanimous pastimes and the glowing glancing of
87
His smiling face are all indications of His ex- knowledge, one should be well situated in ab-
tensive benedictions. One must therefore con- solute realization and thus be able to extinguish
centrate on this transcendental form of the all material desires. One should then give up
Lord, as long as the mind can be fixed on Him the material body by blocking the air hole
by meditation (12).The process of meditation [through which stool is evacuated] with the
should begin from the lotus feet of the Lord and heel of one’s foot and by lifting the life air from
progress to His smiling face. The meditation one place to another in the six primary places
should be concentrated upon the lotus feet, then (19). The meditative devotee should slowly
the calves, then the thighs, and in this way push up the life air from the navel to the heart,
higher and higher. The more the mind becomes from there to the chest, and from there to the
fixed upon the different parts of the limbs, one root of the palate. He should search out the
after another, the more the intelligence be- proper places with intelligence (20).Thereafter
comes purified (13). Unless the gross material- the bhakti-yogī should push the life air up be-
ist develops a sense of loving service unto the tween the eyebrows, and then, blocking the
Supreme Lord, the seer of both the transcen- seven outlets of the life air, he should maintain
dental and material worlds, he should remem- his aim for going back home, back to Godhead.
ber or meditate upon the universal form of the If he is completely free from all desires for ma-
Lord at the end of his prescribed duties (14). O terial enjoyment, he should then reach the cer-
King, whenever the yogī desires to leave this ebral hole and give up his material connections,
planet of human beings, he should not be per- having gone to the Supreme (21).
plexed about the proper time or place, but
should comfortably sit without being disturbed However, O King, if a yogī maintains a de-
and, regulating the life air, should control the sire for improved material enjoyments, like
senses by the mind (15). transference to the topmost planet, Brah-
maloka, or the achievement of the eightfold
Thereafter, the yogī should merge his mind, perfections, travel in outer space with the
by his unalloyed intelligence, into the living en- Vaihāyasas, or a situation in one of the millions
tity, and then merge the living entity into the of planets, then he has to take away with him
Superself. And by doing this, the fully satisfied the materially molded mind and senses
living entity becomes situated in the supreme (22).The transcendentalists are concerned with
stage of satisfaction, so that he ceases from all the spiritual body. As such, by the strength of
other activities (16). In that transcendental state their devotional service, austerities, mystic
of labdhopaśānti, there is no supremacy of dev- power and transcendental knowledge, their
astating time, which controls even the celestial movements are unrestricted, within and beyond
demigods who are empowered to rule over the material worlds. The fruitive workers, or
mundane creatures. (And what to speak of the the gross materialists, can never move in such
demigods themselves?) Nor is there the mode an unrestricted manner (23).O King, when such
of material goodness, nor passion, nor igno- a mystic passes over the Milky Way by the il-
rance, nor even the false ego, nor the material luminating Suṣumṇā to reach the highest
Causal Ocean, nor the material nature (17).The planet, Brahmaloka, he goes first to
transcendentalists desire to avoid everything Vaiśvānara, the planet of the deity of fire,
godless, for they know that supreme situation wherein he becomes completely cleansed of all
in which everything is related with the Supreme contaminations, and thereafter he still goes
Lord Viṣṇu. Therefore a pure devotee who is in higher, to the circle of Śiśumāra, to relate with
absolute harmony with the Lord does not create Lord Hari, the Personality of Godhead (24).
perplexities, but worships the lotus feet of the This Śiśumāra is the pivot for the turning of the
Lord at every moment, taking them into his complete universe, and it is called the navel of
heart (18). By the strength of scientific Viṣṇu [Garbhodakaśāyī Viṣṇu]. The yogī alone
goes beyond this circle of Śiśumāra and attains
88
the planet [Maharloka] where purified saints your proper inquiry is just according to the ver-
like Bhṛgu enjoy a duration of life of sion of the Vedas, and it is eternal truth. This
4,300,000,000 solar years. This planet is wor- was described personally by Lord Kṛṣṇa unto
shipable even for saints who are transcenden- Brahmā, with whom the Lord was satisfied
tally situated (25).At the time of the final dev- upon being properly worshiped (32).
astation of the complete universe [the end of the
duration of Brahmā’s life], a flame of fire ema- For those who are wandering in the material
nates from the mouth of Ananta [from the bot- universe, there is no more auspicious means of
tom of the universe]. The yogī sees all the plan- deliverance than what is aimed at in the direct
ets of the universe burning to ashes, and thus he devotional service of Lord Kṛṣṇa (33).The
leaves for Satyaloka by airplanes used by the great personality Brahmā, with great attention
great purified souls. The duration of life in and concentration of the mind, studied the Ve-
Satyaloka is calculated to be das three times, and after scrutinizingly exam-
15,480,000,000,000 years (26).In that planet of ining them, he ascertained that attraction for the
Satyaloka, there is neither bereavement, nor old Supreme Personality of Godhead Śrī Kṛṣṇa is
age nor death. There is no pain of any kind, and the highest perfection of religion (34). The Per-
therefore there are no anxieties, save that some- sonality of Godhead Lord Śrī Kṛṣṇa is in every
times, due to consciousness, there is a feeling living being along with the individual soul. And
of compassion for those unaware of the process this fact is perceived and hypothesized in our
of devotional service, who are subjected to un- acts of seeing and taking help from the intelli-
surpassable miseries in the material world gence (35).O King, it is therefore essential that
(27).After reaching Satyaloka, the devotee is every human being hear about, glorify and re-
specifically able to be incorporated fearlessly member the Supreme Lord, the Personality of
by the subtle body in an identity similar to that Godhead, always and everywhere (36). Those
of the gross body, and one after another he who drink through aural reception, fully filled
gradually attains stages of existence from with the nectarean message of Lord Kṛṣṇa, the
earthly to watery, fiery, glowing and airy, until beloved of the devotees, purify the polluted aim
he reaches the ethereal stage (28).The devotee of life known as material enjoyment and thus
thus surpasses the subtle objects of different go back to Godhead, to the lotus feet of Him
senses like aroma by smelling, the palate by [the Personality of Godhead] (37).
tasting, vision by seeing forms, touch by con-
tacting, the vibrations of the ear by ethereal
SB 2.3: Pure Devotional Service: The
identification, and the sense organs by material
Change in Heart
activities (29).The devotee, thus surpassing the
gross and the subtle forms of coverings, enters ŚrīŚukadeva Gosvāmī said: Mahārāja
the plane of egoism. And in that status he Parīkṣit, as you have inquired from me as to the
merges the material modes of nature [ignorance duty of the intelligent man who is on the thresh-
and passion] in this point of neutralization and old of death, so I have answered you (1).One
thus reaches egoism in goodness. After this, all who desires to be absorbed in the impersonal
egoism is merged in the mahat-tattva, and he brahmajyoti effulgence should worship the
comes to the point of pure self-realization master of the Vedas [Lord Brahmā or
(30).Only the purified soul can attain the per- Bṛhaspati, the learned priest], one who desires
fection of associating with the Personality of powerful sex should worship the heavenly
Godhead in complete bliss and satisfaction in King, Indra, and one who desires good progeny
his constitutional state. Whoever is able to ren- should worship the great progenitors called the
ovate such devotional perfection is never again Prajāpatis. One who desires good fortune
attracted by this material world, and he never should worship Durgādevī, the superintendent
returns (31). Your Majesty Mahārāja Parīkṣit, of the material world. One desiring to be very
know that all that I have described in reply to
89
powerful should worship fire, and one who as- spontaneous attraction unflinchingly fixed
pires only after money should worship the Va- upon the Supreme Personality of Godhead,
sus. One should worship the Rudra incarnations only by the association of the pure devotee of
of Lord Śiva if he wants to be a great hero. One the Lord (11).Transcendental knowledge in re-
who wants a large stock of grains should wor- lation with the Supreme Lord Hari is
ship Aditi. One who desires to attain the heav- knowledge resulting in the complete suspen-
enly planets should worship the sons of Aditi. sion of the waves and whirlpools of the material
One who desires a worldly kingdom should modes. Such knowledge is self-satisfying due
worship Viśvadeva, and one who wants to be to its being free from material attachment, and
popular with the general mass of population being transcendental it is approved by authori-
should worship the Sādhya demigod. One who ties. Who could fail to be attracted? (12)
desires a long span of life should worship the
Śaunaka said: The son of Vyāsadeva, Śrīla
demigods known as the Aśvinī-kumāras, and a
Śukadeva Gosvāmī, was a highly learned sage
person desiring a strongly built body should
and was able to describe things in a poetic man-
worship the earth. One who desires stability in
ner. What did Mahārāja Parīkṣit again inquire
his post should worship the horizon and the
from him after hearing all that he had said? (13)
earth combined. One who desires to be beauti-
O learned Sūta Gosvāmī! Please continue to ex-
ful should worship the beautiful residents of the
plain such topics to us because we are all eager
Gandharva planet, and one who desires a good
to hear. Besides that, topics which result in the
wife should worship the Apsarās and the Urvaśī
discussion of the Lord Hari should certainly be
society girls of the heavenly kingdom. One who
discussed in the assembly of devotees
desires domination over others should worship
(14).Mahārāja Parīkṣit, the grandson of the
Lord Brahmā, the head of the universe. One
Pāṇḍavas, was from his very childhood a great
who desires tangible fame should worship the
devotee of the Lord. Even while playing with
Personality of Godhead, and one who desires a
dolls, he used to worship Lord Kṛṣṇa by imitat-
good bank balance should worship the demigod
ing the worship of the family Deity (15).
Varuṇa. If one desires to be a greatly learned
Śukadeva Gosvāmī, the son of Vyāsadeva, was
man he should worship Lord Śiva, and if one
also full in transcendental knowledge and was
desires a good marital relation he should wor-
a great devotee of Lord Kṛṣṇa, son of
ship the chaste goddess Umā, the wife of Lord
Vasudeva. So there must have been discussion
Śiva (2-7).One should worship Lord Viṣṇu or
of Lord Kṛṣṇa, who is glorified by great philos-
His devotee for spiritual advancement in
ophers and in the company of great devotees
knowledge, and for protection of heredity and
(16). Both by rising and by setting, the sun de-
advancement of a dynasty one should worship
creases the duration of life of everyone, except
the various demigods (8). One who desires
one who utilizes the time by discussing topics
domination over a kingdom or an empire
of the all-good Personality of Godhead (17). Do
should worship the Manus. One who desires
the trees not live? Do the bellows of the black-
victory over an enemy should worship the de-
smith not breathe? All around us, do the beasts
mons, and one who desires sense gratification
not eat and discharge semen? (18) Men who are
should worship the moon. But one who desires
like dogs, hogs, camels and asses praise those
nothing of material enjoyment should worship
men who never listen to the transcendental pas-
the Supreme Personality of Godhead (9). A per-
times of Lord Śrī Kṛṣṇa, the deliverer from
son who has broader intelligence, whether he
evils (19).
be full of all material desire, without any mate-
rial desire, or desiring liberation, must by all One who has not listened to the messages
means worship the supreme whole, the Person- about the prowess and marvelous acts of the
ality of Godhead (10). All the different kinds Personality of Godhead and has not sung or
of worshipers of multidemigods can attain the chanted loudly the worthy songs about the Lord
highest perfectional benediction, which is is to be considered to possess earholes like the
90
holes of snakes and a tongue like the tongue of economic development and sense gratification,
a frog (20). The upper portion of the body, and thus fixed himself firmly in his natural love
though crowned with a silk turban, is only a for Kṛṣṇa and asked all these questions, exactly
heavy burden if not bowed down before the as you are asking me (3-4).
Personality of Godhead who can award mukti
Mahārāja Parīkṣit said: O learned
[freedom]. And the hands, though decorated
brāhmaṇa, you know everything because you
with glittering bangles, are like those of a dead
are without material contamination. Therefore
man if not engaged in the service of the Person-
whatever you have spoken to me appears per-
ality of Godhead Hari (21).The eyes which do
fectly right. Your speeches are gradually de-
not look at the symbolic representations of the
stroying the darkness of my ignorance, for you
Personality of Godhead Viṣṇu [His forms,
are narrating the topics of the Lord (5). I beg to
name, quality, etc.] are like those printed on the
know from you how the Personality of God-
plumes of the peacock, and the legs which do
head, by His personal energies, creates these
not move to the holy places [where the Lord is
phenomenal universes as they are, which are in-
remembered] are considered to be like tree
conceivable even to the great demigods (6).
trunks(22).The person who has not at any time
Kindly describe how the Supreme Lord, who is
received the dust of the feet of the Lord’s pure
all-powerful, engages His different energies
devotee upon his head is certainly a dead body.
and different expansions in maintaining and
And the person who has never experienced the
again winding up the phenomenal world in the
aroma of the tulasī leaves from the lotus feet of
sporting spirit of a player (7). O learned
the Lord is also a dead body, although breath-
brāhmaṇa, the transcendental activities of the
ing (23). Certainly that heart is steel-framed
Lord are all wonderful, and they appear incon-
which, in spite of one’s chanting the holy name
ceivable because even great endeavors by many
of the Lord with concentration, does not change
learned scholars have still proved insufficient
when ecstasy takes place, tears fill the eyes and
for understanding them (8).The Supreme Per-
the hairs stand on end (24). O Sūta Gosvāmī,
sonality of Godhead is one, whether He alone
your words are pleasing to our minds. Please
acts with the modes of material nature, or sim-
therefore explain this to us as it was spoken by
ultaneously expands in many forms, or expands
the great devotee Śukadeva Gosvāmī, who is
consecutively to direct the modes of nature (9).
very expert in transcendental knowledge, and
Kindly clear up all these doubtful inquiries, be-
who spoke to Mahārāja Parīkṣit upon being
cause you are not only vastly learned in the Ve-
asked (25).
dic literatures and self-realized in transcend-
SB 2.4: The Process of Creation ence, but are also a great devotee of the Lord
and are therefore as good as the Personality of
Sūta Gosvāmī said: Mahārāja Parīkṣit, the
Godhead (10).
son of Uttarā, after hearing the speeches of
Śukadeva Gosvāmī, which were all about the Sūta Gosvāmī said: When Śukadeva
truth of the self, applied his concentration faith- Gosvāmī was thus requested by the King to de-
fully upon Lord Kṛṣṇa (1).Mahārāja Parīkṣit, as scribe the creative energy of the Personality of
a result of his wholehearted attraction for Lord Godhead, he then systematically remembered
Kṛṣṇa, was able to give up all deep-rooted af- the master of the senses [Śrī Kṛṣṇa], and to re-
fection for his personal body, his wife, his chil- ply properly he spoke thus (11).
dren, his palace, his animals like horses and el-
Śukadeva Gosvāmī said: Let me offer my
ephants, his treasury house, his friends and rel-
respectful obeisances unto the Supreme Per-
atives, and his undisputed kingdom (2).O great
sonality of Godhead, who, for the creation of
sages, the great soul Mahārāja Parīkṣit, con-
the material world, accepts the three modes of
stantly rapt in thought of Lord Kṛṣṇa, knowing
nature. He is the complete whole residing
well of his imminent death, renounced all sorts
within the body of everyone, and His ways are
of fruitive activities, namely acts of religion,
inconceivable (12). I again offer my respectful
91
obeisances unto the form of complete existence pleased with me (19). May Lord Śrī Kṛṣṇa,
and transcendence, who is the liberator of the who is the worshipable Lord of all devotees, the
pious devotees from all distresses and the de- protector and glory of all the kings like
stroyer of the further advances in atheistic tem- Andhaka and Vṛṣṇi of the Yadu dynasty, the
perament of the nondevotee-demons. For the husband of all goddesses of fortune, the direc-
transcendentalists who are situated in the top- tor of all sacrifices and therefore the leader of
most spiritual perfection, He grants their spe- all living entities, the controller of all intelli-
cific destinations (13).Let me offer my respect- gence, the proprietor of all planets, spiritual and
ful obeisances unto Him who is the associate of material, and the supreme incarnation on the
the members of the Yadu dynasty and who is earth (the supreme all in all), be merciful upon
always a problem for the nondevotees. He is the me (20). It is the Personality of Godhead Śrī
supreme enjoyer of both the material and spir- Kṛṣṇa who gives liberation. By thinking of His
itual worlds, yet He enjoys His own abode in lotus feet at every second, following in the foot-
the spiritual sky. There is no one equal to Him steps of authorities, the devotee in trance can
because His transcendental opulence is im- see the Absolute Truth. The learned mental
measurable (14). Let me offer my respectful speculators, however, think of Him according
obeisances unto the all-auspicious Lord Śrī to their whims. May the Lord be pleased with
Kṛṣṇa, about whom glorification, remem- me (21). May the Lord, who in the beginning
brances, audience, prayers, hearing and wor- of the creation amplified the potent knowledge
ship can at once cleanse the effects of all sins of Brahmā from within his heart and inspired
of the performer (15). Let me offer my respect- him with full knowledge of creation and of His
ful obeisances again and again unto the all-aus- own Self, and who appeared to be generated
picious Lord Śrī Kṛṣṇa. The highly intellectual, from the mouth of Brahmā, be pleased with me
simply by surrendering unto His lotus feet, are (22).May the Supreme Personality of Godhead,
relieved of all attachments to present and future who enlivens the materially created bodies of
existences and without difficulty progress to- the elements by lying down within the universe,
ward spiritual existence (16). Let me offer my and who in His puruṣa incarnation causes the
respectful obeisances unto the all-auspicious living being to be subjected to the sixteen divi-
Lord Śrī Kṛṣṇa again and again because the sions of material modes which are his genera-
great learned sages, the great performers of tor, be pleased to decorate my statements (23).
charity, the great workers of distinction, the I offer my respectful obeisances unto Śrīla
great philosophers and mystics, the great Vyāsadeva, the incarnation of Vāsudeva who
chanters of the Vedic hymns and the great fol- compiled the Vedic scriptures. The pure devo-
lowers of Vedic principles cannot achieve any tees drink up the nectarean transcendental
fruitful result without dedication of such great knowledge dropping from the lotuslike mouth
qualities to the service of the Lord (17).Kirāta, of the Lord (24).My dear King, Brahmā, the
Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, firstborn, on being questioned by Nārada, ex-
Śumbha, Yavana, members of the Khasa races actly apprised him on this subject as it had been
and even others addicted to sinful acts can be directly spoken by the Lord to His own son,
purified by taking shelter of the devotees of the who was impregnated with Vedic knowledge
Lord, due to His being the supreme power. I from his very birth (25).
beg to offer my respectful obeisances unto Him
SB 2.5: The Cause of All Causes
(18). He is the Supersoul and the Supreme Lord
of all self-realized souls. He is the personifica- Śrī Nārada Muni asked Brahmājī: O chief
tion of the Vedas, religious scriptures and aus- amongst the demigods, O firstborn living en-
terities. He is worshiped by Lord Brahmā and tity, I beg to offer my respectful obeisances
Śiva and all those who are transcendental to all unto you. Please tell me that transcendental
pretensions. Being so revered with awe and knowledge which specifically directs one to the
veneration, may that Supreme Absolute be truth of the individual soul and the Supersoul.
92
My dear father, please describe factually the also manifest their brightness (11). I offer my
symptoms of this manifest world. What is its obeisances and meditate upon Lord Kṛṣṇa
background? How is it created? How is it con- [Vāsudeva], the Personality of Godhead, whose
served? And under whose control is all this be- invincible potency influences them [the less in-
ing done? (2) My dear father, all this is known telligent class of men] to call me the supreme
to you scientifically because whatever was cre- controller (12). The illusory energy of the Lord
ated in the past, whatever will be created in the cannot take precedence, being ashamed of her
future, or whatever is being created at present, position, but those who are bewildered by her
as well as everything within the universe, is always talk nonsense, being absorbed in
within your grip, just like a walnut (3). My dear thoughts of “It is I” and “It is mine.” (13) The
father, what is the source of your knowledge? five elementary ingredients of creation, the in-
Under whose protection are you standing? And teraction thereof set up by eternal time, and the
under whom are you working? What is your intuition or nature of the individual living be-
real position? Do you alone create all entities ings are all differentiated parts and parcels of
with material elements by your personal en- the Personality of Godhead, Vāsudeva, and in
ergy? (4) As the spider very easily creates the truth there is no other value in them (14). The
network of its cobweb and manifests its power Vedic literatures are made by and are meant for
of creation without being defeated by others, so the Supreme Lord, the demigods are also meant
also you yourself, by employment of your self- for serving the Lord as parts of His body, the
sufficient energy, create without any other’s different planets are also meant for the sake of
help (5). Whatever we can understand by the the Lord, and different sacrifices are performed
nomenclature, characteristics and features of a just to please Him (15). All different types of
particular thing superior, inferior or equal, meditation or mysticism are means for realizing
eternal or temporary is not created from any Nārāyaṇa. All austerities are aimed at achiev-
source other than that of Your Lordship, thou ing Nārāyaṇa. Culture of transcendental
so great (6). Yet we are moved to wonder about knowledge is for getting a glimpse of
the existence of someone more powerful than Nārāyaṇa, and ultimately salvation is entering
you when we think of your great austerities in the kingdom of Nārāyaṇa (16). Inspired by
perfect discipline, although your good self is so Him only, I discover what is already created by
powerful in the matter of creation (7). My dear Him [Nārāyaṇa] under His vision as the all-per-
father, you know everything, and you are the vading Supersoul, and I also am created by Him
controller of all. Therefore, may all that I have only (17).The Supreme Lord is pure, spiritual
inquired from you be kindly instructed to me so form, transcendental to all material qualities,
that I may be able to understand it as your stu- yet for the sake of the creation of the material
dent (8). world and its maintenance and annihilation, He
accepts through His external energy the mate-
Lord Brahmā said: My dear boy Nārada,
rial modes of nature called goodness, passion
being merciful to all (including me) you have
and ignorance (18). These three modes of ma-
asked all these questions because I have been
terial nature, being further manifested as mat-
inspired to see into the prowess of the Almighty
ter, knowledge and activities, put the eternally
Personality of Godhead (9). Whatever you
transcendental living entity under conditions of
have spoken about me is not false because un-
cause and effect and make him responsible for
less and until one is aware of the Personality of
such activities (19). O Brāhmaṇa Nārada, the
Godhead, who is the ultimate truth beyond me,
Superseer, the transcendent Lord, is beyond the
one is sure to be illusioned by observing my
perception of the material senses of the living
powerful activities (10). I create after the
entities because of the above-mentioned three
Lord’s creation by His personal effulgence
modes of nature. But He is the controller of
[known as the brahmajyoti], just as when the
everyone, including me (20).
sun manifests its fire, the moon, the firmament,
the influential planets and the twinkling stars
93
The Lord, who is the controller of all ener- father of Dakṣa Prajāpati, the Aśvinī-kumāras,
gies, thus creates, by His own potency, eternal the fire-god, the King of heaven, the worshipa-
time, the fate of all living entities, and their par- ble deity in heaven, the chief of the Ādityas,
ticular nature, for which they were created, and and Brahmājī, the Prajāpati. All come into ex-
He again merges them independently (21). Af- istence (30). By further transformation of the
ter the incarnation of the first puruṣa mode of passion, the sense organs like the ear,
[Kāraṇārṇavaśāyī Viṣṇu], the mahat-tattva, or skin, nose, eyes, tongue, mouth, hands, geni-
the principles of material creation, take place, tals, legs, and the outlet for evacuating, together
and then time is manifested, and in course of with intelligence and living energy, are all gen-
time the three qualities appear. Nature means erated (31).
the three qualitative appearances. They trans-
O Nārada, best of the transcendentalists, the
form into activities (22). Material activities are
forms of the body cannot take place as long as
caused by the mahat-tattva’s being agitated. At
these created parts, namely the elements,
first there is transformation of the modes of
senses, mind and modes of nature, are not as-
goodness and passion, and later due to the
sembled (32). Thus when all these became as-
mode of ignorance matter, its knowledge, and
sembled by force of the energy of the Supreme
different activities of material knowledge come
Personality of Godhead, this universe certainly
into play (23). The self-centered materialistic
came into being by accepting both the primary
ego, thus being transformed into three features,
and secondary causes of creation (33). Thus all
becomes known as the modes of goodness, pas-
the universes remained thousands of aeons
sion and ignorance in three divisions, namely
within the water [the Causal Ocean], and the
the powers that evolve matter, knowledge of
Lord of living beings, entering in each of them,
material creations, and the intelligence that
caused them to be fully animated (34). The
guides such materialistic activities. Nārada,
Lord [Mahā-Viṣṇu], although lying in the
you are quite competent to understand this (24).
Causal Ocean, came out of it, and dividing
From the darkness of false ego, the first of the
Himself as Hiraṇyagarbha, He entered into
five elements, namely the sky, is generated. Its
each universe and assumed the virāṭ-rūpa, with
subtle form is the quality of sound, exactly as
thousands of legs, arms, mouths, heads, etc
the seer is in relationship with the seen (25).Be-
(35). Great philosophers imagine that the com-
cause the sky is transformed, the air is gener-
plete planetary systems in the universe are dis-
ated with the quality of touch, and by previous
plays of the different upper and lower limbs of
succession the air is also full of sound and the
the universal body of the Lord (36). The
basic principles of duration of life: sense per-
brāhmaṇas represent His mouth, the kṣatriyas
ception, mental power and bodily strength.
His arms, the vaiśyas His thighs, and the śūdras
When the air is transformed in course of time
are born of His legs (37). The lower planetary
and nature’s course, fire is generated, taking
systems, up to the limit of the earthly stratum,
shape with the sense of touch and sound. Since
are said to be situated in His legs. The middle
fire is also transformed, there is a manifestation
planetary systems, beginning from Bhuvarloka,
of water, full of juice and taste. As previously,
are situated in His navel. And the still higher
it also has form and touch and is also full of
planetary systems, occupied by the demigods
sound. And water, being transformed from all
and highly cultured sages and saints, are situ-
variegatedness on earth, appears odorous and,
ated in the chest of the Supreme Lord (38).
as previously, becomes qualitatively full of
From the forefront of the chest up to the neck
juice, touch, sound and form respectively (26-
of the universal form of the Lord are situated
29). From the mode of goodness the mind is
the planetary systems named Janaloka and Ta-
generated and becomes manifest, as also the ten
poloka, whereas Satyaloka, the topmost plane-
demigods controlling the bodily movements.
tary system, is situated on the head of the form.
Such demigods are known as the controller of
The spiritual planets, however, are eternal (39).
directions, the controller of air, the sun-god, the
My dear son Nārada, know from me that there
94
are seven lower planetary systems out of the to- stones and iron ores (5).The Lord’s arms are the
tal fourteen. The first planetary system, known productive fields for the great demigods and
as Atala, is situated on the waist; the second, other leaders of the living entities who protect
Vitala, is situated on the thighs; the third, Su- the general mass (6).Thus the forward steps of
tala, on the knees; the fourth, Talātala, on the the Lord are the shelter for the upper, lower and
shanks; the fifth, Mahātala, on the ankles; the heavenly planets, as well as for all that we need.
sixth, Rasātala, on the upper portion of the feet; His lotus feet serve as protection from all kinds
and the seventh, Pātāla, on the soles of the feet. of fear (7). From the Lord’s genitals originate
Thus the virāṭ form of the Lord is full of all water, semen, generatives, rains and the procre-
planetary systems (40-41).Others may divide ators. His genitals are the cause of a pleasure
the whole planetary system into three divisions, that counteracts the distress of begetting (8).O
namely the lower planetary systems on the legs Nārada, the evacuating outlet of the universal
[up to the earth], the middle planetary systems form of the Lord is the abode of the controlling
on the navel, and the upper planetary systems deity of death, Mitra, and the evacuating hole
[Svarloka] from the chest to the head of the Su- and the rectum of the Lord is the place of envy,
preme Personality (42). misfortune, death, hell, etc (9).The back of the
Lord is the place for all kinds of frustration and
SB 2.6: Puruṣa-sūkta Confirmed
ignorance, as well as for immorality. From His
Lord Brahmā said: The mouth of the virāṭ- veins flow the great rivers and rivulets, and on
puruṣa [the universal form of the Lord] is the His bones are stacked the great mountains
generating center of the voice, and the control- (10).The impersonal feature of the Lord is the
ling deity is Fire. His skin and six other layers abode of great oceans, and His belly is the rest-
are the generating centers of the Vedic hymns, ing place for the materially annihilated living
and His tongue is the productive center of dif- entities. His heart is the abode of the subtle ma-
ferent foodstuffs and delicacies for offering to terial bodies of living beings. Thus it is known
the demigods, the forefathers and the general by the intelligent class of men (11).Also, the
mass of people (1).His two nostrils are the gen- consciousness of that great personality is the
erating centers of our breathing and of all other abode of religious principles mine, yours, and
airs, His smelling powers generate the Aśvinī- those of the four bachelors Sanaka, Sanātana,
kumāra demigods and all kinds of medicinal Sanat-kumāra and Sanandana. That conscious-
herbs, and His breathing energies produce dif- ness is also the abode of truth and transcenden-
ferent kinds of fragrance (2). His eyes are the tal knowledge (12).Beginning from me
generating centers of all kinds of forms, and [Brahmā] down to you and Bhava [Śiva], all the
they glitter and illuminate. His eyeballs are like great sages who were born before you, the dem-
the sun and the heavenly planets. His ears hear igods, the demons, the Nāgas, the human be-
from all sides and are receptacles for all the Ve- ings, the birds, the beasts, as well as the rep-
das, and His sense of hearing is the generating tiles, etc., and all phenomenal manifestations of
center of the sky and of all kinds of sound the universes, namely the planets, stars, aster-
(3).His bodily surface is the breeding ground oids, luminaries, lightning, thunder, and the in-
for the active principles of everything and for habitants of the different planetary systems,
all kinds of auspicious opportunities. His skin, namely the Gandharvas, Apsarās, Yakṣas,
like the moving air, is the generating center for Rakṣas, Bhūtagaṇas, Uragas, Paśus, Pitās, Sid-
all kinds of sense of touch and is the place for dhas, Vidyādharas, Cāraṇas, and all other dif-
performing all kinds of sacrifice (4).The hairs ferent varieties of living entities, including the
on His body are the cause of all vegetation, par- birds, beasts, trees and everything that be, are
ticularly of those trees which are required as in- all covered by the universal form of the Lord at
gredients for sacrifice. The hairs on His head all times, namely past, present and future, alt-
and face are reservoirs for the clouds, and His hough He is transcendental to all of them, eter-
nails are the breeding ground of electricity, nally existing in a form not exceeding nine
95
inches (13-16).The sun illuminates both inter- honey, gold, earth, water, the Ṛg Veda, Yajur
nally and externally by expanding its radiation; Veda and Sāma Veda and four priests to per-
similarly, the Supreme Personality of Godhead, form the sacrifice (25).Other necessities in-
by expanding His universal form, maintains clude invoking the different names of the dem-
everything in the creation both internally and igods by specific hymns and vows of recom-
externally (17).The Supreme Personality of pense, in accordance with the particular scrip-
Godhead is the controller of immortality and ture, for specific purposes and by specific pro-
fearlessness, and He is transcendental to death cesses(26).Thus I had to arrange all these nec-
and the fruitive actions of the material world. O essary ingredients and paraphernalia of sacri-
Nārada, O brāhmaṇa, it is therefore difficult to fice from the personal bodily parts of the Per-
measure the glories of the Supreme Person sonality of Godhead. By invocation of the dem-
(18). igods’ names, the ultimate goal, Viṣṇu, was
gradually attained, and thus compensation and
The Supreme Personality of Godhead is to
ultimate offering were complete (27). Thus I
be known as the supreme reservoir of all mate-
created the ingredients and paraphernalia for
rial opulences by the one fourth of His energy
offering sacrifice out of the parts of the body of
in which all the living entities exist. Deathless-
the Supreme Lord, the enjoyer of the sacrifice,
ness, fearlessness and freedom from the anxie-
and I performed the sacrifice to satisfy the Lord
ties of old age and disease exist in the kingdom
(28). My dear son, thereafter your nine broth-
of God, which is beyond the three higher plan-
ers, who are the masters of living creatures, per-
etary systems and beyond the material cover-
formed the sacrifice with proper rituals to sat-
ings (19).The spiritual world, which consists of
isfy both the manifested and nonmanifested
three fourths of the Lord’s energy, is situated
personalities (29).Thereafter, the Manus, the
beyond this material world, and it is especially
fathers of mankind, the great sages, the forefa-
meant for those who will never be reborn. Oth-
thers, the learned scholars, the Daityas and
ers, who are attached to family life and who do
mankind performed sacrifices meant to please
not strictly follow celibacy vows, must live
the Supreme Lord (30).All the material mani-
within the three material worlds (20).By His
festations of the universes are therefore situated
energies, the all-pervading Personality of God-
in His powerful material energies, which He ac-
head is thus comprehensively the master in the
cepts self-sufficiently, although He is eternally
activities of controlling and in devotional ser-
without affinity for the material modes (31).By
vice. He is the ultimate master of both nesci-
His will, I create, Lord Śiva destroys, and He
ence and factual knowledge of all situations
Himself, in His eternal form as the Personality
(21).
of Godhead, maintains everything. He is the
From that Personality of Godhead, all the powerful controller of these three energies(32).
universal globes and the universal form with all
My dear son, whatever you inquired from
material elements, qualities and senses are gen-
me I have thus explained unto you, and you
erated. Yet He is aloof from such material man-
must know for certain that whatever there is (ei-
ifestations, like the sun, which is separate from
ther as cause or as effect, both in the material
its rays and heat (22).When I was born from the
and spiritual worlds) is dependent on the Su-
abdominal lotus flower of the Lord [Mahā-
preme Personality of Godhead (33).O Nārada,
Viṣṇu], the great person, I had no ingredients
because I have caught hold of the lotus feet of
for sacrificial performances except the bodily
the Supreme Personality of Godhead, Hari,
limbs of the great Personality of Godhead
with great zeal, whatever I say has never
(23).For performing sacrificial ceremonies, one
proved to have been false. Nor is the progress
requires sacrificial ingredients, such as flowers,
of my mind ever deterred. Nor are my senses
leaves and straw, along with the sacrificial altar
ever degraded by temporary attachment to mat-
and a suitable time [spring] (24).Other require-
ter (34).Although I am known as the great
ments are utensils, grains, clarified butter,
Brahmā, perfect in the disciplic succession of
96
Vedic wisdom, and although I have undergone the elements, the material ego, the modes of na-
all austerities and am an expert in mystic pow- ture, the senses, the universal form of the Lord,
ers and self-realization, and although I am rec- Garbhodakaśāyī Viṣṇu, and the sum total of all
ognized as such by the great forefathers of the living beings, both moving and nonmoving
living entities, who offer me respectful obei- (41). I myself [Brahmā], Lord Śiva, Lord
sances, still I cannot understand Him, the Lord, Viṣṇu, great generators of living beings like
the very source of my birth (35).Therefore it is Dakṣa and Prajāpati, yourselves [Nārada and
best for me to surrender unto His feet, which the Kumāras], heavenly demigods like Indra
alone can deliver one from the miseries of re- and Candra, the leaders of the Bhūrloka plan-
peated birth and death. Such surrender is all- ets, the leaders of the earthly planets, the lead-
auspicious and allows one to perceive all hap- ers of the lower planets, the leaders of the
piness. Even the sky cannot estimate the limits Gandharva planets, the leaders of the
of its own expansion. So what can others do Vidyādhara planets, the leaders of the
when the Lord Himself is unable to estimate Cāraṇaloka planets, the leaders of the Yakṣas,
His own limits? (36) Rakṣas and Uragas, the great sages, the great
demons, the great atheists and the great space-
Since neither Lord Śiva nor you nor I could
men, as well as the dead bodies, evil spirits, sa-
ascertain the limits of spiritual happiness, how
tans, jinn, kūṣmāṇḍas, great aquatics, great
can other demigods know it? And because all
beasts and great birds, etc. in other words, an-
of us are bewildered by the illusory, external
ything and everything which is exceptionally
energy of the Supreme Lord, we can see only
possessed of power, opulence, mental and per-
this manifested cosmos according to our indi-
ceptual dexterity, strength, forgiveness, beauty,
vidual ability (37).Let us offer our respectful
modesty, opulence, and breeding, whether in
obeisances unto that Supreme Personality of
form or formless may appear to be the specific
Godhead, whose incarnations and activities are
truth and the form of the Lord, but actually they
chanted by us for glorification, though He can
are not so. They are only a fragment of the tran-
hardly be fully known as He is (38).That su-
scendental potency of the Lord (42-44).O
preme original Personality of Godhead, Lord
Nārada, now I shall state, one after another, the
Śrī Kṛṣṇa, expanding His plenary portion as
transcendental incarnations of the Lord known
Mahā-Viṣṇu, the first incarnation, creates this
as līlā-avatāras. Hearing of their activities
manifested cosmos, but He is unborn. The cre-
counteracts all foul matters accumulated in the
ation, however, takes place in Him, and the ma-
ear. These pastimes are pleasing to hear and are
terial substance and manifestations are all Him-
to be relished. Therefore they are in my heart
self. He maintains them for some time and ab-
(45).
sorbs them into Himself again (39).The Person-
ality of Godhead is pure, being free from all SB 2.7: Scheduled Incarnations with
contaminations of material tinges. He is the Ab- Specific Functions
solute Truth and the embodiment of full and
Lord Brahmā said: When the unlimitedly
perfect knowledge. He is all-pervading, with-
powerful Lord assumed the form of a boar as a
out beginning or end, and without rival. O
pastime, just to lift the planet earth, which was
Nārada, O great sage, the great thinkers can
drowned in the great ocean of the universe
know Him when completely freed from all ma-
called the Garbhodaka, the first demon
terial hankerings and when sheltered under un-
[Hiraṇyākṣa] appeared, and the Lord pierced
disturbed conditions of the senses. Otherwise,
him with His tusk (1).
by untenable arguments, all is distorted, and the
Lord disappears from our sight (40). The Prajāpati first begot Suyajña in the
womb of his wife Ākūti, and then Suyajña be-
Kāraṇārṇavaśāyī Viṣṇu is the first incarna-
got demigods, headed by Suyama, in the womb
tion of the Supreme Lord, and He is the master
of his wife Dakṣiṇā. Suyajña, as the Indradeva,
of eternal time, space, cause and effects, mind,
diminished very great miseries in the three
97
planetary systems [upper, lower and intermedi- ances in the forest. And the Lord, being satis-
ate], and because he so diminished the miseries fied by his prayer, awarded him the Dhruva
of the universe, he was later called Hari by the planet, which is worshiped by great sages, both
great father of mankind, namely Svāyambhuva upward and downward (8).
Manu (2).
Mahārāja Vena went astray from the path of
The Lord then appeared as the Kapila incar- righteousness, and the brāhmaṇas chastised
nation, being the son of the prajāpati brāhmaṇa him by the thunderbolt curse. By this King
Kardama and his wife, Devahūti, along with Vena was burnt with his good deeds and opu-
nine other women [sisters]. He spoke to His lence and was en route to hell. The Lord, by His
mother about self-realization, by which, in that causeless mercy, descended as his son, by the
very lifetime, she became fully cleansed of the name of Pṛthu, delivered the condemned King
mud of the material modes and thereby Vena from hell, and exploited the earth by
achieved liberation, the path of Kapila (3). drawing all kinds of crops as produce (9).
The great sage Atri prayed for offspring, and The Lord appeared as the son of Sudevī, the
the Lord, being satisfied with him, promised to wife of King Nābhi, and was known as
incarnate as Atri’s son, Dattātreya [Datta, the Ṛṣabhadeva. He performed materialistic yoga
son of Atri]. And by the grace of the lotus feet to equibalance the mind. This stage is also ac-
of the Lord, many Yadus, Haihayas, etc., be- cepted as the highest perfectional situation of
came so purified that they obtained both mate- liberation, wherein one is situated in one’s self
rial and spiritual blessings (4). and is completely satisfied (10).
To create different planetary systems I had The Lord appeared as the Hayagrīva incar-
to undergo austerities and penance, and the nation in a sacrifice performed by me
Lord, thus being pleased with me, incarnated in [Brahmā]. He is the personified sacrifices, and
four sanas [Sanaka, Sanatkumāra, Sanandana the hue of His body is golden. He is the person-
and Sanātana]. In the previous creation the spir- ified Vedas as well, and the Supersoul of all
itual truth was devastated, but the four sanas demigods. When He breathed, all the sweet
explained it so nicely that the truth at once be- sounds of the Vedic hymns came out of His
came clearly perceived by the sages (5). nostrils (11).
To exhibit His personal way of austerity and At the end of the millennium, the would-be
penance, He appeared in twin forms as Vaivasvata Manu, of the name Satyavrata,
Nārāyaṇa and Nara in the womb of Mūrti, the would see that the Lord in the fish incarnation
wife of Dharma and the daughter of Dakṣa. Ce- is the shelter of all kinds of living entities, up to
lestial beauties, the companions of Cupid, went those in the earthly planets. Because of my fear
to try to break His vows, but they were unsuc- of the vast water at the end of the millennium,
cessful, for they saw that many beauties like the Vedas come out of my [Brahmā’s] mouth,
them were emanating from Him, the Personal- and the Lord enjoys those vast waters and pro-
ity of Godhead (6).Great stalwarts like Lord tects the Vedas (12).
Śiva can, by their wrathful glances, overcome
The primeval Lord then assumed the tortoise
lust and vanquish him, yet they cannot be free
incarnation in order to serve as a resting place
from the overwhelming effects of their own
[pivot] for the Mandara Mountain, which was
wrath. Such wrath can never enter into the heart
acting as a churning rod. The demigods and de-
of Him [the Lord], who is above all this. So
mons were churning the Ocean of Milk with the
how can lust take shelter in His mind? (7)
Mandara Mountain in order to extract nectar.
Being insulted by sharp words spoken by the The mountain moved back and forth, scratch-
co-wife of the king, even in his presence, Prince ing the back of Lord Tortoise, who, while par-
Dhruva, though only a boy, took to severe pen- tially sleeping, was experiencing an itching
sensation (13).
98
The Personality of Godhead assumed the inof God and His transcendental loving service
carnation of Nṛsiṁhadeva in order to vanquish by the Personality of Godhead in His incarna-
the great fears of the demigods. He killed the tion of Haṁsāvatāra. He was very much
king of the demons [Hiraṇyakaśipu], who chal- pleased with you, due to your intense propor-
lenged the Lord with a club in his hand, by tion of devotional service. He also explained
placing the demon on His thighs and piercing unto you, lucidly, the full science of devotional
him with His nails, rolling His eyebrows in an- service, which is especially understandable by
ger and showing His fearful teeth and mouth persons who are souls surrendered unto Lord
(14). Vāsudeva, the Personality of Godhead (19).As
the incarnation of Manu, the Lord became the
The leader of the elephants, whose leg was
descendant of the Manu dynasty and ruled over
attacked in a river by a crocodile of superior
the miscreant kingly order, subduing them by
strength, was much aggrieved. Taking a lotus
His powerful wheel weapon. Undeterred in all
flower in his trunk, he addressed the Lord, say-
circumstances, His rule was characterized by
ing, “O original enjoyer, Lord of the universe!
His glorious fame, which spread over the three
O deliverer, as famous as a place of pilgrimage!
lokas, and above them to the planetary system
All are purified simply by hearing Your holy
of Satyaloka, the topmost in the universe (20).
name, which is worthy to be chanted” (15).The
Personality of Godhead, after hearing the ele- The Lord in His incarnation of Dhanvantari
phant’s plea, felt that the elephant needed His very quickly cures the diseases of the ever-dis-
immediate help, for he was in great distress. eased living entities simply by His fame per-
Thus at once the Lord appeared there on the sonified, and only because of Him do the dem-
wings of the king of birds, Garuḍa, fully igods achieve long lives. Thus the Personality
equipped with His weapon, the wheel [cakra]. of Godhead becomes ever glorified. He also ex-
With the wheel He cut to pieces the mouth of acted a share from the sacrifices, and it is he
the crocodile to save the elephant, and He de- only who inaugurated the medical science or
livered the elephant by lifting him by his trunk the knowledge of medicine in the universe (21).
(16).
When the ruling administrators, who are
The Lord, although transcendental to all ma- known as the kṣatriyas, turned astray from the
terial modes, still surpassed all the qualities of path of the Absolute Truth, being desirous to
the sons of Aditi, known as the Ādityas. The suffer in hell, the Lord, in His incarnation as the
Lord appeared as the youngest son of Aditi. sage Paraśurāma, uprooted those unwanted
And because He surpassed all the planets of the kings, who appeared as the thorns of the earth.
universe, He is the Supreme Personality of Thus He thrice seven times uprooted the kṣatri-
Godhead. On the pretense of asking for a meas- yas with His keenly sharpened chopper (22).
urement of three footsteps of land, He took
Due to His causeless mercy upon all living
away all the lands of Bali Mahārāja. He asked
entities within the universe, the Supreme Per-
simply because without begging, no authority
sonality of Godhead, along with His plenary
can take one’s rightful possession (17).Bali
extensions, appeared in the family of Mahārāja
Mahārāja, who put on his head the water
Ikṣvāku as the Lord of His internal potency,
washed from the lotus feet of the Lord, did not
Sītā. Under the order of His father, Mahārāja
think of anything besides his promise, in spite
Daśaratha, He entered the forest and lived there
of being forbidden by his spiritual master. The
for considerable years with His wife and
king dedicated his own personal body to fulfill
younger brother. Rāvaṇa, who was very mate-
the measurement of the Lord’s third step. For
rially powerful, with ten heads on his shoul-
such a personality, even the kingdom of
ders, committed a great offense against Him
heaven, which he conquered by his strength,
and was thus ultimately vanquished (23). The
was of no value (18).
Personality of Godhead Rāmacandra, being ag-
O Nārada, you were taught about the science grieved for His distant intimate friend [Sītā],
99
glanced over the city of the enemy Rāvaṇa with ablaze due to dry leaves, and it appeared that all
red-hot eyes like those of Hara [who wanted to the inhabitants were sure to meet their death.
burn the kingdom of heaven]. The great ocean, But the Lord, along with Balarāma, saved them
trembling in fear, gave Him His way because simply by closing His eyes. Such are the super-
its family members, the aquatics like the human activities of the Lord (29). When the
sharks, snakes and crocodiles, were being burnt cowherd woman [Kṛṣṇa’s foster mother,
by the heat of the angry red-hot eyes of the Lord Yaśodā] was trying to tie the hands of her son
(24). When Rāvaṇa was engaged in the battle, with ropes, she found the rope to be always in-
the trunk of the elephant which carried the King sufficient in length, and when she finally gave
of heaven, Indra, broke in pieces, having col- up, Lord Kṛṣṇa, by and by, opened His mouth,
lided with the chest of Rāvaṇa, and the scat- wherein the mother found all the universes sit-
tered broken parts illuminated all directions. uated. Seeing this, she was doubtful in her
Rāvaṇa therefore felt proud of his prowess and mind, but she was convinced in a different
began to loiter in the midst of the fighting sol- manner of the mystic nature of her son
diers, thinking himself the conqueror of all di- (30).Lord Kṛṣṇa saved His foster father, Nanda
rections. But his laughter, overtaken by joy, Mahārāja, from the fear of the demigod Varuṇa
along with his very air of life, suddenly ceased and released the cowherd boys from the caves
with the tingling sound of the bow of Rāmacan- of the mountain, for they were placed there by
dra, the Personality of Godhead (25). the son of Maya. Also, to the inhabitants of
Vṛndāvana, who were busy working during
When the world is overburdened by the
daytime and sleeping soundly at night because
fighting strength of kings who have no faith in
of their hard labor in the day, Lord Kṛṣṇa
God, the Lord, just to diminish the distress of
awarded promotion to the highest planet in the
the world, descends with His plenary portion.
spiritual sky. All these acts are transcendental
The Lord comes in His original form, with
and certainly prove without any doubt His God-
beautiful black hair. And just to expand His
hood (31).When the cowherd men of
transcendental glories, He acts extraordinarily.
Vṛndāvana, under instruction of Kṛṣṇa, stopped
No one can properly estimate how great He is
offering sacrifice to the heavenly King, Indra,
(26).There is no doubt about Lord Kṛṣṇa’s be-
the whole tract of land known as Vraja was
ing the Supreme Lord. Otherwise, how was it
threatened with being washed away by constant
possible for Him to kill a giant demon like
heavy rains for seven days. Lord Kṛṣṇa, out of
Pūtanā when He was just on the lap of His
His causeless mercy upon the inhabitants of
mother, to overturn a cart with His leg when He
Vraja, held up the hill known as Govardhana
was only three months old, or to uproot a pair
with one hand only, although He was only
of arjuna trees so high that they touched the
seven years old. He did this to protect the ani-
sky, when He was only crawling? All these ac-
mals from the onslaught of water (32).When
tivities are impossible for anyone other than the
the Lord was engaged in His pastimes of the
Lord Himself (27).Then also when the cowherd
rāsa dance in the forest of Vṛndāvana, enliven-
boys and their animals drank the poisoned wa-
ing the sexual desires of the wives of the inhab-
ter of the river Yamunā, and after the Lord [in
itants of Vṛndāvana by sweet and melodious
His childhood] revived them by His merciful
songs, a demon of the name Śaṅkhacūḍa, a rich
glance, just to purify the water of the river Ya-
follower of the treasurer of heaven [Kuvera],
munā He jumped into it as if playing and chas-
kidnapped the damsels, and the Lord severed
tised the venomous Kāliya snake, which was
his head from his trunk (33).All demonic per-
lurking there, its tongue emitting waves of poi-
sonalities like Pralamba, Dhenuka, Baka, Keśī,
son. Who can perform such herculean tasks but
Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa ele-
the Supreme Lord? (28) On the very night of
phant, Kaṁsa, Yavana, Narakāsura and
the day of the chastisement of the Kāliya snake,
Pauṇḍraka, great marshals like Śālva, Dvivida
when the inhabitants of Vrajabhūmi were
monkey and Balvala, Dantavakra, the seven
sleeping carefreely, there was a forest fire
100
bulls, Śambara, Vidūratha and Rukmī, as also so. Because it is He only who in His form of
great warriors like Kāmboja, Matsya, Kuru, Trivikrama moved His leg effortlessly beyond
Sṛñjaya and Kekaya, would all fight vigor- the topmost planet, Satyaloka, up to the neutral
ously, either with the Lord Hari directly or with state of the three modes of material nature. And
Him under His names of Baladeva, Arjuna, all were moved (40). Neither I nor all the sages
Bhīma, etc. And the demons, thus being killed, born before you know fully the omnipotent Per-
would attain either the impersonal brahmajyoti sonality of Godhead. So what can others, who
or His personal abode in the Vaikuṇṭha planets are born after us, know about Him? Even the
(34-35). first incarnation of the Lord, namely Śeṣa, has
not been able to reach the limit of such
The Lord Himself in His incarnation as the
knowledge, although He is describing the qual-
son of Satyavatī [Vyāsadeva] will consider his
ities of the Lord with ten hundred faces
compilation of the Vedic literature to be very
(41).But anyone who is specifically favored by
difficult for the less intelligent persons with
the Supreme Lord, the Personality of Godhead,
short life, and thus He will divide the tree of
due to unalloyed surrender unto the service of
Vedic knowledge into different branches, ac-
the Lord, can overcome the insurmountable
cording to the circumstances of the particular
ocean of illusion and can understand the Lord.
age (36).
But those who are attached to this body, which
When the atheists, after being well versed in is meant to be eaten at the end by dogs and jack-
the Vedic scientific knowledge, annihilate in- als, cannot do so (42).O Nārada, although the
habitants of different planets, flying unseen in potencies of the Lord are unknowable and im-
the sky on well-built rockets prepared by the measurable, still, because we are all surren-
great scientist Maya, the Lord will bewilder dered souls, we know how He acts through
their minds by dressing Himself attractively as yoga-māyā potencies. And, similarly, the po-
Buddha and will preach on subreligious princi- tencies of the Lord are also known to the all-
ples (37). Thereafter, at the end of Kali-yuga, powerful Śiva, the great king of the atheist fam-
when there exist no topics on the subject of ily, namely Prahlāda Mahārāja, Svāyambhuva
God, even at the residences of so-called saints Manu, his wife Śatarūpā, his sons and daugh-
and respectable gentlemen of the three higher ters like Priyavrata, Uttānapāda, Ākūti,
castes, and when the power of government is Devahūti and Prasūti, Prācīnabarhi, Ṛbhu,
transferred to the hands of ministers elected Aṅga the father of Vena, Mahārāja Dhruva,
from the lowborn śūdra class or those less than Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka,
them, and when nothing is known of the tech- Gādhi, Raghu, Ambarīṣa, Sagara, Gaya,
niques of sacrifice, even by word, at that time Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu,
the Lord will appear as the supreme chastiser Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa,
(38). Saubhari, Utaṅka, Śibi, Devala, Pippalāda,
Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa,
At the beginning of creation there are pen-
Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Ar-
ance, myself [Brahmā] and the Prajāpatis, the
juna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc (43-
great sages who generate; then, during the
45).Surrendered souls, even from groups lead-
maintenance of the creation, there are Lord
ing sinful lives, such as women, the laborer
Viṣṇu, the demigods with controlling powers,
class, the mountaineers and the Siberians, or
and the kings of different planets. But at the end
even the birds and beasts, can also know about
there is irreligion, and then Lord Śiva and the
the science of Godhead and become liberated
atheists full of anger, etc. All of them are dif-
from the clutches of the illusory energy by sur-
ferent representative manifestations of the en-
rendering unto the pure devotees of the Lord
ergy of the supreme power, the Lord (39).Who
and by following in their footsteps in devo-
can describe completely the prowess of Viṣṇu?
tional service (46).
Even the scientist, who might have counted the
particles of the atoms of the universe, cannot do What is realized as the Absolute Brahman is
101
full of unlimited bliss without grief. That is cer- SB 2.8: Questions by King Parīkṣit
tainly the ultimate phase of the supreme en-
King Parīkṣit inquired from Śukadeva
joyer, the Personality of Godhead. He is eter-
Gosvāmī: How did Nārada Muni, whose hear-
nally void of all disturbances and is fearless. He
ers are as fortunate as those instructed by Lord
is complete consciousness as opposed to mat-
Brahmā, explain the transcendental qualities of
ter. Uncontaminated and without distinctions,
the Lord, who is without material qualities, and
He is the principle primeval cause of all causes
before whom did he speak? (1) The King said:
and effects, in whom there is no sacrifice for
I wish to know. Narrations concerning the
fruitive activities and in whom the illusory en-
Lord, who possesses wonderful potencies, are
ergy does not stand (47).In such a transcenden-
certainly auspicious for living beings in all
tal state there is no need of artificial control of
planets (2).O greatly fortunate Śukadeva
the mind, mental speculation or meditation, as
Gosvāmī, please continue narrating Śrīmad-
performed by the jñānīs and yogīs. One gives
Bhāgavatam so that I can place my mind upon
up such processes, as the heavenly King, Indra,
the Supreme Soul, Lord Kṛṣṇa, and, being com-
forgoes the trouble to dig a well (48).The Per-
pletely freed from material qualities, thus relin-
sonality of Godhead is the supreme master of
quish this body (3).Persons who hear Śrīmad-
everything auspicious because the results of
Bhāgavatam regularly and are always taking
whatever actions are performed by the living
the matter very seriously will have the Person-
being, in either the material or spiritual exist-
ality of Godhead Śrī Kṛṣṇa manifested in their
ence, are awarded by the Lord. As such, He is
hearts within a short time (4).The sound incar-
the ultimate benefactor. Every individual living
nation of Lord Kṛṣṇa, the Supreme Soul [i.e.,
entity is unborn, and therefore even after the
Śrīmad-Bhāgavatam], enters into the heart of a
annihilation of the material elementary body,
self-realized devotee, sits on the lotus flower of
the living entity exists, exactly like the air
his loving relationship, and thus cleanses the
within the body (49).
dust of material association, such as lust, anger
My dear son, I have now explained in brief and hankering. Thus it acts like autumnal rains
the Supreme Personality of Godhead, who is upon pools of muddy water (5).A pure devotee
creator of the manifested worlds. Without Him of the Lord whose heart has once been cleansed
(Hari, the Lord), there are no other causes of the by the process of devotional service never re-
phenomenal and noumenal existences (50).O linquishes the lotus feet of Lord Kṛṣṇa, for they
Nārada, this science of God, Śrīmad- fully satisfy him, as a traveler is satisfied at
Bhāgavatam, was spoken to me in summary by home after a troubled journey (6).
the Supreme Personality of Godhead, and it
O learned brāhmaṇa, the transcendental
was spoken as the accumulation of His diverse
spirit soul is different from the material body.
potencies. Please expand this science yourself
Does he acquire the body accidentally or by
(51).Please describe the science of Godhead
some cause? Will you kindly explain this, for it
with determination and in a manner by which it
is known to you (7).If the Supreme Personality
will be quite possible for the human being to
of Godhead, from whose abdomen the lotus
develop transcendental devotional service unto
stem sprouted, is possessed of a gigantic body
the Personality of Godhead Hari, the Supersoul
according to His own caliber and measurement,
of every living being and the summum bonum
then what is the specific difference between the
source of all energies (52). The Lord’s activi-
body of the Lord and those of common living
ties in association with His different energies
entities? (8) Brahmā, who was not born of a
should be described, appreciated and heard in
material source but of the lotus flower coming
accordance with the teachings of the Supreme
out of the navel abdomen of the Lord, is the cre-
Lord. If this is done regularly with devotion and
ator of all those who are materially born. Of
respect, one is sure to get out of the illusory en-
course, by the grace of the Lord, Brahmā was
ergy of the Lord (53).
able to see the form of the Lord (9).Please also
102
explain the Personality of Godhead, who lies in man society, as well as their specific occupa-
every heart as the Supersoul, and as the Lord of tional duties in religion, the classification of the
all energies, but is untouched by His external social orders as well as the administrative royal
energy (10).O learned brāhmaṇa, it was for- orders, and the religious principles for one who
merly explained that all the planets of the uni- may be in distress (18).Kindly explain all about
verse with their respective governors are situ- the elementary principles of creation, the num-
ated in the different parts of the gigantic body ber of such elementary principles, their causes,
of the virāṭ-puruṣa. I have also heard that the and their development, and also the process of
different planetary systems are supposed to be devotional service and the method of mystic
in the gigantic body of the virāṭ-puruṣa. But powers (19). What are the opulences of the
what is their actual position? Will you please great mystics, and what is their ultimate reali-
explain that? (11) zation? How does the perfect mystic become
detached from the subtle astral body? What is
Also please explain the duration of time be-
the basic knowledge of the Vedic literatures, in-
tween creation and annihilation, and that of
cluding the branches of history and the supple-
other subsidiary creations, as well as the nature
mentary Purāṇas? (20) Please explain unto me
of time, indicated by the sound of past, present
how the living beings are generated, how they
and future. Also, please explain the duration
are maintained, and how they are annihilated.
and measurement of life of the different living
Tell me also of the advantages and disad-
beings known as the demigods, the human be-
vantages of discharging devotional service unto
ings, etc., in different planets of the universe
the Lord. What are the Vedic rituals and injunc-
(12).O purest of the brāhmaṇas, please also ex-
tions of the supplementary Vedic rites, and
plain the cause of the different durations of
what are the procedures of religion, economic
time, both short and long, as well as the begin-
development and sense satisfaction? (21)
ning of time, following the course of action
Please also explain how, merged in the body of
(13).Then again, kindly describe how the pro-
the Lord, living beings are created, and how the
portionate accumulation of the reactions result-
infidels appear in the world. Also please ex-
ing from the different modes of material nature
plain how the unconditioned living entities ex-
act upon the desiring living being, promoting or
ist (22).The independent Personality of God-
degrading him among the different species of
head enjoys His pastimes by His internal po-
life, beginning from the demigods down to the
tency and at the time of annihilation gives them
most insignificant creatures (14).O best of the
up to the external potency, and He remains a
brāhmaṇas, please also describe how the crea-
witness to it all (23).O great sage, representa-
tion of the globes throughout the universe, the
tive of the Lord, kindly satisfy my inquisitive-
four directions of the heavens, the sky, the plan-
ness in all that I have inquired from you and all
ets, the stars, the mountains, the rivers, the seas
that I may not have inquired from you from the
and the islands, as well as their different kinds
very beginning of my questionings. Since I am
of inhabitants, takes place (15).Also, please de-
a soul surrendered unto you, please impart full
scribe the inner and outer space of the universe
knowledge in this connection (24).O great
by specific divisions, as well as the character
sage, you are as good as Brahmā, the original
and activities of the great souls, and also the
living being. Others follow custom only, as fol-
characteristics of the different classifications of
lowed by the previous philosophical specula-
the castes and orders of social life (16).Please
tors (25). O learned brāhmaṇa, because of my
explain all the different ages in the duration of
drinking the nectar of the message of the infal-
the creation, and also the duration of such ages.
lible Personality of Godhead, which is flowing
Also tell me about the different activities of the
down from the ocean of your speeches, I do not
different incarnations of the Lord in different
feel any sort of exhaustion due to my fasting
ages (17). Please also explain what may gener-
(26).
ally be the common religious affiliations of hu-
Sūta Gosvāmī said: Thus Śukadeva
103
Gosvāmī, being invited by Mahārāja Parīkṣit to two syllables joined together. One of the sylla-
speak on topics of the Lord Śrī Kṛṣṇa with the bles was taken from the sixteenth and the other
devotees, was very much pleased (27). He be- from the twenty-first of the sparśa alphabets,
gan to reply to the inquiries of Mahārāja and both joined to become the wealth of the re-
Parīkṣit by saying that the science of the Per- nounced order of life (6).When he heard the
sonality of Godhead was spoken first by the sound, he tried to find the speaker, searching on
Lord Himself to Brahmā when he was first all sides. But when he was unable to find any-
born. Śrīmad-Bhāgavatam is the supplemen- one besides himself, he thought it wise to sit
tary Vedic literature, and it is just in pursuance down on his lotus seat firmly and give his at-
of the Vedas (28). He also prepared himself to tention to the execution of penance, as he was
reply to all that King Parīkṣit had inquired from instructed (7).Lord Brahmā underwent pen-
him. Mahārāja Parīkṣit was the best in the dyn- ances for one thousand years by the calcula-
asty of the Pāṇḍus, and thus he was able to ask tions of the demigods. He heard this transcen-
the right questions from the right person (29). dental vibration from the sky, and he accepted
it as divine. Thus he controlled his mind and
SB 2.9: Answers by Citing the Lord’s
senses, and the penances he executed were a
Version
great lesson for the living entities. Thus he is
ŚrīŚukadeva Gosvāmī said: O King, unknown as the greatest of all ascetics (8).
less one is influenced by the energy of the Su-
The Personality of Godhead, being thus very
preme Personality of Godhead, there is no
much satisfied with the penance of Lord
meaning to the relationship of the pure soul in
Brahmā, was pleased to manifest His personal
pure consciousness with the material body.
abode, Vaikuṇṭha, the supreme planet above all
That relationship is just like a dreamer’s seeing
others. This transcendental abode of the Lord is
his own body working (1).The illusioned living
adored by all self-realized persons freed from
entity appears in so many forms offered by the
all kinds of miseries and fear of illusory exist-
external energy of the Lord. While enjoying in
ence (9).In that personal abode of the Lord, the
the modes of material nature, the encaged liv-
material modes of ignorance and passion do not
ing entity misconceives, thinking in terms of
prevail, nor is there any of their influence in
“I” and “mine.” (2). As soon as the living entity
goodness. There is no predominance of the in-
becomes situated in his constitutional glory and
fluence of time, so what to speak of the illusory,
begins to enjoy the transcendence beyond time
external energy; it cannot enter that region.
and material energy, he at once gives up the two
Without discrimination, both the demigods and
misconceptions of life [I and mine] and thus be-
the demons worship the Lord as devotees
comes fully manifested as the pure self (3).O
(10).The inhabitants of the Vaikuṇṭha planets
King, the Personality of Godhead, being very
are described as having a glowing sky-bluish
much pleased with Lord Brahmā because of his
complexion. Their eyes resemble lotus flowers,
nondeceptive penance in bhakti-yoga, pre-
their dress is of yellowish color, and their bod-
sented His eternal and transcendental form be-
ily features very attractive. They are just the
fore Brahmā. And that is the objective goal for
age of growing youths, they all have four
purifying the conditioned soul(4).
hands, they are all nicely decorated with pearl
Lord Brahmā, the first spiritual master, su- necklaces with ornamental medallions, and
preme in the universe, could not trace out the they all appear to be effulgent (11).Some of
source of his lotus seat, and while thinking of them are effulgent like coral and diamonds in
creating the material world, he could not under- complexion and have garlands on their heads,
stand the proper direction for such creative blooming like lotus flowers, and some wear
work, nor could he find out the process for such earrings (12).The Vaikuṇṭha planets are also
creation (5). While thus engaged in thinking, surrounded by various airplanes, all glowing
in the water, Brahmājī heard twice from nearby and brilliantly situated. These airplanes belong
to the great mahātmās or devotees of the Lord.
104
The ladies are as beautiful as lightning because very much pleased with your long-accumulated
of their celestial complexions, and all these penance with the desire for creation. Hardly am
combined together appear just like the sky dec- I pleased with the pseudo mystics (20).I wish
orated with both clouds and lightning (13). you good luck. O Brahmā, you may ask from
Me, the giver of all benediction, all that you
The goddess of fortune in her transcendental
may desire. You may know that the ultimate
form is engaged in the loving service of the
benediction, as the result of all penances, is to
Lord’s lotus feet, and being moved by the black
see Me by realization (21).The highest perfec-
bees, followers of spring, she is not only en-
tional ingenuity is the personal perception of
gaged in variegated pleasure service to the
My abodes, and this has been possible because
Lord, along with her constant companions but
of your submissive attitude in the performance
is also engaged in singing the glories of the
of severe penance according to My order (22).
Lord’s activities (14). Lord Brahmā saw in the
O sinless Brahmā, you may know from Me that
Vaikuṇṭha planets the Personality of Godhead,
it was I who first ordered you to undergo pen-
who is the Lord of the entire devotee commu-
ance when you were perplexed in your duty.
nity, the Lord of the goddess of fortune, the
Such penance is My heart and soul, and there-
Lord of all sacrifices, and the Lord of the uni-
fore penance and I are nondifferent.I create this
verse, and who is served by the foremost servi-
cosmos by such penance, I maintain it by the
tors like Nanda, Sunanda, Prabala and Arhaṇa,
same energy, and I withdraw it all by the same
His immediate associates (15).The Personality
energy. Therefore the potency is penance only
of Godhead, seen leaning favorably towards
(23).
His loving servitors, His very sight intoxicating
and attractive, appeared to be very much satis- Lord Brahmā said: O Personality of God-
fied. He had a smiling face decorated with an head, You are situated in every living entity’s
enchanting reddish hue. He was dressed in yel- heart as the supreme director, and therefore
low robes and wore earrings and a helmet on You are aware of all endeavors by Your supe-
his head. He had four hands, and His chest was rior intelligence, without any hindrance what-
marked with the lines of the goddess of fortune soever (24).In spite of that, my Lord, I am pray-
(16).The Lord was seated on His throne and ing to You to kindly fulfill my desire. May I
was surrounded by different energies like the please be informed how, in spite of Your tran-
four, the sixteen, the five, and the six natural scendental form, You assume the mundane
opulences, along with other insignificant ener- form, although You have no such form at all
gies of the temporary character. But He was the (25). And [please inform me] how You, by
factual Supreme Lord, enjoying His own abode Your own Self, manifest different energies for
(17).Lord Brahmā, thus seeing the Personality annihilation, generation, acceptance and
of Godhead in His fullness, was overwhelmed maintenance by combination and permutation
with joy within his heart, and thus in full tran- (26).O master of all energies, please tell me
scendental love and ecstasy, his eyes filled with philosophically all about them. You play like a
tears of love. He thus bowed down before the spider that covers itself by its own energy, and
Lord. That is the way of the highest perfection Your determination is infallible (27).Please tell
for the living being [paramahaṁsa] (18). me so that I may be taught in the matter by the
instruction of the Personality of Godhead and
And seeing Brahmā present before Him, the
may thus act instrumentally to generate living
Lord accepted him as worthy to create living
entities, without being conditioned by such ac-
beings, to be controlled as He desired, and thus
tivities (28).O my Lord, the unborn, You have
being much satisfied with him, the Lord shook
shaken hands with me just as a friend does with
hands with Brahmā and, slightly smiling, ad-
a friend [as if equal in position]. I shall be en-
dressed him thus (19).The beautiful Personality
gaged in the creation of different types of living
of Godhead addressed Lord Brahmā: O
entities, and I shall be occupied in Your service.
Brahmā, impregnated with the Vedas, I am
I shall have no perturbation, but I pray that all
105
this may not give rise to pride, as if I were the ously (38). Thus once upon a time the forefa-
Supreme (29). ther of living entities and the father of religious-
ness, Lord Brahmā, situated himself in acts of
The Personality of Godhead said:
regulative principles, desiring self-interest for
Knowledge about Me as described in the scrip-
the welfare of all living entities (39).Nārada,
tures is very confidential, and it has to be real-
the most dear of the inheritor sons of Brahmā,
ized in conjunction with devotional service.
always ready to serve his father, strictly follows
The necessary paraphernalia for that process is
the instructions of his father by his mannerly
being explained by Me. You may take it up
behavior, meekness and sense control.Nārada
carefully (30). All of Me, namely My actual
very much pleased his father and desired to
eternal form and My transcendental existence,
know all about the energies of Viṣṇu, the mas-
color, qualities and activities let all be awak-
ter of all energies, for Nārada was the greatest
ened within you by factual realization, out of
of all sages and greatest of all devotees, O King
My causeless mercy (31).Brahmā, it is I, the
(40-41).The great sage Nārada also inquired in
Personality of Godhead, who was existing be-
detail from his father, Brahmā, the great-grand-
fore the creation, when there was nothing but
father of all the universe, after seeing him well
Myself. Nor was there the material nature, the
satisfied (42).Thereupon the supplementary
cause of this creation. That which you see now
Vedic literature, Śrīmad-Bhāgavatam, which
is also I, the Personality of Godhead, and after
was described by the Personality of Godhead
annihilation what remains will also be I, the
and which contains ten characteristics, was told
Personality of Godhead (32).O Brahmā, what-
with satisfaction by the father [Brahmā] to his
ever appears to be of any value, if it is without
son Nārada (43).In succession, O King, the
relation to Me, has no reality. Know it as My
great sage Nārada instructed Śrīmad-
illusory energy, that reflection which appears to
Bhāgavatam unto the unlimitedly powerful
be in darkness (33). O Brahmā, please know
Vyāsadeva, who meditated in devotional ser-
that the universal elements enter into the cos-
vice upon the Supreme Personality of Godhead,
mos and at the same time do not enter into the
the Absolute Truth, on the bank of the river Sar-
cosmos; similarly, I Myself also exist within
asvatī (44). O King, your questions as to how
everything created, and at the same time I am
the universe became manifested from the gi-
outside of everything (34). A person who is
gantic form of the Personality of Godhead, as
searching after the Supreme Absolute Truth,
well as other questions, I shall answer in detail
the Personality of Godhead, must certainly
by explanation of the four verses already men-
search for it up to this, in all circumstances, in
tioned (45).
all space and time, and both directly and indi-
rectly (35). O Brahmā, just follow this conclu- SB 2.10: Bhāgavatam Is the Answer to
sion by fixed concentration of mind, and no All Questions
pride will disturb you, neither in the partial nor
ŚrīŚukadeva Gosvāmī said: In the Śrīmad-
in the final devastation (36).
Bhāgavatam there are ten divisions of state-
Śukadeva Gosvāmī said to Mahārāja ments regarding the following: the creation of
Parīkṣit: The Supreme Personality of Godhead, the universe, subcreation, planetary systems,
Hari, after being seen in His transcendental protection by the Lord, the creative impetus,
form, instructing Brahmājī, the leader of the the change of Manus, the science of God, re-
living entities, disappeared (37).On the disap- turning home, back to Godhead, liberation, and
pearance of the Supreme Personality of God- the summum bonum (1).To isolate the tran-
head, Hari, who is the object of transcendental scendence of the summum bonum, the symp-
enjoyment for the senses of devotees, Brahmā, toms of the rest are described sometimes by Ve-
with folded hands, began to re-create the uni- dic inference, sometimes by direct explanation,
verse, full with living entities, as it was previ- and sometimes by summary explanations given
by the great sages (2).The elementary creation
106
of sixteen items of matter namely the five ele- Nara is known as nāra. And because He lies
ments [fire, water, land, air and sky], sound, down on that water, He is known as Nārāyaṇa
form, taste, smell, touch, and the eyes, ears, (11).One should definitely know that all mate-
nose, tongue, skin and mind is known as sarga, rial ingredients, activities, time and modes, and
whereas subsequent resultant interaction of the the living entities who are meant to enjoy them
modes of material nature is called visarga all, exist by His mercy only, and as soon as He
(3).The right situation for the living entities is does not care for them, everything becomes
to obey the laws of the Lord and thus be in per- nonexistent (12).The Lord, while lying on His
fect peace of mind under the protection of the bed of mystic slumber, generated the seminal
Supreme Personality of Godhead. The Manus symbol, golden in hue, through external energy
and their laws are meant to give right direction out of His desire to manifest varieties of living
in life. The impetus for activity is the desire for entities from Himself alone (13).Just hear from
fruitive work (4).The science of God describes me how the potency of His Lordship divides
the incarnations of the Personality of Godhead one into three, called the controlling entities,
and His different activities together with the ac- the controlled entities and the material bodies,
tivities of His great devotees (5).The merging in the manner mentioned above (14).
of the living entity, along with his conditional
From the sky situated within the transcen-
living tendency, with the mystic lying down of
dental body of the manifesting Mahā-Viṣṇu,
the Mahā-Viṣṇu is called the winding up of the
sense energy, mental force and bodily strength
cosmic manifestation. Liberation is the perma-
are all generated, as well as the sum total of the
nent situation of the form of the living entity
fountainhead of the total living force (15).As
after he gives up the changeable gross and sub-
the followers of a king follow their lord, simi-
tle material bodies (6).The supreme one who is
larly when the total energy is in motion, all
celebrated as the Supreme Being or the Su-
other living entities move, and when the total
preme Soul is the supreme source of the cosmic
energy stops endeavoring, all other living enti-
manifestation as well as its reservoir and wind-
ties stop sensual activities (16).The living
ing up. Thus He is the Supreme Fountainhead,
force, being agitated by the virāṭ-puruṣa, gen-
the Absolute Truth (7).The individual person
erated hunger and thirst, and when He desired
possessing different instruments of senses is
to drink and eat, the mouth opened (17).From
called the adhyātmic person, and the individual
the mouth the palate became manifested, and
controlling deity of the senses is called ad-
thereupon the tongue was also generated. After
hidaivic. The embodiment seen on the eyeballs
this all the different tastes came into existence
is called the adhibhautic person (8).All three of
so that the tongue can relish them (18). When
the above-mentioned stages of different living
the Supreme desired to speak, speeches were
entities are interdependent. In the absence of
vibrated from the mouth. Then the controlling
one, another is not understood. But the Su-
deity Fire was generated from the mouth. But
preme Being who sees every one of them as the
when He was lying in the water, all these func-
shelter of the shelter is independent of all, and
tions remained suspended (19). Thereafter,
therefore He is the supreme shelter (9).
when the supreme puruṣa desired to smell
After separating the different universes, the odors, the nostrils and respiration were gener-
gigantic universal form of the Lord [Mahā- ated, the nasal instrument and odors came into
Viṣṇu], which came out of the Causal Ocean, existence, and the controlling deity of air, car-
the place of appearance for the first puruṣa- rying smell, also became manifested (20).Thus
avatāra, entered into each of the separate uni- when everything existed in darkness, the Lord
verses, desiring to lie on the created transcen- desired to see Himself and all that was created.
dental water [Garbhodaka] (10).That Supreme Then the eyes, the illuminating god Sun, the
Person is not impersonal and therefore is dis- power of vision and the object of sight all be-
tinctively a nara, or person. Therefore the tran- came manifested (21).By development of the
scendental water created from the Supreme desire of the great sages to know, the ears, the
107
power of hearing, the controlling deity of hear- layer on the skin, the skin itself, the flesh,
ing, and the objects of hearing became mani- blood, fat, marrow and bone, are all made of
fested. The great sages desired to hear about the earth, water and fire, whereas the life breath is
Self (22).When there was a desire to perceive produced by the sky, water and air (31).The
the physical characteristics of matter, such as sense organs are attached to the modes of ma-
softness, hardness, warmth, cold, lightness and terial nature, and the modes of material nature
heaviness, the background of sensation, the are products of the false ego. The mind is sub-
skin, the skin pores, the hairs on the body and jected to all kinds of material experiences (hap-
their controlling deities (the trees) were gener- piness and distress), and the intelligence is the
ated. Within and outside the skin is a covering feature of the mind’s deliberation (32). Thus
of air through which sense perception became by all this, the external feature of the Personal-
prominent (23).Thereafter when the Supreme ity of Godhead is covered by gross forms such
Person desired to perform varieties of work, the as those of planets, which were explained to
two hands and their controlling strength, and you by me (33). Therefore beyond this [gross
Indra, the demigod in heaven, became mani- manifestation] is a transcendental manifesta-
fested, as also the acts dependent on both the tion finer than the finest form. It has no begin-
hands and the demigod (24).Thereupon, be- ning, no intermediate stage and no end; there-
cause of His desiring to control movement, His fore it is beyond the limits of expression or
legs became manifested, and from the legs the mental speculation and is distinct from the ma-
controlling deity named Viṣṇu was generated. terial conception (34).
By His personal supervision of this act, all va-
Neither of the above forms of the Lord, as
rieties of human being are busily engaged in
just described unto you from the material angle
dutiful occupational sacrifice (25).Thereupon,
of vision, is accepted by the pure devotees of
for sexual pleasure, begetting offspring and
the Lord who know Him well (35).He, the Per-
tasting heavenly nectar, the Lord developed the
sonality of Godhead, manifests Himself in a
genitals, and thus there is the genital organ and
transcendental form, being the subject of His
its controlling deity, the Prajāpati. The object
transcendental name, quality, pastimes, entou-
of sexual pleasure and the controlling deity are
rage and transcendental variegatedness. Alt-
under the control of the genitals of the Lord
hough He is unaffected by all such activities,
(26).Thereafter, when He desired to evacuate
He appears to be so engaged (36).O King, know
the refuse of eatables, the evacuating hole,
from me that all living entities are created by
anus, and the sensory organ thereof developed
the Supreme Lord according to their past deeds.
along with the controlling deity Mitra. The sen-
This includes Brahmā and his sons like Dakṣa,
sory organ and the evacuating substance are
the periodical heads like Vaivasvata Manu, the
both under the shelter of the controlling deity
demigods like Indra, Candra and Varuṇa, the
(27).Thereafter, when He desired to move from
great sages like Bhṛgu, Vyāsa and Vasiṣṭha, the
one body to another, the navel and the air of de-
inhabitants of Pitṛloka and Siddhaloka, the
parture and death were combinedly created.
Cāraṇas, Gandharvas, Vidyādharas, Asuras,
The navel is the shelter for both, namely death
Yakṣas, Kinnaras and angels, the serpentines,
and the separating force (28).When there was a
the monkey-shaped Kimpuruṣas, the human
desire to have food and drink, the abdomen and
beings, the inhabitants of Mātṛloka, the de-
the intestines and also the arteries became man-
mons, Piśācas, ghosts, spirits, lunatics and evil
ifested. The rivers and seas are the source of
spirits, the good and evil stars, the goblins, the
their sustenance and metabolism (29).When
animals in the forest, the birds, the household
there was a desire to think about the activities
animals, the reptiles, the mountains, the mov-
of His own energy, then the heart (the seat of
ing and standing living entities, the living enti-
the mind), the mind, the moon, determination
ties born from embryos, from eggs, from per-
and all desire became manifested (30).The
spiration and from seeds, and all others,
seven elements of the body, namely the thin
whether they be in the water, land or sky, in
108
happiness, in distress or in mixed happiness and Maitreya, who talked on transcendental sub-
distress. All of them, according to their past jects, and what was inquired by Vidura and re-
deeds, are created by the Supreme Lord (37- plied by Maitreya. Also please let us know the
40).According to the different modes of mate- reason for Vidura’s giving up the connection of
rial nature the mode of goodness, the mode of his family members, and why he again came
passion and the mode of darkness there are dif- home. Please also let us know the activities of
ferent living creatures, who are known as dem- Vidura while he was in the places of pilgrimage
igods, human beings and hellish living entities. (49-50).
O King, even a particular mode of nature, being
Śrī Sūta Gosvāmī explained: I shall now
mixed with the other two, is divided into three,
explain to you the very subjects explained by
and thus each kind of living creature is influ-
the great sage in answer to King Parīkṣit’s in-
enced by the other modes and acquires its hab-
quiries. Please hear them attentively (51).
its also (41).He, the Personality of Godhead, as
the maintainer of all in the universe, appears in Canto 3: The Status Quo
different incarnations after establishing the cre-
SB 3.1: Questions by Vidura
ation, and thus He reclaims all kinds of condi-
tioned souls amongst the humans, the nonhu- Śukadeva Gosvāmī said: After renouncing
mans and the demigods (42).Thereafter, at the his prosperous home and entering the forest,
end of the millennium, the Lord Himself in the King Vidura, the great devotee, asked this
form of Rudra, the destroyer, will annihilate the question of His Grace Maitreya Ṛṣi (1). What
complete creation as the wind displaces the else is there to say about the residential house
clouds (43). of the Pāṇḍavas? Śrī Kṛṣṇa, the Lord of every-
thing, acted as your minister. He used to enter
The great transcendentalists thus describe
that house as if it were His own, and He did not
the activities of the Supreme Personality of
take any care of Duryodhana’s house (2).
Godhead, but the pure devotees deserve to see
more glorious things in transcendence, beyond The King askedŚukadeva Gosvāmī: Where
these features (44).There is no direct engineer- and when did the meeting and discussion take
ing by the Lord for the creation and destruction place between Saint Vidura and His Grace
of the material world. What is described in the Maitreya Muni? Kindly oblige, my lord, and
Vedas about His direct interference is simply to describe this to us (3). Saint Vidura was a great
counteract the idea that material nature is the and pure devotee of the Lord, and therefore his
creator (45). This process of creation and anni- questions to His Grace Ṛṣi Maitreya must have
hilation described in summary herein is the reg- been very purposeful, on the highest level, and
ulative principle during the duration of approved by learned circles (4).
Brahmā’s one day. It is also the regulative prin- Śrī Suta Gosvāmī said: The great sage
ciple in the creation of mahat, in which the ma- Śukadeva Gosvāmī was highly experienced
terial nature is dispersed (46).O King, I shall in and was pleased with the King. Thus being
due course explain the measurement of time in questioned by the King, he said to him, “Please
its gross and subtle features with the specific hear the topics attentively.” (5)
symptoms of each, but for the present let me
explain unto you the Pādma-kalpa (47).Śau- ŚrīŚukadeva Gosvāmī said: King
naka Ṛṣi, after hearing all about the creation, Dhṛtarāṣṭra became blind under the influence of
inquired from Sūta Gosvāmī about Vidura, for impious desires to nourish his dishonest sons,
Sūta Gosvāmī had previously informed him and thus he set fire to the lacquer house to burn
how Vidura left home, leaving aside all his rel- his fatherless nephews, the Pāṇḍavas (6). The
atives, who were very difficult to leave (48). King did not forbid his son Duḥśāsana’s abom-
inable action of grabbing the hair of Draupadī,
Śaunaka Ṛṣi said: Let us know, please, the wife of the godly King Yudhiṣṭhira, even
what topics were discussed between Vidura and though her tears washed the red dust on her
109
breast (7).Yudhiṣṭhira, who was born without uncle Śakuni (14). Who asked him to come
any enemy, was unfairly defeated in gambling. here, this son of a kept mistress? He is so
But because he had taken the vow of truthful- crooked that he spies in the interest of the en-
ness, he went off to the forest. When he came emy against those on whose support he has
back in due course and begged the return of his grown up. Toss him out of the palace immedi-
rightful share of the kingdom, he was refused ately and leave him with only his breath
by Dhṛtarāṣṭra, who was overwhelmed by illu- (15).Thus being pierced by arrows through his
sion (8).Lord Kṛṣṇa was sent by Arjuna into the ears and afflicted to the core of his heart,
assembly as the spiritual master of the whole Vidura placed his bow on the door and quit his
world, and although His words were heard by brother’s palace. He was not sorry, for he con-
some [like Bhīṣma] as pure nectar, it was not so sidered the acts of the external energy to be su-
for the others, who were completely bereft of preme (16).By his piety, Vidura achieved the
the last farthing of past pious works. The King advantages of the pious Kauravas. After leav-
[Dhṛtarāṣṭra or Duryodhana] did not take the ing Hastināpura, he took shelter of many places
words of Lord Kṛṣṇa very seriously (9).When of pilgrimages, which are the Lord’s lotus feet.
Vidura was invited by his elder brother With a desire to gain a high order of pious life,
[Dhṛtarāṣṭra] for consultation, he entered the he traveled to holy places where thousands of
house and gave instructions which were exactly transcendental forms of the Lord are situated
to the point. His advice is well known, and in- (17).He began to travel alone, thinking only of
structions by Vidura are approved by expert Kṛṣṇa, through various holy places like
ministers of state (10). Ayodhyā, Dvārakā and Mathurā. He traveled
where the grove, hill, orchard, river and lake
[Vidura said:] You must now return the le-
are all pure and sinless and where the forms of
gitimate share to Yudhiṣṭhira, who has no ene-
the Unlimited decorate the temples. Thus he
mies and who has been forbearing through un-
performed the pilgrim’s progress (18).While so
told sufferings due to your offenses. He is wait-
traversing the earth, he simply performed du-
ing with his younger brothers, among whom is
ties to please the Supreme Lord Hari. His occu-
the revengeful Bhīma, breathing heavily like a
pation was pure and independent. He was con-
snake. Surely you are afraid of him (11).Lord
stantly sanctified by taking his bath in holy
Kṛṣṇa, the Personality of Godhead, has ac-
places, although he was in the dress of a men-
cepted the sons of Pṛthā as His kinsmen, and all
dicant and had no hair dressing nor a bed on
the kings of the world are with Lord Śrī Kṛṣṇa.
which to lie. Thus he was always unseen by his
He is present in His home with all His family
various relatives (19).
members, the kings and princes of the Yadu
dynasty, who have conquered an unlimited Thus, when he was in the land of
number of rulers, and He is their Lord (12).You Bhāratavarṣa traveling to all the places of pil-
are maintaining offense personified, grimage, he visited Prabhāsakṣetra. At that
Duryodhana, as your infallible son, but he is en- time Mahārāja Yudhiṣṭhira was the emperor
vious of Lord Kṛṣṇa. And because you are thus and held the world under one military strength
maintaining a nondevotee of Kṛṣṇa, you are de- and one flag (20). At the place of pilgrimage at
void of all auspicious qualities. Relieve your- Prabhāsa, it came to his knowledge that all his
self of this ill fortune as soon as possible and do relatives had died due to violent passion, just as
good to the whole family! (13) an entire forest burns due to fire produced by
the friction of bamboos. After this he proceeded
While speaking thus, Vidura, whose per-
west, where the river Sarasvatī flows (21). On
sonal character was esteemed by respectable
the bank of the river Sarasvatī there were
persons, was insulted by Duryodhana, who was
eleven places of pilgrimage, namely (1) Trita,
swollen with anger and whose lips were trem-
(2) Uśanā, (3) Manu, (4) Pṛthu, (5) Agni, (6)
bling. Duryodhana was in company with
Asita, (7) Vāyu, (8) Sudāsa, (9) Go, (10) Guha
Karṇa, his younger brothers and his maternal
and (11) Śrāddhadeva. Vidura visited all of
110
them and duly performed rituals (22). There difficult to reach even for great renouncers
were also many other temples of various forms (31).Please tell me whether Akrūra, the son of
of the Supreme Personality of Godhead Viṣṇu, Śvaphalka, is doing well. He is a faultless soul
established by great sages and demigods. These surrendered unto the Personality of Godhead.
temples were marked with the chief emblems He once lost his mental equilibrium due to his
of the Lord, and they reminded one always of ecstasy of transcendental love and fell down on
the original Personality of Godhead, Lord the dust of a road which was marked with the
Kṛṣṇa (23). Thereafter he passed through very footprints of Lord Kṛṣṇa (32). As the Vedas are
wealthy provinces like Surat, Sauvīra and Mat- the reservoir of sacrificial purposes, so the
sya and through western India, known as Ku- daughter of King Devaka-bhoja conceived the
rujāṅgala. At last he reached the bank of the Supreme Personality of Godhead in her womb,
Yamunā, where he happened to meet Uddhava, as did the mother of the demigods. Is she
the great devotee of Lord Kṛṣṇa (24). Then, due [Devakī] doing well? (33)May I inquire
to his great love and feeling, Vidura embraced whether Aniruddha is doing well? He is the ful-
him [Uddhava], who was a constant companion filler of all the desires of the pure devotees and
of Lord Kṛṣṇa and formerly a great student of has been considered from yore to be the cause
Bṛhaspati’s. Vidura then asked him for news of of the Ṛg Veda, the creator of the mind and the
the family of Lord Kṛṣṇa, the Personality of fourth plenary expansion of Viṣṇu (34). O so-
Godhead (25). ber one, others, such as Hṛdīka, Cārudeṣṇa,
Gada and the son of Satyabhāmā, who accept
[Please tell me] whether the original Person-
Lord Śrī Kṛṣṇa as the soul of the self and thus
alities of Godhead, who incarnated Themselves
follow His path without deviation are they
at the request of Brahmā [who is born out of the
well? (35)
lotus flower from the Lord] and who have in-
creased the prosperity of the world by elevating Also let me inquire whether Mahārāja
everyone, are doing well in the house of Yudhiṣṭhira is now maintaining the kingdom
Śūrasena (26). [Please tell me] whether the best according to religious principles and with re-
friend of the Kurus, our brother-in-law spect for the path of religion. Formerly
Vasudeva, is doing well. He is very munificent. Duryodhana was burning with envy because
He is like a father to his sisters, and he is always Yudhiṣṭhira was being protected by the arms of
pleasing to his wives (27). O Uddhava, please Kṛṣṇa and Arjuna as if they were his own arms
tell me, How is Pradyumna, the commander in (36). [Please tell me] whether the unconquera-
chief of the Yadus, who was Cupid in a former ble Bhīma, who is like a cobra, has released his
life? Rukmiṇī bore him as her son from Lord long-cherished anger upon the sinners? The
Kṛṣṇa, by the grace of brāhmaṇas whom she field of battle could not tolerate even the won-
pleased (28). O my friend, [tell me] whether derful playing of his club when he stepped on
Ugrasena, the King of the Sātvatas, Vṛṣṇis, the path (37). [Please tell me] whether Arjuna,
Bhojas and Dāśārhas, is now doing well. He whose bow bears the name Gāṇḍīva and who is
went far away from his kingdom, leaving aside always famous amongst the chariot warriors for
all hopes of his royal throne, but Lord Kṛṣṇa vanquishing his enemies, is doing well. He
again installed him (29). O gentle one, does once satisfied Lord Śiva by covering him with
Sāmba fare well? He exactly resembles the son arrows when Śiva came as an unidentified false
of the Personality of Godhead. In a previous hunter (38). Are the twin brothers who are pro-
birth he was born as Kārttikeya in the womb of tected by their brothers doing well? Just as the
the wife of Lord Śiva, and now he has been eye is always protected by the eyelid, they are
born in the womb of Jāmbavatī, the most en- protected by the sons of Pṛthā, who snatched
riched wife of Kṛṣṇa (30). O Uddhava, does back their rightful kingdom from the hands of
Yuyudhāna fare well? He learned the intrica- their enemy Duryodhana, just as Garuḍa
cies of the military art from Arjuna and attained snatched nectar from the mouth of Indra, the
the transcendental destination which is very thunderbolt carrier (39). O my lord, is Pṛthā
111
still living? She lived only for the sake of her he was called by his mother for morning break-
fatherless children; otherwise it was impossible fast, he did not wish to have it (2). Uddhava
for her to live without King Pāṇḍu, who was the thus served the Lord continually from child-
greatest commander and who alone conquered hood, and in his old age that attitude of service
the four directions simply with the help of a never slackened. As soon as he was asked about
second bow (40). O gentle one, I simply lament the message of the Lord, he at once remem-
for him [Dhṛtarāṣṭra] who rebelled against his bered all about Him (3). For a moment he re-
brother after death. By him I was driven out of mained dead silent, and his body did not move.
my own house, although I am his sincere well- He became absorbed in the nectar of remem-
wisher, because he accepted the line of action bering the Lord’s lotus feet in devotional ec-
adopted by his own sons (41). I am not aston- stasy, and he appeared to be going increasingly
ished at this, having traveled over the world deeper into that ecstasy (4).It was so observed
without being seen by others. The activities of by Vidura that Uddhava had all the transcen-
the Personality of Godhead, which are like dental bodily changes due to total ecstasy, and
those of a man in this mortal world, are bewil- he was trying to wipe away tears of separation
dering to others, but I know of His greatness by from his eyes. Thus Vidura could understand
His grace, and thus I am happy in all respects that Uddhava had completely assimilated ex-
(42). Despite His being the Lord and being al- tensive love for the Lord (5).The great devotee
ways willing to relieve the distress of sufferers, Uddhava soon came back from the abode of the
He [Kṛṣṇa] refrained from killing the Kurus, Lord to the human plane, and wiping his eyes,
although they committed all sorts of sins and he awakened his reminiscence of the past and
although He saw other kings constantly agitat- spoke to Vidura in a pleasing mood (6).
ing the earth by their strong military move-
Śrī Uddhava said: My dear Vidura, the sun
ments carried out under the dictation of three
of the world, Lord Kṛṣṇa, has set, and our house
kinds of false pride (43).The appearance of the
has now been swallowed by the great snake of
Lord is manifested for the annihilation of the
time. What can I say to you about our welfare?
upstarts. His activities are transcendental and
(7) This universe with all its planets is most un-
are enacted for the understanding of all persons.
fortunate. And even more unfortunate are the
Otherwise, since the Lord is transcendental to
members of the Yadu dynasty because they
all material modes, what purpose could He
could not identify Lord Hari as the Personality
serve by coming to earth? (44) O my friend,
of Godhead, any more than the fish could iden-
please, therefore, chant the glories of the Lord,
tify the moon (8). The Yadus were all experi-
who is meant to be glorified in the places of pil-
enced devotees, learned and expert in psychic
grimage. He is unborn, and yet He appears by
study. Over and above this, they were always
His causeless mercy upon the surrendered rul-
with the Lord in all kinds of relaxations, and
ers of all parts of the universe. Only for their
still they were only able to know Him as the one
interest did He appear in the family of His un-
Supreme who dwells everywhere (9). Under no
alloyed devotees the Yadus (45).
circumstances can the words of persons bewil-
SB 3.2: Remembrance of Lord Kṛṣṇa dered by the illusory energy of the Lord deviate
the intelligence of those who are completely
ŚrīŚukadeva Gosvāmī said: When the
surrendered souls (10).Lord Śrī Kṛṣṇa, who
great devotee Uddhava was asked by Vidura to
manifested His eternal form before the vision
speak on the messages of the dearest [Lord
of all on the earth, performed His disappear-
Kṛṣṇa], Uddhava was unable to answer imme-
ance by removing His form from the sight of
diately due to excessive anxiety at the remem-
those who were unable to see Him [as He is]
brance of the Lord (1).He was one who even in
due to not executing required penance (11).The
his childhood, at the age of five years, was so
Lord appeared in the mortal world by His inter-
absorbed in the service of Lord Kṛṣṇa that when
nal potency, yoga-māyā. He came in His eter-
112
nal form, which is just suitable for His pas- their various practices. Who can tolerate sepa-
times. These pastimes were wonderful for eve- ration from Him? (19) Certainly others who
ryone, even for those proud of their own opu- were fighters on the Battlefield of Kurukṣetra
lence, including the Lord Himself in His form were purified by the onslaught of Arjuna’s ar-
as the Lord of Vaikuṇṭha. Thus His [Śrī rows, and while seeing the lotuslike face of
Kṛṣṇa’s] transcendental body is the ornament Kṛṣṇa, so pleasing to the eyes, they achieved
of all ornaments (12). the abode of the Lord (20). Lord Śrī Kṛṣṇa is
the Lord of all kinds of threes and is inde-
All the demigods from the upper, lower and
pendently supreme by achievement of all kinds
middle universal planetary systems assembled
of fortune. He is worshiped by the eternal main-
at the altar of the rājasūya sacrifice performed
tainers of the creation, who offer Him the para-
by Mahārāja Yudhiṣṭhira. After seeing the
phernalia of worship by touching their millions
beautiful bodily features of Lord Kṛṣṇa, they all
of helmets to His feet (21).Therefore, O Vidura,
contemplated that He was the ultimate dexter-
does it not pain us, His servitors, when we re-
ous creation of Brahmā, the creator of human
member that He [Lord Kṛṣṇa] used to stand be-
beings(13).The damsels of Vraja, after pas-
fore King Ugrasena, who was sitting on the
times of laughter, humor and exchanges of
royal throne, and used to submit explanations
glances, were anguished when Kṛṣṇa left them.
before him, saying, “O My lord, please let it be
They used to follow Him with their eyes, and
known to you”? (22) Alas, how shall I take
thus they sat down with stunned intelligence
shelter of one more merciful than He who
and could not finish their household duties
granted the position of mother to a she-demon
(14).The Personality of Godhead, the all-com-
[Pūtanā] although she was unfaithful and she
passionate controller of both the spiritual and
prepared deadly poison to be sucked from her
material creations, is unborn, but when there is
breast? (23) I consider the demons, who are in-
friction between His peaceful devotees and per-
imical toward the Lord, to be more than the
sons who are in the material modes of nature,
devotees because while fighting with the Lord,
He takes birth just like fire, accompanied by the
absorbed in thoughts of enmity, they are able to
mahat-tattva (15). When I think of Lord Kṛṣṇa
see the Lord carried on the shoulder of Garuḍa,
how He was born in the prison house of
the son of Tārkṣya [Kaśyapa], and carrying the
Vasudeva although He is unborn, how He went
wheel weapon in His hand (24).
away from His father’s protection to Vraja and
lived there incognito out of fear of the enemy, The Personality of Godhead, Lord Śrī
and how, although unlimitedly powerful, He Kṛṣṇa, being prayed to by Brahmā to bring wel-
fled from Mathurā in fear all these bewildering fare to the earth, was begotten by Vasudeva in
incidents give me distress (16). Lord Kṛṣṇa the womb of his wife Devakī in the prison of
begged pardon from His parents for Their the King of Bhoja (25). Thereafter, His father,
[Kṛṣṇa and Balarāma’s] inability to serve their being afraid of Kaṁsa, brought Him to the cow
feet, due to being away from home because of pastures of Mahārāja Nanda, and there He lived
great fear of Kaṁsa. He said, “O mother, O fa- for eleven years like a covered flame with His
ther, please excuse Us for this inability.” All elder brother, Baladeva (26). In His childhood,
this behavior of the Lord gives me pain at heart the Almighty Lord was surrounded by cowherd
(17). Who, after smelling the dust of His lotus boys and calves, and thus He traveled on the
feet even once, could ever forget it? Simply by shore of the Yamunā river, through gardens
expanding the leaves of His eyebrows, Kṛṣṇa densely covered with trees and filled with vi-
has given the deathblow to those who were bur- brations of chirping birds (27).When the Lord
dening the earth (18). You have personally seen displayed His activities just suitable for child-
how the King of Cedi [Śiśupāla] achieved suc- hood, He was visible only to the residents of
cess in yoga practice, although he hated Lord Vṛndāvana. Sometimes He would cry and
Kṛṣṇa. Even the actual yogīs aspire after such sometimes laugh, just like a child, and while so
success with great interest by performance of doing He would appear like a lion cub
113
(28).While herding the very beautiful bulls, the princes and kings assembled to marry her. But
Lord, who was the reservoir of all opulence and Lord Kṛṣṇa, stepping over the other hopeful
fortune, used to blow His flute, and thus He en- candidates, carried her away as His own share,
livened His faithful followers, the cowherd as Garuḍa carried away nectar (3).By subduing
boys (29).The great wizards who were able to seven bulls whose noses were not pierced, the
assume any form were engaged by the King of Lord achieved the hand of Princess Nāgnijitī in
Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course the open competition to select her bridegroom.
of His pastimes the Lord killed them as easily Although the Lord was victorious, His compet-
as a child breaks dolls (30).The inhabitants of itors asked the hand of the princess, and thus
Vṛndāvana were perplexed by great difficulties there was a fight. Well equipped with weapons,
because a certain portion of the Yamunā was the Lord killed or wounded all of them, but He
poisoned by the chief of the reptiles [Kāliya]. Himself was not hurt (4). Just to please His dear
The Lord chastised the snake-king within the wife, the Lord brought back the pārijāta tree
water and drove him away, and after coming from heaven, just as an ordinary husband would
out of the river, He caused the cows to drink the do. But Indra, the King of heaven, induced by
water and proved that the water was again in its his wives (henpecked as he was), ran after the
natural state (31). The Supreme Lord, Kṛṣṇa, Lord with full force to fight Him (5). Na-
desired to utilize the opulent financial strength rakāsura, the son of Dharitrī, the earth, tried to
of Mahārāja Nanda for worship of the cows, grasp the whole sky, and for this he was killed
and also He wanted to give a lesson to Indra, by the Lord in a fight. His mother then prayed
the King of heaven. Thus He advised His father to the Lord. This led to the return of the king-
to perform worship of go, or the pasturing land dom to the son of Narakāsura, and thus the Lord
and the cows, with the help of learned entered the house of the demon (6).There in the
brāhmaṇas (32).O sober Vidura, King Indra, house of the demon, all the princesses kid-
his honor having been insulted, poured water napped by Narakāsura at once became alert
incessantly on Vṛndāvana, and thus the inhab- upon seeing the Lord, the friend of the dis-
itants of Vraja, the land of cows, were greatly tressed. They looked upon Him with eagerness,
distressed. But the compassionate Lord Kṛṣṇa joy and shyness and offered to be His wives (7).
saved them from danger with His pastime um-
All those princesses were lodged in different
brella, the Govardhana Hill (33). In the third
apartments, and the Lord simultaneously as-
season of the year, the Lord enjoyed as the cen-
sumed different bodily expansions exactly
tral beauty of the assembly of women by at-
matching each and every princess. He accepted
tracting them with His pleasing songs in an au-
their hands in perfect rituals by His internal po-
tumn night brightened by moonshine (34).
tency (8). Just to expand Himself according to
SB 3.3: The Lord’s Pastimes Out of His transcendental features, the Lord begot in
Vṛndāvana each and every one of them ten offspring with
exactly His own qualities (9). Kālayavana, the
Śrī Uddhava said: Thereafter Lord Kṛṣṇa
King of Magadha and Sālva attacked the city of
went to Mathurā City with Śrī Baladeva, and to
Mathurā, but when the city was encircled by
please Their parents They dragged Kaṁsa, the
their soldiers, the Lord refrained from killing
leader of public enemies, down from his throne
them personally, just to show the power of His
and killed him, pulling him along the ground
own men (10).Of kings like Śambara, Dvivida,
with great strength (1). The Lord learned all the
Bāṇa, Mura, Balvala and many other demons,
Vedas with their different branches simply by
such as Dantavakra, some He killed Himself,
hearing them once from His teacher, Sāndīpani
and some He caused to be killed by others [Śrī
Muni, whom He rewarded by bringing back his
Baladeva, etc.] (11). Then, O Vidura, the Lord
dead son from the region of Yamaloka (2). At-
caused all the kings, both the enemies and those
tracted by the beauty and fortune of Rukmiṇī,
on the side of your fighting nephews, to be
the daughter of King Bhīṣmaka, many great
killed in the Battle of Kurukṣetra. All those
114
kings were so great and strong that the earth women (21).The Lord was thus engaged in
seemed to shake as they traversed the warfield household life for many, many years, but at last
(12).Duryodhana was bereft of his fortune and His detachment from ephemeral sex life was
duration of life because of the intricacy of ill fully manifested (22). Every living entity is
advice given by Karṇa, Duḥśāsana and Sau- controlled by a supernatural force, and thus his
bala. When he lay on the ground with his fol- sense enjoyment is also under the control of
lowers, his thighs broken although he was pow- that supernatural force. No one, therefore, can
erful, the Lord was not happy to see the scene put his faith in Lord Kṛṣṇa’s transcendental
(13). [After the end of the Battle of Kurukṣetra, sense activities but one who has become a dev-
the Lord said:] The abatement of the earth’s otee of the Lord by rendering devotional ser-
great burden, eighteen akṣauhiṇīs, has now vice (23).
been effected with the help of Droṇa, Bhīṣma,
Once upon a time, great sages were made
Arjuna and Bhīma. But what is this? There is
angry by the sporting activities of the princely
still the great strength of the Yadu dynasty,
descendants of the Yadu and Bhoja dynasties,
born of Myself, which may be a more unbeara-
and thus, as desired by the Lord, the sages
ble burden (14). When they quarrel among
cursed them (24).A few months passed, and
themselves, influenced by intoxication, with
then, bewildered by Kṛṣṇa, all the descendants
their eyes red like copper because of drinking
of Vṛṣṇi, Bhoja and Andhaka who were incar-
[madhu], then only will they disappear; other-
nations of demigods went to Prabhāsa, while
wise, it will not be possible. On My disappear-
those who were eternal devotees of the Lord did
ance, this incident will take place (15).
not leave but remained in Dvārakā (25). After
Lord Śrī Kṛṣṇa, thus thinking to Himself, es- arriving there, all of them took bath, and with
tablished Mahārāja Yudhiṣṭhira in the position the water of this place of pilgrimage they of-
of supreme control of the world in order to fered their respects to the forefathers, demigods
show the ideal of administration on the path of and great sages and thus satisfied them. They
piety (16).The embryo of Pūru’s descendant gave cows to the brāhmaṇas in royal charity
begotten by the great hero Abhimanyu in the (26).The brāhmaṇas were not only given well-
womb of Uttarā, his wife, was burnt by the fed cows in charity, but also gold, gold coins,
weapon of the son of Droṇa, but later he was bedding, clothing, animal-skin seats, blankets,
again protected by the Lord (17). The Supreme horses, elephants, girls and sufficient land for
Lord induced the son of Dharma to perform maintenance (27).Thereafter they offered the
three horse sacrifices, and Mahārāja brāhmaṇas highly delicious foodstuffs first of-
Yudhiṣṭhira, constantly following Kṛṣṇa, the fered to the Personality of Godhead and offered
Personality of Godhead, protected and enjoyed their respectful obeisances by touching their
the earth, assisted by his younger brothers (18). heads to the ground. They lived perfectly by
Simultaneously, the Personality of Godhead protecting the cows and the brāhmaṇas (28).
enjoyed life in the city of Dvārakā, strictly in
SB 3.4: Vidura Approaches Maitreya
conformity with the Vedic customs of society.
He was situated in detachment and knowledge, Thereafter, all of them [the descendants of
as enunciated by the Sāṅkhya system of philos- Vṛṣṇi and Bhoja], being permitted by the
ophy (19). He was there in His transcendental brāhmaṇas, partook of the remnants of prasāda
body, the residence of the goddess of fortune, and also drank liquor made of rice. By drinking
with His usual gentle and sweetly smiling face, they all became delirious, and, bereft of
His nectarean words and His flawless character knowledge, they touched the cores of each
(20). The Lord enjoyed His pastimes, both in other’s hearts with harsh words (1). As by the
this world and in other worlds [higher planets], friction of bamboos destruction takes place, so
specifically in the association of the Yadu dyn- also, at sunset, by the interaction of the faults
asty. At leisure hours offered by night, He en- of intoxication, all their minds became unbal-
joyed the friendship of conjugal love with
115
anced, and destruction took place (2). The Per- ultimate favor. Now you can go to My tran-
sonality of Godhead, Lord Śrī Kṛṣṇa, after fore- scendental abode, Vaikuṇṭha, by leaving this
seeing the end [of His family] by His internal universe of conditioned living entities. Your
potency, went to the bank of the river Sarasvatī, visit to Me in this lonely place because of your
sipped water, and sat down underneath a tree pure and unflinching devotional service is a
(3).The Lord is the vanquisher of the distresses great boon for you (12). O Uddhava, in the lo-
of one who is surrendered unto Him. Thus He tus millennium in the days of yore, at the be-
who desired to destroy His family told me pre- ginning of the creation, I spoke unto Brahmā,
viously to go to Badarikāśrama (4). Yet in spite who is situated on the lotus that grows out of
of my knowing His desire [to destroy the dyn- My navel, about My transcendental glories,
asty], O Arindama [Vidura], I followed Him which the great sages describe as Śrīmad-
because it was impossible for me to bear sepa- Bhāgavatam (13).
ration from the lotus feet of the master (5). Thus
Uddhava said: O Vidura, when I was thus
following, I saw my patron and master [Lord
favored at every moment by the Supreme Per-
Śrī Kṛṣṇa] sitting alone and deeply thinking,
sonality of Godhead and addressed by Him
taking shelter on the bank of the river Sarasvatī
with great affection, my words failed in tears,
although He is the shelter of the goddess of for-
and the hairs on my body erupted. After smear-
tune (6).The Lord’s body is blackish, but is
ing my tears, I, with folded hands, spoke like
eternal, full of bliss and knowledge, and very,
this (14). O my Lord, devotees who engage in
very beautiful. His eyes are always peaceful,
the transcendental loving service of Your lotus
and they are reddish like the rising morning
feet have no difficulty in achieving anything
sun. I could immediately recognize Him as the
within the realm of the four principles of relig-
Supreme Personality of Godhead by His four
iosity, economic development, sense gratifica-
hands, different symbolic representations, and
tion and liberation. But, O great one, as far as I
yellow silk garments (7).The Lord was sitting,
am concerned, I have preferred only to engage
taking rest against a young banyan tree, with
in the loving service of Your lotus feet (15). My
His right lotus foot on His left thigh, and alt-
Lord, even the learned sages become disturbed
hough He had left all household comforts, He
in their intelligence when they see that Your
looked quite cheerful in that posture (8).At that
Greatness engages in fruitive work although
time, after traveling in many parts of the world,
You are free from all desires, that You take
Maitreya, a great devotee of the Lord and a
birth although You are unborn, that You flee
friend and well-wisher of the great sage Kṛṣṇa-
out of fear of the enemy and take shelter in a
dvaipāyana Vyāsa, reached that spot out of his
fort although You are the controller of invinci-
own perfect accord (9). Maitreya Muni was
ble time, and that You enjoy householder life
greatly attached to Him [the Lord], and he was
surrounded by many women although You en-
listening in a pleasing attitude, with his shoul-
joy in Your Self (16). O my Lord, Your eternal
der lowered. With a smile and a particular
Self is never divided by the influence of time,
glance upon me, having allowed me to rest, the
and there is no limitation to Your perfect
Lord spoke as follows (10).
knowledge. Thus You were sufficiently able to
O Vasu, I know from within your mind what consult with Yourself, yet You called upon me
you desired in the days of yore when the Vasus for consultation, as if bewildered, although
and other demigods responsible for expanding You are never bewildered. And this act of
the universal affairs performed sacrifices. You Yours bewilders me (17). My Lord, kindly ex-
particularly desired to achieve My association. plain to us, if You think us competent to receive
This is very difficult for others to obtain, but I it, that transcendental knowledge which gives
award it unto you (11). O honest one, your pre- enlightenment about Yourself and which You
sent life is the last and the supermost because explained before to Brahmājī (18).
in this term of life you have been awarded My
When I thus expressed my heartfelt desires
116
unto the Supreme Personality of Godhead, the the Vṛṣṇi and Bhoja dynasties, who were the
lotus-eyed Lord instructed me about His tran- best of the great commanders, why did Ud-
scendental situation (19). I have studied the dhava alone remain? (28)
path of understanding self-knowledge from my
Śukadeva Gosvāmī replied: My dear King,
spiritual master, the Personality of Godhead,
the cursing of the brāhmaṇas was only a plea,
and thus after circumambulating Him I have
but the actual fact was the supreme desire of the
come to this place, very much aggrieved due to
Lord. He wanted to disappear from the face of
separation (20).My dear Vidura, now I am mad
the earth after dispatching His excessively nu-
for want of the pleasure of seeing Him, and just
merous family members. He thought to Him-
to mitigate this I am now proceeding to Bada-
self as follows (29). Now I shall leave the vi-
rikāśrama in the Himālayas for association, as I
sion of this mundane world, and I see that Ud-
have been instructed by Him (21). There in Ba-
dhava, the foremost of My devotees, is the only
darikāśrama the Personality of Godhead, in His
one who can be directly entrusted with
incarnation as the sages Nara and Nārāyaṇa,
knowledge about Me (30).Uddhava is not infe-
has been undergoing great penance since time
rior to Me in any way because he is never af-
immemorial for the welfare of all amiable liv-
fected by the modes of material nature. There-
ing entities (22).
fore he may remain in this world in order to dis-
ŚrīŚukadeva Gosvāmī said: After hearing seminate specific knowledge of the Personality
from Uddhava all about the annihilation of his of Godhead (31).Śukadeva Gosvāmī informed
friends and relatives, the learned Vidura paci- the King that Uddhava, being thus instructed by
fied his overwhelming bereavement by dint of the Supreme Personality of Godhead, who is
his transcendental knowledge (23). While Ud- the source of all Vedic knowledge and the spir-
dhava, the chief and most confidential amongst itual master of the three worlds, reached the pil-
the devotees of the Lord, was going away, grimage site of Badarikāśrama and engaged
Vidura, in affection and confidence, questioned himself there in trance to satisfy the Lord (32).
him (24). Vidura also heard from Uddhava about the ap-
pearance and disappearance of Lord Kṛṣṇa, the
Vidura said: O Uddhava, because the serv-
Supersoul, in the mortal world, which is a sub-
ants of Viṣṇu, the Lord, wander in the interest
ject matter sought after with great perseverance
of serving others, it is quite fit that you kindly
by the great sages (33). The Lord’s glorious
describe the self-knowledge with which you
acts and His acceptance of various transcenden-
have been enlightened by the Lord Himself
tal forms for the performance of extraordinary
(25).
pastimes in the mortal world are very difficult
Śrī Uddhava said: You may take lessons for anyone other than His devotees to under-
from the great learned sage Maitreya, who is stand, and for the beasts they are simply a men-
nearby and who is worshipable for reception of tal disturbance (34).Understanding that he was
transcendental knowledge. He was directly in- remembered by Lord Kṛṣṇa [while quitting this
structed by the Personality of Godhead while world], Vidura began to cry loudly, over-
He was about to quit this mortal world (26). whelmed by the ecstasy of love (35). After
passing a few days on the bank of the river Ya-
Śukadeva Gosvāmī said: O King, after thus
munā, Vidura, the self-realized soul, reached
discussing with Vidura the transcendental
the bank of the Ganges, where the great sage
name, fame, qualities, etc., on the bank of the
Maitreya was situated (36).
Yamunā, Uddhava was overwhelmed with
great affliction. He passed the night as if it were SB 3.5: Vidura’s Talks with Maitreya
a moment, and thereafter he went away (27).
Śukadeva Gosvāmī said: Vidura, the best
The King inquired: At the end of the pas- amongst the Kuru dynasty, who was perfect in
times of the Lord of the three worlds, Śrī Kṛṣṇa, devotional service to the Lord, thus reached the
and after the disappearance of the members of source of the celestial Ganges river [Hardwar],
117
where Maitreya, the great, fathomless learned different kings and rulers (8).O chief amongst
sage of the world, was seated. Vidura, who was the brāhmaṇas, please also describe how
perfect in gentleness and satisfied in transcend- Nārāyaṇa, the creator of the universe and the
ence, inquired from him (1). self-sufficient Lord, has differently created the
natures, activities, forms, features and names of
Vidura said: O great sage, everyone in this
the different living creatures (9).O my lord, I
world engages in fruitive activities to attain
have repeatedly heard about these higher and
happiness, but one finds neither satiation nor
lower statuses of human society from the
the mitigation of distress. On the contrary, one
mouth of Vyāsadeva, and I am quite satiated
is only aggravated by such activities. Please,
with all these lesser subject matters and their
therefore, give us directions on how one should
happiness. They have not satisfied me with the
live for real happiness (2). O my lord, great
nectar of topics about Kṛṣṇa (10). Who in hu-
philanthropic souls travel on the earth on behalf
man society can be satisfied without hearing
of the Supreme Personality of Godhead to show
sufficient talk of the Lord, whose lotus feet are
compassion to the fallen souls who are averse
the sum total of all places of pilgrimage and
to the sense of subordination to the Lord
who is worshiped by great sages and devotees?
(3).Therefore, O great sage, please give me in-
Such topics can cut off one’s bondage to family
struction on the transcendental devotional ser-
affection simply by entering the holes of one’s
vice of the Lord, so that He who is situated in
ears (11). Your friend the great sage Kṛṣṇa-
the heart of everyone can be pleased to impart,
dvaipāyana Vyāsa has already described the
from within, knowledge of the Absolute Truth
transcendental qualities of the Lord in his great
in terms of the ancient Vedic principles deliv-
work the Mahābhārata. But the whole idea is to
ered only to those who are purified by the pro-
draw the attention of the mass of people to
cess of devotional service (4).O great sage,
kṛṣṇa-kathā [Bhagavad-gītā] through their
kindly narrate how the Supreme Personality of
strong affinity for hearing mundane topics
Godhead, who is the independent, desireless
(12).For one who is anxious to engage con-
Lord of the three worlds and the controller of
stantly in hearing such topics, kṛṣṇa-kathā
all energies, accepts incarnations and creates
gradually increases his indifference towards all
the cosmic manifestation with perfectly ar-
other things. Such constant remembrance of the
ranged regulative principles for its maintenance
lotus feet of Lord Kṛṣṇa by the devotee who has
(5).He lies down on His own heart spread in the
achieved transcendental bliss vanquishes all his
form of the sky, and thus placing the whole cre-
miseries without delay (13).O sage, persons
ation in that space, He expands Himself into
who because of their sinful activities are averse
many living entities, which are manifested as
to the topics of Transcendence and thus igno-
different species of life. He does not have to en-
rant of the purpose of the Mahābhārata [Bhaga-
deavor for His maintenance, because He is the
vad-gītā] are pitied by the pitiable. I also pity
master of all mystic powers and the proprietor
them because I see how their duration of life is
of everything. Thus He is distinct from the liv-
spoiled by eternal time while they involve
ing entities (6).You may narrate also about the
themselves in presentations of philosophical
auspicious characteristics of the Lord in His
speculation, theoretical ultimate goals of life,
different incarnations for the welfare of the
and different modes of ritual (14). O Maitreya,
twice-born, the cows and the demigods. Our
O friend of the distressed, the glories of the Su-
minds are never satisfied completely, although
preme Lord can alone do good for people all
we continuously hear of His transcendental ac-
over the world. Therefore, just as bees collect
tivities (7).
honey from flowers, kindly describe the es-
The Supreme King of all kings has created sence of all topics the topics of the Lord (15).
different planets and places of habitation where Kindly chant all those superhuman transcen-
living entitiesare situated in terms of the modes dental activities of the supreme controller, the
of nature and work, and He has created their
118
Personality of Godhead, who accepted incarna- known as māyā or illusion, and through her
tions fully equipped with all potency for the full agency only is the entire material manifestation
manifestation and maintenance of the cosmic made possible (25).The Supreme Living Being
creation (16). in His feature as the transcendental puruṣa in-
carnation, who is the Lord’s plenary expansion,
Śukadeva Gosvāmī said: The great sage
impregnates the material nature of three modes,
Maitreya Muni, after honoring Vidura very
and thus by the influence of eternal time the liv-
greatly, began to speak, at Vidura’s request, for
ing entities appear (26). Thereafter, influenced
the greatest welfare of all people (17).
by the interactions of eternal time, the supreme
Śrī Maitreya said: O Vidura, all glory unto sum total of matter, called the mahat-tattva, be-
you. You have inquired from me of the greatest came manifested, and in this mahat-tattva the
of all goodness, and thus you have shown your unalloyed goodness, the Supreme Lord, sowed
mercy both to the world and to me because your the seeds of universal manifestation out of His
mind is always absorbed in thoughts of the own body (27).Thereafter the mahat-tattva dif-
Transcendence (18). O Vidura, it is not at all ferentiated itself into many different forms as
wonderful that you have so accepted the Lord the reservoir of the would-be entities. The ma-
without deviation of thought, for you were born hat-tattva is chiefly in the mode of ignorance,
from the semen of Vyāsadeva (19).I know that and it generates the false ego. It is a plenary ex-
you are now Vidura due to the cursing of pansion of the Personality of Godhead, with
Māṇḍavya Muni and that formerly you were full consciousness of creative principles and
King Yamarāja, the great controller of living time for fructification (28).Mahat-tattva, or the
entities after their death. You were begotten by great causal truth, transforms into false ego,
the son of Satyavatī, Vyāsadeva, in the kept which is manifested in three phases cause, ef-
wife of his brother (20).Your good self is one fect and the doer. All such activities are on the
of the eternal associates of the Supreme Person- mental plane and are based on the material ele-
ality of Godhead for whose sake the Lord, ments, gross senses and mental speculatio. The
while going back to His abode, left instructions false ego is represented in three different modes
with me (21).I shall therefore describe to you goodness, passion and ignorance (29).The false
the pastimes by which the Personality of God- ego is transformed into mind by interaction
head extends His transcendental potency for the with the mode of goodness. All the demigods
creation, maintenance and dissolution of the who control the phenomenal world are also
cosmic world as they occur one after another products of the same principle, namely the in-
(22). teraction of false ego and the mode of goodness
(30).The senses are certainly products of the
The Personality of Godhead, the master of
mode of passion in false ego, and therefore
all living entities, existed prior to the creation
philosophical speculative knowledge and frui-
as one without a second. It is by His will only
tive activities are predominantly products of the
that creation is made possible and again every-
mode of passion (31). The sky is a product of
thing merges in Him. This Supreme Self is
sound, and sound is the transformation of ego-
symptomized by different names (23).The
istic ignorance. In other words, the sky is the
Lord, the undisputed proprietor of everything,
symbolic representation of the Supreme Soul.
was the only seer. The cosmic manifestation
Thereafter the Personality of Godhead glanced
was not present at that time, and thus He felt
over the sky, partly mixed with eternal time and
imperfect without His plenary and separated
external energy, and thus developed the touch
parts and parcels. The material energy was
sensation, from which the air in the sky was
dormant, whereas the internal potency was
produced (32).Thereafter the extremely power-
manifested (24). The Lord is the seer, and the
ful air, interacting with the sky, generated the
external energy, which is seen, works as both
form of sense perception, and the perception of
cause and effect in the cosmic manifestation. O
form transformed into electricity, the light to
greatly fortunate Vidura, this external energy is
119
see the world (33).When electricity was sur- therefore take shelter of the sanctuary of Your
charged in the air and was glanced over by the lotus feet (41).O Lord, You assume incarna-
Supreme, at that time, by a mixture of eternal tions for the creation, maintenance and dissolu-
time and external energy, there occurred the tion of the cosmic manifestation, and therefore
creation of water and taste (34).Thereafter the we all take shelter of Your lotus feet because
water produced from electricity was glanced they always award remembrance and courage
over by the Supreme Personality of Godhead to Your devotees (42).O Lord, persons who are
and mixed with eternal time and external en- entangled by undesirable eagerness for the tem-
ergy. Thus it was transformed into the earth, porary body and kinsmen, and who are bound
which is qualified primarily by smell (35).O by thoughts of “mine” and “I,” are unable to see
gentle one, of all the physical elements, begin- Your lotus feet, although Your lotus feet are sit-
ning from the sky down to the earth, all the in- uated within their own bodies. But let us take
ferior and superior qualities are due only to the shelter of Your lotus feet (43). O great Supreme
final touch of the glance of the Supreme Per- Lord, offensive persons whose internal vision
sonality of Godhead (36). The controlling dei- has been too affected by external materialistic
ties of all the above-mentioned physical ele- activities cannot see Your lotus feet, but they
ments are empowered expansions of Lord are seen by Your pure devotees, whose one and
Viṣṇu. They are embodied by eternal time un- only aim is to transcendentally enjoy Your ac-
der the external energy, and they are His parts tivities (44).O Lord, persons who, because of
and parcels. Because they were entrusted with their serious attitude, attain the stage of enlight-
different functions of universal duties and were ened devotional service achieve the complete
unable to perform them, they offered fascinat- meaning of renunciation and knowledge and at-
ing prayers to the Lord as follows (37). tain the Vaikuṇṭhaloka in the spiritual sky
simply by drinking the nectar of Your topics
The demigods said: O Lord, Your lotus feet
(45). Others, who are pacified by means of tran-
are like an umbrella for the surrendered souls,
scendental self-realization and have conquered
protecting them from all the miseries of mate-
over the modes of nature by dint of strong
rial existence. All the sages under that shelter
power and knowledge, also enter into You, but
throw off all material miseries. We therefore
for them there is much pain, whereas the devo-
offer our respectful obeisances unto Your lotus
tee simply discharges devotional service and
feet (38).O Father, O Lord, O Personality of
thus feels no such pain (46).
Godhead, the living entities in the material
world can never have any happiness because O Original Person, we are therefore but
they are overwhelmed by the three kinds of Yours only. Although we are Your creatures,
miseries. Therefore they take shelter of the we are born one after another under the influ-
shade of Your lotus feet, which are full of ence of the three modes of nature, and for this
knowledge, and we also thus take shelter of reason we are separated in action. Therefore,
them (39).The lotus feet of the Lord are by after the creation we could not act concertedly
themselves the shelter of all places of pilgrim- for Your transcendental pleasure (47).O unborn
age. The great clear-minded sages, carried by one, please enlighten us regarding the ways and
the wings of the Vedas, always search after the means by which we can offer You all enjoyable
nest of Your lotuslike face. Some of them sur- grains and commodities so that both we and all
render to Your lotus feet at every step by taking other living entities in this world can maintain
shelter of the best of rivers [the Ganges], which ourselves without disturbance and can easily
can deliver one from all sinful reactions (40) accumulate the necessities of life both for You
Simply by hearing about Your lotus feet with and for ourselves (48). You are the original
eagerness and devotion and by meditating upon personal founder of all the demigods and the
them within the heart, one at once becomes en- orders of different gradations, yet You are the
lightened with knowledge, and on the strength oldest and are unchanged. O Lord, You have no
of detachment one becomes pacified. We must source or superior. You have impregnated the
120
external energy with the semen of the total liv- the senses, He is the dynamic force for all
ing entities, yet You are unborn (49).O Su- movements by ten kinds of life energy, and He
preme Self, please give us, who are created in is the one heart where life energy is generated
the beginning from the mahat-tattva, the total (9).
cosmic energy, Your kind directions on how we
The Supreme Lord is the Supersoul of all the
shall act. Kindly award us Your perfect
demigods entrusted with the task of construct-
knowledge and potency so that we can render
ing the cosmic manifestation. Being thus
You service in the different departments of sub-
prayed to [by the demigods], He thought to
sequent creation (50).
Himself and thus manifested the gigantic form
SB 3.6: Creation of the Universal Form for their understanding (10).Maitreya said: You
may now hear from me how the Supreme Lord
The Ṛṣi Maitreya said: The Lord thus
separated Himself into the diverse forms of the
heard about the suspension of the progressive
demigods after the manifestation of the gigan-
creative functions of the universe due to the
tic universal form (11).Agni, or heat, separated
noncombination of His potencies, such as the
from His mouth, and all the directors of mate-
mahat-tattva (1). The Supreme Powerful Lord
rial affairs entered into it in their respective po-
then simultaneously entered into the twenty-
sitions. By that energy the living entity ex-
three elements with the goddess Kālī, His ex-
presses himself in words (12).When the palate
ternal energy, who alone amalgamates all the
of the gigantic form was separately manifested,
different elements (2).Thus when the Personal-
Varuṇa, the director of water in the planetary
ity of Godhead entered into the elements by His
systems, entered therein, and thus the living en-
energy, all the living entities were enlivened
tity has the facility to taste everything with his
into different activities, just as one is engaged
tongue (13). When the Lord’s two nostrils sep-
in his work after awakening from sleep
arately manifested themselves, the dual Aśvinī-
(3).When the twenty-three principal elements
kumāras entered them in their proper positions,
were set in action by the will of the Supreme,
and because of this the living entities can smell
the gigantic universal form, or the viśvarūpa
the aromas of everything (14).Thereafter, the
body of the Lord, came into existence (4).As
two eyes of the gigantic form of the Lord were
the Lord, in His plenary portion, entered into
separately manifested. The sun, the director of
the elements of the universal creation, they
light, entered them with the partial representa-
transformed into the gigantic form in which all
tion of eyesight, and thus the living entities can
the planetary systems and all movable and im-
have vision of forms (15).When there was a
movable creations rest (5).The gigantic virāṭ-
manifestation of skin separated from the gigan-
puruṣa, known as Hiraṇmaya, lived for one
tic form, Anila, the deity directing the wind, en-
thousand celestial years on the water of the uni-
tered with partial touch, and thus the living en-
verse, and all the living entities lay with Him
tities can realize tactile knowledge (16).When
(6).The total energy of the mahat-tattva, in the
the ears of the gigantic form became mani-
form of the gigantic virāṭ-rūpa, divided Himself
fested, all the controlling deities of the direc-
by Himself into the consciousness of the living
tions entered into them with the hearing princi-
entities, the life of activity, and self-identifica-
ples, by which all the living entities hear and
tion, which are subdivided into one, ten and
take advantage of sound (17). When there was
three respectively (7).The gigantic universal
a separate manifestation of skin, the controlling
form of the Supreme Lord is the first incarna-
deities of sensations and their different parts
tion and plenary portion of the Supersoul. He is
entered into it, and thus the living entities feel
the Self of an unlimited number of living enti-
itching and happiness due to touch (18).When
ties, and in Him rests the aggregate creation,
the genitals of the gigantic form separately be-
which thus flourishes (8).The gigantic univer-
came manifest, then Prajāpati, the original liv-
sal form is represented by three, ten and one in
ing creature, entered into them with his partial
the sense that He is the body and the mind and
semen, and thus the living entities can enjoy
121
sex pleasure (19).The evacuating channel sep- O chief of the Kuru dynasty, the Vedic wis-
arately became manifest, and the director dom became manifested from the mouth of the
named Mitra entered into it with partial organs virāṭ, the gigantic form. Those who are inclined
of evacuation. Thus the living entities are able to this Vedic knowledge are called brāhmaṇas,
to pass stool and urine (20). Thereafter, when and they are the natural teachers and spiritual
the hands of the gigantic form separately be- masters of all the orders of society (30). There-
came manifested, Indra, the ruler of the heav- after the power of protection was generated
enly planets, entered into them, and thus the liv- from the arms of the gigantic virāṭ form, and in
ing entity is able to transact business for his relation to such power the kṣatriyas also came
livelihood (21).Thereafter the legs of the gigan- into existence by following the kṣatriya princi-
tic form separately became manifest, and the ple of protecting society from the disturbance
demigod named Viṣṇu [not the Personality of of thieves and miscreants (31).The means of
Godhead] entered with partial movement. This livelihood of all persons, namely production of
helps the living entity move to his destination grains and their distribution to the prajās, was
(22). When the intelligence of the gigantic generated from the thighs of the Lord’s gigantic
form separately became manifest, Brahmā, the form. The mercantile men who take charge of
lord of the Vedas, entered into it with the partial such execution are called vaiśyas (32).Thereaf-
power of understanding, and thus an object of ter, service was manifested from the legs of the
understanding is experienced by the living en- Personality of Godhead for the sake of perfect-
tities (23). After that, the heart of the gigantic ing the religious function. Situated on the legs
form separately manifested itself, and into it en- are the śūdras, who satisfy the Lord by service
tered the moon demigod with partial mental ac- (33).All these different social divisions are
tivity. Thus the living entity can conduct his born, with their occupational duties and living
mental speculations (24).Thereafter the materi- conditions, from the Supreme Personality of
alistic ego of the gigantic form separately man- Godhead. Thus for unconditional life and self-
ifested itself, and into it entered Rudra, the con- realization one has to worship the Supreme
troller of false ego, with his own partial activi- Lord under the direction of the spiritual master
ties, by which the living entity transacts his ob- (34).O Vidura, who can estimate or measure
jective actions (25). Thereafter, when His con- the transcendental time, work and potency of
sciousness separately manifested itself, the to- the gigantic form manifested by the internal po-
tal energy, mahat-tattva, entered with His con- tency of the Supreme Personality of Godhead?
scious part. Thus the living entity is able to con- (35) In spite of my inability, whatever I have
ceive specific knowledge (26).Thereafter, from been able to hear [from the spiritual master] and
the head of the gigantic form, the heavenly whatever I could assimilate I am now describ-
planets were manifested, and from His legs the ing in glorification of the Lord by pure speech,
earthly planets and from His abdomen the sky for otherwise my power of speaking would re-
separately manifested themselves. Within them main unchaste (36).The highest perfectional
the demigods and others also were manifested gain of humanity is to engage in discussions of
in terms of the modes of material nature the activities and glories of the Pious Actor.
(27).The demigods, qualified by the superex- Such activities are so nicely arranged in writing
cellent quality of the mode of goodness, are sit- by the greatly learned sages that the actual pur-
uated in the heavenly planets, whereas the hu- pose of the ear is served just by being near them
man beings, because of their nature in the mode (37). O my son, the original poet, Brahmā, after
of passion, live on the earth in company with mature meditation for one thousand celestial
their subordinates (28).Living entities who are years, could know only that the glories of the
associates of Rudra develop in the third mode Supreme Soul are inconceivable (38).The won-
of material nature, or ignorance. They are situ- derful potency of the Supreme Personality of
ated in the sky between the earthly planets and Godhead is bewildering even to the jugglers.
the heavenly planets (29).
122
That potency is unknown even to the self-suffi- Śrī Maitreya said: Certain conditioned
cient Lord, so it is certainly unknown to others souls put forward the theory that the Supreme
(39).Words, mind and ego, with their respec- Brahman, or the Personality of Godhead, is
tive controlling demigods, have failed to overcome by illusion, or māyā, and at the same
achieve success in knowing the Supreme Per- time they maintain that He is unconditioned.
sonality of Godhead. Therefore, we simply This is against all logic (9). The living entity is
have to offer our respectful obeisances unto in distress regarding his self-identity. He has no
Him as a matter of sanity (40). factual background, like a man who dreams that
he sees his head cut off (10). As the moon re-
SB 3.7: Further Inquires by Vidura
flected on water appears to the seer to tremble
ŚrīŚukadeva Gosvāmī said: O King, while due to being associated with the quality of the
Maitreya, the great sage, was thus speaking, water, so the self associated with matter ap-
Vidura, the learned son of Dvaipāyana Vyāsa, pears to be qualified as matter (11).But that
expressed a request in a pleasing manner by misconception of self-identity can be dimin-
asking this question (1). ished gradually by the mercy of the Personality
of Godhead, Vāsudeva, through the process of
Śrī Vidura said: O great brāhmaṇa, since
devotional service to the Lord in the mode of
the Supreme Personality of Godhead is the
detachment (12).When the senses are satisfied
complete spiritual whole and is unchangeable,
in the seer-Supersoul, the Personality of God-
how is He connected with the material modes
head, and merge in Him, all miseries are com-
of nature and their activities? If this is His pas-
pletely vanquished, as after a sound sleep (13).
time, how do the activities of the unchangeable
Simply by chanting and hearing of the tran-
take place and exhibit qualities without the
scendental name, form, etc., of the Personality
modes of nature? (2) Boys are enthusiastic to
of Godhead, Śrī Kṛṣṇa, one can achieve the ces-
play with other boys or with various diversions
sation of unlimited miserable conditions.
because they are encouraged by desire. But
Therefore what to speak of those who have at-
there is no possibility of such desire for the
tained attraction for serving the flavor of the
Lord because He is self-satisfied and detached
dust of the Lord’s lotus feet? (14)
from everything at all times (3).By His self-
sheltered potency of the three modes of mate- Vidura said: O powerful sage, my lord, all
rial nature, the Lord has caused the creation of my doubts about the Supreme Personality of
this universe. By her He maintains the creation Godhead and the living entities have now been
and conversely dissolves it, again and again removed by your convincing words. My mind
(4).The pure soul is pure consciousness and is is now perfectly entering into them (15). O
never out of consciousness, either due to cir- learned sage, your explanations are very good,
cumstances, time, situations, dreams or other as they should be. Disturbances to the condi-
causes. How then does he become engaged in tioned soul have no other basis than the move-
nescience? (5) The Lord, as the Supersoul, is ment of the external energy of the Lord (16).
situated in every living being’s heart. Why then Both the lowest of fools and he who is transcen-
do the living entities’ activities result in misfor- dental to all intelligence enjoy happiness,
tune and misery? (6) O great and learned one, whereas persons between them suffer the mate-
my mind is greatly illusioned by the distress of rial pangs (17).But, my dear sir, I am obliged to
this nescience, and I therefore request you to you because now I can understand that this ma-
clear it up (7). terial manifestation is without substance, alt-
hough it appears real. I am confident that by
ŚrīŚukadeva Gosvāmī said: O King, Mait-
serving your feet it will be possible for me to
reya, being thus agitated by the inquisitive
give up the false idea (18). By serving the feet
Vidura, at first seemed astonished, but then he
of the spiritual master, one is enabled to de-
replied to him without hesitation, since he was
velop transcendental ecstasy in the service of
fully God conscious (8).
123
the Personality of Godhead, who is the un- great sage, kindly describe the divisions and or-
changeable enemy of the Madhu demon and ders of human society in terms of symptoms,
whose service vanquishes one’s material dis- behavior and the characteristics of mental equi-
tresses (19).Persons whose austerity is meager librium and sense control. Also please describe
can hardly obtain the service of the pure devo- the births of the great sages and the categorical
tees who are progressing on the path back to the divisions of the Vedas (29).Please also describe
kingdom of Godhead, the Vaikuṇṭhas. Pure the expansions of different sacrifices and the
devotees engage one hundred percent in glori- paths of mystic powers, analytical study of
fying the Supreme Lord, who is the Lord of the knowledge, and devotional service, all with
demigods and the controller of all living enti- their respective regulations (30). Please also
ties (20). describe the imperfections and contradictions
of the faithless atheists, the situation of crosS-
After creating the total material energy, the
Breeding, and the movements of the living en-
mahat-tattva, and thereby manifesting the gi-
tities in various species of life according to their
gantic universal form with senses and sense or-
particular modes of nature and work (31).
gans, the Supreme Lord entered within it
(21).The puruṣa incarnation lying on the Causal You may also describe the noncontradictory
Ocean is called the original puruṣa in the mate- causes of religiosity, economic development,
rial creations, and in His virāṭ form, in whom sense gratification and salvation and also the
all the planets and their inhabitants live, He has different means of livelihood and different pro-
many thousands of legs and hands (22). O great cesses of law and order as mentioned in the re-
brāhmaṇa, you have told me that the gigantic vealed scriptures (32). Please also explain the
virāṭ form and His senses, sense objects and ten regulations for offering respects to the forefa-
kinds of life air exist with three kinds of life thers, the creation of the Pitṛloka, the time
vigor. Now, if you will, kindly explain to me schedule in the planets, stars and luminaries,
the different powers of the specific divisions and their respective situations (33). Please also
(23).O my lord, I think that the process mani- describe the fruitive results of charity and pen-
fest in the forms of sons, grandsons and family ance and of digging reservoirs of water. Please
members has spread all over the universe in dif- describe the situation of persons who are away
ferent varieties and species (24). O learned from home and also the duty of a man in an
brāhmaṇa, please describe how the leader of all awkward position (34).O sinless one, because
the demigods, namely the Prajāpati, Brahmā, the Personality of Godhead, the controller of all
decided to establish the various Manus, the living entities, is the father of all religion and
heads of the ages. Please describe the Manus all those who are candidates for religious activ-
also, and please describe the descendants of ities, kindly describe how He can be completely
those Manus (25).O son of Mitrā, kindly de- satisfied (35).O best among the brāhmaṇas,
scribe how the planets are situated above the those who are spiritual masters are very kind to
earth as well as underneath it, and also please the needy. They are always kind to their follow-
mention their measurement as well as that of ers, disciples and sons, and without being asked
the earthly planets (26). Also please describe by them, the spiritual master describes all that
the living beings under different classifications: is knowledge (36). Please describe how many
subhumans, humans, those born of the embryo, dissolutions there are for the elements of mate-
those born of perspiration, those who are twice- rial nature and who survives after the dissolu-
born [birds], and the plants and vegetables. tions to serve the Lord while He is asleep
Kindly describe their generations and subdivi- (37).What are the truths regarding the living en-
sions also (27).Please also describe the incarna- tities and the Supreme Personality of Godhead?
tions of the material modes of nature Brahmā, What are their identities? What are the specific
Viṣṇu and Maheśvara and please describe the values in the knowledge in the Vedas, and what
incarnation of the Supreme Personality of God- are the necessities for the spiritual master and
head and His magnanimous activities (28).O his disciples? (38) Spotless devotees of the
124
Lord have mentioned the source of such began to speak (4).

knowledge. How could one have knowledge of
The sages came from the highest planets
devotional service and detachment without the
down to the lower region through the water of
help of such devotees?(39) My dear sage, I
the Ganges, and therefore the hair on their
have put all these questions before you with a
heads was wet. They touched the lotus feet of
view to knowing the pastimes of Hari, the Su-
the Lord, which are worshiped with various
preme Personality of Godhead. You are the
paraphernalia by the daughters of the serpent-
friend of all, so kindly describe them for all
king when they desire good husbands (5).
those who have lost their vision (40).O spotless
one, your answers to all these questions will The four Kumāras, headed by Sanat-
grant immunity from all material miseries. kumāra, who all knew the transcendental pas-
Such charity is greater than all Vedic charities, times of the Lord, glorified the Lord in rhyth-
sacrifices, penances, etc (41). mic accents with selected words full of affec-
tion and love. At that time Lord Saṅkarṣaṇa,
ŚrīŚukadeva Gosvāmī said: Thus the chief
with His thousands of raised hoods, began to
of the sages, who was always enthusiastic about
radiate an effulgence from the glowing stones
describing topics regarding the Personality of
on His head (6). Lord Saṅkarṣaṇa thus spoke
Godhead, began to narrate the descriptive ex-
the purport of Śrīmad-Bhāgavatam to the great
planation of the Purāṇas, being so infused by
sage Sanat-kumāra, who had already taken the
Vidura. He was very much enlivened by speak-
vow of renunciation. Sanat-kumāra also, in his
ing on the transcendental activities of the Lord
turn, when inquired of by Sāṅkhyāyana Muni,
(42).
explained Śrīmad-Bhāgavatam as he had heard
SB 3.8: Manifestation of Brahmā from it from Saṅkarṣaṇa (7).The great sage
Garbhodakaśāyī Viṣṇu Sāṅkhyāyana was the chief amongst the tran-
scendentalists, and when he was describing the
The great sage Maitreya Muni said to
glories of the Lord in terms of Śrīmad-
Vidura: The royal dynasty of King Pūru is wor-
Bhāgavatam, it so happened that my spiritual
thy to serve the pure devotees because all the
master, Parāśara, and Bṛhaspati both heard him
descendants of that family are devoted to the
(8).The great sage Parāśara, as aforementioned,
Personality of Godhead. You are also born in
being so advised by the great sage Pulastya,
that family, and it is wonderful that because of
spoke unto me the foremost of the Purāṇas
your attempt the transcendental pastimes of the
[Bhāgavatam]. I shall also describe this before
Lord are becoming newer and newer at every
you, my dear son, in terms of my hearing, be-
moment (1).Let me now begin speaking on the
cause you are always my faithful follower (9).
Bhāgavata Purāṇa, which was directly spoken
to the great sages by the Personality of God- At that time when the three worlds were sub-
head for the benefit of those who are entangled merged in water, Garbhodakaśāyī Viṣṇu was
in extreme miseries for the sake of very little alone, lying on His bedstead, the great snake
pleasure (2). Ananta, and although He appeared to be in
slumber in His own internal potency, free from
Some time ago, being inquisitive to know,
the action of the external energy, His eyes were
Sanat-kumāra, the chief of the boy-saints, ac-
not completely closed (10). Just like the
companied by other great sages, inquired ex-
strength of fire within fuel wood, the Lord re-
actly like you about the truths regarding
mained within the water of dissolution, sub-
Vāsudeva, the Supreme, from Lord
merging all the living entities in their subtle
Saṅkarṣaṇa, who is seated at the bottom of the
bodies. He lay in the self-invigorated energy
universe (3). At that time Lord Saṅkarṣaṇa was
called kāla (11). The Lord lay down for a thou-
meditating upon His Supreme Lord, whom the
sand cycles of four yugas in His internal po-
learned esteem as Lord Vāsudeva, but for the
tency, and by His external energy He appeared
sake of the advancement of the great learned
to be sleeping within the water. When the living
sages He slightly opened His lotus like eyes and
125
entities were coming out for further develop- of the lotus. Thus, controlling all objectives, he
ment of their fruitive activities, actuated by the concentrated his mind on the Supreme Lord
energy called kāla-śakti, He saw His transcen- (21). At the end of Brahmā’s one hundred
dental body as bluish (12).The subtle subject years, when his meditation was complete, he
matter of creation, on which the Lord’s atten- developed the required knowledge, and as a re-
tion was fixed, was agitated by the material sult he could see in his heart the Supreme
mode of passion, and thus the subtle form of within himself, whom he could not see before
creation pierced through His abdomen (13). with the greatest endeavor (22).Brahmā could
Piercing through, this sum total form of the fru- see that on the water there was a gigantic lo-
itive activity of the living entities took the tuslike white bedstead, the body of Śeṣa-nāga,
shape of the bud of a lotus flower generated on which the Personality of Godhead was lying
from the Personality of Viṣṇu, and by His su- alone. The whole atmosphere was illuminated
preme will it illuminated everything, like the by the rays of the jewels bedecking the hood of
sun, and dried up the vast waters of devastation Śeṣa-nāga, and that illumination dissipated all
(14). Into that universal lotus flower Lord the darkness of those regions(23).The luster of
Viṣṇu personally entered as the Supersoul, and the transcendental body of the Lord mocked the
when it was thus impregnated with all the beauty of the coral mountain. The coral moun-
modes of material nature, the personality of Ve- tain is very beautifully dressed by the evening
dic wisdom, whom we call the self-born, was sky, but the yellow dress of the Lord mocked
generated (15). Brahmā, born out of the lotus its beauty. There is gold on the summit of the
flower, could not see the world, although he mountain, but the Lord’s helmet, bedecked
was situated in the whorl. He therefore circum- with jewels, mocked it. The mountain’s water-
ambulated all of space, and while moving his falls, herbs, etc., with a panorama of flowers,
eyes in all directions he achieved four heads in seem like garlands, but the Lord’s gigantic
terms of the four directions (16). Lord Brahmā, body, and His hands and legs, decorated with
situated in that lotus, could not perfectly under- jewels, pearls, tulasī leaves and flower gar-
stand the creation, the lotus or himself. At the lands, mocked the scene on the mountain
end of the millennium the air of devastation be- (24).His transcendental body, unlimited in
gan to move the water and the lotus in great cir- length and breadth, occupied the three plane-
cular waves (17). tary systems, upper, middle and lower. His
body was self-illuminated by unparalleled
Lord Brahmā, in his ignorance, contem-
dress and variegatedness and was properly or-
plated: Who am I that am situated on the top of
namented (25). The Lord showed His lotus feet
this lotus? Wherefrom has it sprouted? There
by raising them. His lotus feet are the source of
must be something downwards, and that from
all awards achieved by devotional service free
which this lotus has grown must be within the
from material contamination. Such awards are
water (18).
for those who worship Him in pure devotion.
Lord Brahmā, thus contemplating, entered The splendor of the transcendental rays from
the water through the channel of the stem of the His moonlike toenails and fingernails appeared
lotus. But in spite of entering the stem and go- like the petals of a flower (26).He also
ing nearer to the navel of Viṣṇu, he could not acknowledged the service of the devotees and
trace out the root (19).O Vidura, while search- vanquished their distress by His beautiful
ing in that way about his existence, Brahmā smile. The reflection of His face, decorated
reached his ultimate time, which is the eternal with earrings, was so pleasing because it daz-
wheel in the hand of Viṣṇu and which generates zled with the rays from His lips and the beauty
fear in the mind of the living entity like the fear of His nose and eyebrows (27). O my dear
of death (20). Thereafter, being unable to Vidura, the Lord’s waist was covered with yel-
achieve the desired destination, he retired from low cloth resembling the saffron dust of the ka-
such searching and came back again to the top damba flower, and it was encircled by a well-
126
decorated belt. His chest was decorated with know Your personality! My Lord, You are the
the śrīvatsa marking and a necklace of unlim- only knowable object because there is nothing
ited value (28).As a sandalwood tree is deco- supreme beyond You. If there is anything sup-
rated with fragrant flowers and branches, the posedly superior to You, it is not the Absolute.
Lord’s body was decorated with valuable jew- You exist as the Supreme by exhibiting the cre-
els and pearls. He was the self-situated tree, the ative energy of matter (1). The form which I see
Lord of all others in the universe. And as a san- is eternally freed from material contamination
dalwood tree is covered with many snakes, so and has advented to show mercy to the devotees
the Lord’s body was also covered by the hoods as a manifestation of internal potency. This in-
of Ananta (29). Like a great mountain, the Lord carnation is the origin of many other incarna-
stands as the abode for all moving and nonmov- tions, and I am born from the lotus flower
ing living entities. He is the friend of the snakes grown from Your navel home (2). O my Lord,
because Lord Ananta is His friend. As a moun- I do not see a form superior to Your present
tain has thousands of golden peaks, so the Lord form of eternal bliss and knowledge. In Your
was seen with the thousands of golden-hel- impersonal Brahman effulgence in the spiritual
meted hoods of Ananta-nāga; and as a moun- sky, there is no occasional change and no dete-
tain is sometimes filled with jewels, so also His rioration of internal potency. I surrender unto
transcendental body was fully decorated with You because whereas I am proud of my mate-
valuable jewels. As a mountains is sometimes rial body and senses, Your Lordship is the
submerged in the ocean water, so the Lord is cause of the cosmic manifestation and yet You
sometimes submerged in the water of devasta- are untouched by matter (3). This present form,
tion (30). Lord Brahmā, thus looking upon the or any transcendental form expanded by the Su-
Lord in the shape of a mountain, concluded that preme Personality of Godhead, Śrī Kṛṣṇa, is
He was Hari, the Personality of Godhead. He equally auspicious for all the universes. Since
saw that the garland of flowers on His chest You have manifested this eternal personal form
glorified Him with Vedic wisdom in sweet upon whom Your devotees meditate, I there-
songs and looked very beautiful. He was pro- fore offer my respectful obeisances unto You.
tected by the Sudarśana wheel for fighting, and Those who are destined to be dispatched to the
even the sun, moon, air, fire, etc., could not path of hell neglect Your personal form be-
have access to Him (31). cause of speculating on material topics (4). O
my Lord, persons who smell the aroma of Your
When Lord Brahmā, the maker of the uni-
lotus feet, carried by the air of Vedic sound
versal destination, thus saw the Lord, he simul-
through the holes of the ears, accept Your de-
taneously glanced over creation. Lord Brahmā
votional service. For them You are never sepa-
saw the lake in Lord Viṣṇu’s navel, and the lo-
rated from the lotus of their hearts (5). O my
tus flower, as well as the devastating water, the
Lord, the people of the world are embarrassed
drying air and the sky. All became visible to
by all material anxieties they are always afraid.
him (32). Lord Brahmā, thus being surcharged
They always try to protect wealth, body and
with the mode of passion, became inclined to
friends, they are filled with lamentation and un-
create, and after seeing the five causes of crea-
lawful desires and paraphernalia, and they ava-
tion indicated by the Personality of Godhead,
riciously base their undertakings on the perish-
he began to offer his respectful prayers on the
able conceptions of “my” and “mine.” As long
path of the creative mentality (33).
as they do not take shelter of Your safe lotus
SB 3.9: Brahmā’s Prayers for Creative feet, they are full of such anxieties (6). O my
Energy Lord, persons who are bereft of the all-auspi-
cious performance of chanting and hearing
Lord Brahmā said: O my Lord, today, after
about Your transcendental activities are cer-
many, many years of penance, I have come to
tainly unfortunate and are also bereft of good
know about You. Oh, how unfortunate the em-
sense. They engage in inauspicious activities,
bodied living entities are that they are unable to
127
enjoying sense gratification for a very little obeisances unto Him who by His pastimes en-
while (7).O great actor, my Lord, all these poor joys the creation, maintenance and dissolution
creatures are constantly perplexed by hunger, of the cosmic manifestation (14).Let me take
thirst, severe cold, secretion and bile, attacked shelter of the lotus feet of Him whose incarna-
by coughing winter, blasting summer, rains and tions, qualities and activities are mysterious im-
many other disturbing elements, and over- itations of worldly affairs. One who invokes
whelmed by strong sex urges and indefatigable His transcendental names, even unconsciously,
anger. I take pity on them, and I am very much at the time he quits this life, is certainly washed
aggrieved for them (8).O my Lord, the material immediately of the sins of many, many births
miseries are without factual existence for the and attains Him without fail (15). Your Lord-
soul. Yet as long as the conditioned soul sees ship is the prime root of the tree of the planetary
the body as meant for sense enjoyment, he can- systems. This tree has grown by first penetrat-
not get out of the entanglement of material mis- ing the material nature in three trunks as me,
eries, being influenced by Your external energy Śiva and You, the Almighty for creation,
(9). maintenance and dissolution, and we three have
grown with many branches. Therefore I offer
Such nondevotees engage their senses in
my obeisances unto You, the tree of the cosmic
very troublesome and extensive work, and they
manifestation (16). People in general all engage
suffer insomnia at night because their intelli-
in foolish acts, not in the really beneficial activ-
gence constantly breaks their sleep with various
ities enunciated directly by You for their guid-
mental speculations. They are frustrated in all
ance. As long as their tendency for foolish work
their various plans by supernatural power. Even
remains powerful, all their plans in the struggle
great sages, if they are against Your transcen-
for existence will be cut to pieces. I therefore
dental topics, must rotate in this material world
offer my obeisances unto Him who acts as eter-
(10). O my Lord, Your devotees can see You
nal time (17). Your Lordship, I offer my re-
through the ears by the process of bona fide
spectful obeisances unto You who are indefati-
hearing, and thus their hearts become cleansed,
gable time and the enjoyer of all sacrifices. Alt-
and You take Your seat there. You are so mer-
hough I am situated in an abode which will con-
ciful to Your devotees that You manifest Your-
tinue to exist for a time duration of two
self in the particular eternal form of transcend-
parārdhas, although I am the leader of all other
ence in which they always think of You (11).
planets in the universe, and although I have un-
My Lord, You are not very much satisfied by
dergone many, many years of penance for self-
the worship of the demigods, who arrange for
realization, still I offer my respects unto You
Your worship very pompously, with various
(18).O my Lord, by Your own will You appear
paraphernalia, but who are full of material
in the various species of living entities, among
hankerings. You are situated in everyone’s
animals lower than human beings as well as
heart as the Supersoul just to show Your cause-
among the demigods, to perform Your tran-
less mercy, and You are the eternal well-
scendental pastimes. You are not affected by
wisher, but You are unavailable for the nondev-
material contamination. You come just to fulfill
otee (12). But the pious activities of the people,
the obligations of Your own principles of reli-
such as performance of Vedic rituals, charity,
gion, and therefore, O Supreme Personality, I
austere penances and transcendental service,
offer my obeisances unto You for manifesting
performed with a view to worship You and sat-
such different forms (19). My Lord, You accept
isfy You by offering You the fruitive results,
the pleasure of sleeping in the water of devas-
are also beneficial. Such acts of religion never
tation, where there are violent waves, and You
go in vain (13).Let me offer my obeisances
enjoy pleasure on the bed of snakes, showing
unto the Supreme Transcendence, who is eter-
the happiness of Your sleep to intelligent per-
nally distinguished by His internal potency. His
sons. At that time, all the universal planets are
indistinguishable impersonal feature is realized
stationed within Your abdomen (20).O object
by intelligence for self-realization. I offer my
128
of my worship, I am born from the house of planetary systems and was depressed upon see-
Your lotus navel for the purpose of creating the ing the devastating water. He could understand
universe by Your mercy. All these planets of the intention of Brahmā, and thus He spoke in
the universe were stationed within Your tran- deep, thoughtful words, removing all the illu-
scendental abdomen while You were enjoying sion that had arisen (27-28).
sleep. Now, Your sleep having ended, Your
The Supreme Personality of Godhead
eyes are open like blossoming lotuses in the
then said: O Brahmā, O depth of Vedic wis-
morning (21).Let the Supreme Lord be merci-
dom, be neither depressed nor anxious about
ful towards me. He is the one friend and soul of
the execution of creation. What you are beg-
all living entities in the world, and He main-
ging from Me has already been granted before
tains all, for their ultimate happiness, by His six
(29). O Brahmā, situate yourself in penance and
transcendental opulences. May He be merciful
meditation and follow the principles of
towards me so that I, as before, may be empow-
knowledge to receive My favor. By these ac-
ered with the introspection to create, for I am
tions you will be able to understand everything
also one of the surrendered souls who are dear
from within your heart (30).O Brahmā, when
to the Lord (22). The Supreme Lord, the Per-
you are absorbed in devotional service, in the
sonality of Godhead, is always the benefactor
course of your creative activities, you will see
of the surrendered souls. His activities are al-
Me in you and throughout the universe, and you
ways enacted through His internal potency,
will see that you yourself, the universe and the
Ramā, or the goddess of fortune. I pray only to
living entities are all in Me (31). You will see
engage in His service in the creation of the ma-
Me in all living entities as well as all over the
terial world, and I pray that I not be materially
universe, just as fire is situated in wood. Only
affected by my works, for thus I may be able to
in that state of transcendental vision will you be
give up the false prestige of being the creator
able to be free from all kinds of illusion
(23).The Lord’s potencies are innumerable. As
(32).When you are free from the conception of
He lies down in the water of devastation, I am
gross and subtle bodies and when your senses
born as the total universal energy from the na-
are free from all influences of the modes of ma-
vel lake in which the lotus sprouts. I am now
terial nature, you will realize your pure form in
engaged in manifesting His diverse energies in
My association. At that time you will be situ-
the form of the cosmic manifestation. I there-
ated in pure consciousness (33). Since you
fore pray that in the course of my material ac-
have desired to increase the population innu-
tivities I may not be deviated from the vibration
merably and expand your varieties of service,
of the Vedic hymns (24). The Lord, who is su-
you shall never be deprived in this matter be-
preme and is the oldest of all, is unlimitedly
cause My causeless mercy upon you will al-
merciful. I wish that He may smilingly bestow
ways increase for all time (34).You are the
His benediction upon me by opening His lotus
original ṛṣi, and because your mind is always
eyes. He can uplift the entire cosmic creation
fixed on Me, even though you will be engaged
and remove our dejection by kindly speaking
in generating various progeny the vicious mode
His directions (25).
of passion will never encroach upon you (35).
The sage Maitreya said: O Vidura, after Although I am not easily knowable by the con-
observing the source of his appearance, namely ditioned soul, you have known Me today be-
the Personality of Godhead, Brahmā prayed for cause you know that My personality is not con-
His mercy as far as his mind and words would stituted of anything material, and specifically
permit him. Thus having prayed, he became si- not of the five gross and three subtle elements
lent, as if tired from his activities of penance, (36).When you were contemplating whether
knowledge and mental concentration (26).The there was a source to the stem of the lotus of
Lord saw that Brahmā was very anxious about your birth and you even entered into that stem,
the planning and construction of the different you could not trace out anything. But at that
time I manifested My form from within (37).
129
O Brahmā, the prayers that you have The greatly learned sage Maitreya said: O
chanted praising the glories of My transcenden- Vidura, Brahmā thus engaged himself in pen-
tal activities, the penances you have undertaken ances for one hundred celestial years, as ad-
to understand Me, and your firm faith in Me all vised by the Personality of Godhead, and ap-
these are to be considered My causeless mercy plied himself in devotional service to the Lord
(38). I am very much pleased by your descrip- (4). Thereafter Brahmā saw that both the lotus
tion of Me in terms of My transcendental qual- on which he was situated and the water on
ities, which appear mundane to the mundaners. which the lotus was growing were trembling
I grant you all benedictions in your desire to due to a strong, violent wind (5).Long penance
glorify all the planets by your activities (39). and transcendental knowledge of self-realiza-
Any human being who prays like Brahmā, and tion had matured Brahmā in practical
who thus worships Me, shall very soon be knowledge, and thus he drank the wind com-
blessed with the fulfillment of all his desires, pletely, along with the water (6).Thereafter he
for I am the Lord of all benediction (40). It is saw that the lotus on which he was situated was
the opinion of expert transcendentalists that the spread throughout the universe, and he contem-
ultimate goal of performing all traditional good plated how to create all the planets, which were
works, penances, sacrifices, charities, mystic previously merged in that very same lotus (7).
activities, trances, etc., is to invoke My satis- Thus engaged in the service of the Supreme
faction (41).I am the Supersoul of every indi- Personality of Godhead, Lord Brahmā entered
vidual. I am the supreme director and the dear- into the whorl of the lotus, and as it spread all
est. People are wrongly attached to the gross over the universe he divided it into three divi-
and subtle bodies, but they should be attached sions of worlds and later into fourteen divisions
to Me only (42). By following My instructions (8). Lord Brahmā is the most exalted personal-
you can now generate the living entities as be- ity in the universe because of his causeless de-
fore, by dint of your complete Vedic wisdom votional service unto the Lord in mature tran-
and the body you have directly received from scendental knowledge. He therefore created all
Me, the supreme cause of everything (43). the fourteen planetary divisions for inhabitation
by the different types of living entities (9).
The sage Maitreya said: After instructing
Brahmā, the creator of the universe, to expand, Vidura inquired from Maitreya: O my lord,
the primeval Lord, the Personality of Godhead O greatly learned sage, kindly describe eternal
in His personal form as Nārāyaṇa, disappeared time, which is another form of the Supreme
(44). Lord, the wonderful actor. What are the symp-
toms of that eternal time? Please describe them
SB 3.10: Divisions of the Creation
to us in detail (10).
Śrī Vidura said: O great sage, please let me
Maitreya said: Eternal time is the primeval
know how Brahmā, the grandfather of the plan-
source of the interactions of the three modes of
etary inhabitants, created the bodies of the liv-
material nature. It is unchangeable and limit-
ing entities from his own body and mind after
less, and it works as the instrument of the Su-
the disappearance of the Supreme Personality
preme Personality of Godhead for His pastimes
of Godhead (1).O greatly learned one, kindly
in the material creation (11).This cosmic mani-
eradicate all my doubts, and let me know of all
festation is separated from the Supreme Lord as
that I have inquired from you from the begin-
material energy by means of kāla, which is the
ning to the end (2).
unmanifested, impersonal feature of the Lord.
Sūta Gosvāmī said: O son of Bhṛgu, the It is situated as the objective manifestation of
great sage Maitreya Muni, thus hearing from the Lord under the influence of the same mate-
Vidura, felt very much enlivened. Everything rial energy of Viṣṇu (12).This cosmic manifes-
was in his heart, and thus he began to reply to tation is as it is now, it was the same in the past,
the questions one after another (3).
130
and it will continue in the same way in the fu- dog, jackal, tiger, fox, cat, rabbit, sajāru, lion,
ture (13).There are nine different kinds of cre- monkey, elephant, tortoise, alligator, gosāpa,
ations besides the one which naturally occurs etc., all have five nails in their claws. They are
due to the interactions of the modes. There are known as pañca-nakhas, or animals having five
three kinds of annihilations due to eternal time, nails (24). The heron, vulture, crane, hawk,
the material elements and the quality of one’s bhāsa, bhallūka, peacock, swan, sārasa,
work (14).Of the nine creations, the first one is cakravāka, crow, owl and others are the birds
the creation of the mahat-tattva, or the sum total (25).The creation of the human beings, who are
of the material ingredients, wherein the modes of one species only and who stock their eatables
interact due to the presence of the Supreme in the belly, is the ninth in the rotation. In the
Lord. In the second, the false ego is generated, human race, the mode of passion is very prom-
in which the material ingredients, material inent. Humans are always busy in the midst of
knowledge and material activities arise miserable life, but they think themselves happy
(15).The sense perceptions are created in the in all respects (26).
third creation, and from these the elements are
O good Vidura, these last three creations and
generated. The fourth creation is the creation of
the creation of demigods (the tenth creation)
knowledge and of working capacity (16). The
are vaikṛta creations, which are different from
fifth creation is that of the controlling deities by
the previously described prākṛta (natural) crea-
the interaction of the mode of goodness, of
tions. The appearance of the Kumāras is both
which the mind is the sum total. The sixth cre-
(27).The creation of the demigods is of eight
ation is the ignorant darkness of the living en-
varieties: (1) the demigods, (2) the forefathers,
tity, by which the master acts as a fool (17).
(3) the asuras, or demons, (4) the Gandharvas
All the above are natural creations by the ex- and Apsarās, or angels, (5) the Yakṣas and
ternal energy of the Lord. Now hear from me Rākṣasas, (6) the Siddhas, Cāraṇas and
about the creations by Brahmā, who is an incar- Vidyādharas, (7) the Bhūtas, Pretas and
nation of the mode of passion and who, in the Piśācas, and (8) the superhuman beings, celes-
matter of creation, has a brain like that of the tial singers, etc. All are created by Brahmā, the
Personality of Godhead (18).The seventh crea- creator of the universe (28).Now I shall de-
tion is that of the immovable entities, which are scribe the descendants of the Manus. The crea-
of six kinds: the fruit trees without flowers, tor, Brahmā, as the incarnation of the passion
trees and plants which exist until the fruit is mode of the Personality of Godhead, creates the
ripe, creepers, pipe plants, creepers which have universal affairs with unfailing desires in every
no support, and trees with flowers and fruits millennium by the force of the Lord’s energy
(19). All the immovable trees and plants seek (29).
their subsistence upwards. They are almost un-
SB 3.11: Calculation of Time, from the
conscious but have feelings of pain within.
Atom
They are manifested in variegatedness (20).The
eighth creation is that of the lower species of The material manifestation’s ultimate parti-
life, and they are of different varieties, number- cle, which is indivisible and not formed into a
ing twenty-eight. They are all extensively fool- body, is called the atom. It exists always as an
ish and ignorant. They know their desirables by invisible identity, even after the dissolution of
smell, but are unable to remember anything all forms. The material body is but a combina-
within the heart (21).O purest Vidura, of the tion of such atoms, but it is misunderstood by
lower animals the cow, goat, buffalo, kṛṣṇa the common man (1).Atoms are the ultimate
stag, hog, gavaya animal, deer, lamb and camel state of the manifest universe. When they stay
all have cloven hooves (22).The horse, mule, in their own forms without forming different
ass, gaura, śarabha bison and wild cow all have bodies, they are called the unlimited oneness.
only one hoof. Now you may hear from me There are certainly different bodies in physical
about the animals who have five nails (23).The
131
forms, but the atoms themselves form the com- nation of day and night is one complete calen-
plete manifestation (2). One can estimate time dar year for the human being. The human being
by measuring the movement of the atomic com- has a duration of life of one hundred years (12).
bination of bodies. Time is the potency of the Influential stars, planets, luminaries and atoms
almighty Personality of Godhead, Hari, who all over the universe are rotating in their respec-
controls all physical movement although He is tive orbits under the direction of the Supreme,
not visible in the physical world (3). Atomic represented by eternal kāla (13). There are five
time is measured according to its covering a different names for the orbits of the sun, moon,
particular atomic space. That time which co- stars and luminaries in the firmament, and they
vers the unmanifest aggregate of atoms is each have their own saṁvatsara (14). O Vidura,
called the great time (4). the sun enlivens all living entities with his un-
limited heat and light. He diminishes the dura-
The division of gross time is calculated as
tion of life of all living entities in order to re-
follows: two atoms make one double atom, and
lease them from their illusion of material at-
three double atoms make one hexatom. This
tachment, and he enlarges the path of elevation
hexatom is visible in the sunshine which enters
to the heavenly kingdom. He thus moves in the
through the holes of a window screen. One can
firmament with great velocity, and therefore
clearly see that the hexatom goes up towards
everyone should offer him respects once every
the sky (5). The time duration needed for the
five years with all ingredients of worship (15).
integration of three trasareṇus is called a truṭi,
and one hundred truṭis make one vedha. Three I now understand the life durations of the
vedhas make one lava (6).The duration of time residents of the Pitā planets and heavenly plan-
of three lavas is equal to one nimeṣa, the comets as well as that of the human beings. Now
bination of three nimeṣas makes one kṣaṇa, five kindly inform me of the durations of life of
kṣaṇas combined together make one kāṣṭhā, those greatly learned living entities who are be-
and fifteen kāṣṭhās make one laghu (7).Fifteen yond the range of a kalpa (16). O spiritually
laghus make one nāḍikā, which is also called a powerful one, you can understand the move-
daṇḍa. Two daṇḍas make one muhūrta, and six ments of eternal time, which is the controlling
or seven daṇḍas make one fourth of a day or form of the Supreme Personality of Godhead.
night, according to human calculation (8).The Because you are a self-realized person, you can
measuring pot for one nāḍikā, or daṇḍa, can be see everything by the power of mystic vision
prepared with a six-pala-weight [fourteen (17).
ounce] pot of copper, in which a hole is bored
Maitreya said: O Vidura, the four millenni-
with a gold probe weighing four māṣa and
ums are called the Satya-, Tretā-, Dvāpara- and
measuring four fingers long. When the pot is
Kali-yuga. The aggregate number of years of
placed on water, the time before the water over-
all of these combined is equal to twelve thou-
flows in the pot is called one daṇḍa (9).It is cal-
sand years of the demigods.The duration of the
culated that there are four praharas, which are
Satya millennium equals 4,800 years of the
also called yāmas, in the day and four in the
years of the demigods; the duration of the Tretā
night of the human being. Similarly, fifteen
millennium equals 3,600 years of the demi-
days and nights are a fortnight, and there are
gods; the duration of the Dvāpara millennium
two fortnights, white and black, in a month
equals 2,400 years; and that of the Kali millen-
(10). The aggregate of two fortnights is one
nium is 1,200 years of the demigods (19).The
month, and that period is one complete day and
transitional periods before and after every mil-
night for the Pitā planets. Two of such months
lennium, which are a few hundred years as
comprise one season, and six months comprise
aforementioned, are known as yuga-sandhyās,
one complete movement of the sun from south
or the conjunctions of two millenniums, ac-
to north (11). Two solar movements make one
cording to the expert astronomers. In those pe-
day and night of the demigods, and that combi-
132
riods all kinds of religious activities are per- warmth of the blazing fire which rages through
formed (20). O Vidura, in the Satya millennium the three worlds below (30). At the beginning
mankind properly and completely maintained of the devastation all the seas overflow, and
the principles of religion, but in other millenni- hurricane winds blow very violently. Thus the
ums religion gradually decreased by one part as waves of the seas become ferocious, and in no
irreligion was proportionately admitted (21). time at all the three worlds are full of water
Outside of the three planetary systems [Svarga, (31).The Supreme Lord, the Personality of
Martya and Pātāla], the four yugas multiplied Godhead, lies down in the water on the seat of
by one thousand comprise one day on the planet Ananta, with His eyes closed, and the inhabit-
of Brahmā. A similar period comprises a night ants of the Janaloka planets offer unto the Lord
of Brahmā, in which the creator of the universe their glorious prayers with folded hands (32).
goes to sleep (22). After the end of Brahmā’s
Thus the process of the exhaustion of the du-
night, the creation of the three worlds begins
ration of life exists for every one of the living
again in the daytime of Brahmā, and they con-
beings, including Lord Brahmā. One’s life en-
tinue to exist through the life durations of four-
dures for only one hundred years, in terms of
teen consecutive Manus, or fathers of mankind
the times in the different planets (33).The one
(23).Each and every Manu enjoys a life of a lit-
hundred years of Brahmā’s life are divided into
tle more than seventy-one sets of four millenni-
two parts, the first half and the second half. The
ums (24).After the dissolution of each and
first half of the duration of Brahmā’s life is al-
every Manu, the next Manu comes in order,
ready over, and the second half is now current
along with his descendants, who rule over the
(34). In the beginning of the first half of
different planets; but the seven famous sages,
Brahmā’s life, there was a millennium called
and demigods like Indra and their followers,
Brāhma-kalpa, wherein Lord Brahmā ap-
such as the Gandharvas, all appear simultane-
peared. The birth of the Vedas was simultane-
ously with Manu (25).In the creation, during
ous with Brahmā’s birth (35). The millennium
Brahmā’s day, the three planetary systems
which followed the first Brāhma millennium is
Svarga, Martya and Pātāla revolve, and the in-
known as the Pādma-kalpa because in that mil-
habitants, including the lower animals, human
lennium the universal lotus flower grew out of
beings, demigods and Pitās, appear and disap-
the navel reservoir of water of the Personality
pear in terms of their fruitive activities (26). In
of Godhead, Hari (36).O descendant of Bha-
each and every change of Manu, the Supreme
rata, the first millennium in the second half of
Personality of Godhead appears by manifesting
the life of Brahmā is also known as the Vārāha
His internal potency in different incarnations,
millennium because the Personality of God-
as Manu and others. Thus He maintains the uni-
head appeared in that millennium as the hog in-
verse by discovered power (27). At the end of
carnation (37). The duration of the two parts of
the day, under the insignificant portion of the
Brahmā’s life, as above mentioned, is calcu-
mode of darkness, the powerful manifestation
lated to be equal to one nimeṣa [less than a sec-
of the universe merges in the darkness of night.
ond] for the Supreme Personality of Godhead,
By the influence of eternal time, the innumera-
who is unchanging and unlimited and is the
ble living entities remain merged in that disso-
cause of all causes of the universe (38).
lution, and everything is silent (28).When the
night of Brahmā ensues, all the three worlds are Eternal time is certainly the controller of dif-
out of sight, and the sun and the moon are with- ferent dimensions, from that of the atom up to
out glare, just as in the due course of an ordi- the superdivisions of the duration of Brahmā’s
nary night (29). The devastation takes place due life; but, nevertheless, it is controlled by the Su-
to the fire emanating from the mouth of preme. Time can control only those who are
Saṅkarṣaṇa, and thus great sages like Bhṛgu body conscious, even up to the Satyaloka or the
and other inhabitants of Maharloka transport other higher planets of the universe (39).This
themselves to Janaloka, being distressed by the
133
phenomenal material world is expanded to a di- and a child mixed blue and red was immedi-
ameter of four billion miles, as a combination ately generated (7).After his birth he began to
of eight material elements transformed into six- cry: O destiny maker, teacher of the universe,
teen further categories, within and without, as kindly designate my name and place (8).
follows (40). The layers or elements covering
The all-powerful Brahmā, who was born
the universes are each ten times thicker than the
from the lotus flower, pacified the boy with
one before, and all the universes clustered to-
gentle words, accepting his request, and said:
gether appear like atoms in a huge combination.
Do not cry. I shall certainly do as you desire
The Supreme Personality of Godhead, Śrī
(9).Thereafter Brahmā said: O chief of the dem-
Kṛṣṇa, is therefore said to be the original cause
igods, you shall be called by the name Rudra by
of all causes. Thus the spiritual abode of Viṣṇu
all people because you have so anxiously cried
is eternal without a doubt, and it is also the
(10).My dear boy, I have already selected the
abode of Mahā-Viṣṇu, the origin of all manifes-
following places for your residence: the heart,
tations (41).
the senses, the air of life, the sky, the air, the
SB 3.12: Creation of the Kumāras and fire, the water, the earth, the sun, the moon and
Others austerity (11).Lord Brahmā said: My dear boy
Rudra, you have eleven other names: Manyu,
Śrī Maitreya said: O learned Vidura, so far
Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja,
I have explained to you the glories of the form
Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtav-
of the Supreme Personality of Godhead in His
rata (12).O Rudra, you also have eleven wives,
feature of kāla. Now you can hear from me
called the Rudrāṇīs, and they are as follows:
about the creation of Brahmā, the reservoir of
Dhī, Dhṛti, Rasalā, Umā, Niyut, Sarpi, Ilā, Am-
all Vedic knowledge (1). Brahmā first created
bikā, Irāvatī, Svadhā and Dīkṣā (13). My dear
the nescient engagements like self-deception,
boy, you may now accept all the names and
the sense of death, anger after frustration, the
places designated for you and your different
sense of false ownership, and the illusory bod-
wives, and since you are now one of the masters
ily conception, or forgetfulness of one’s real
of the living entities, you may increase the pop-
identity (2).Seeing such a misleading creation
ulation on a large scale (14).
as a sinful task, Brahmā did not feel much
pleasure in his activity, and therefore he puri- The most powerful Rudra, whose bodily
fied himself by meditation on the Personality of color was blue mixed with red, created many
Godhead. Then he began another term of crea- offspring exactly resembling him in features,
tion (3).In the beginning, Brahmā created four strength and furious nature (15). The sons and
great sages named Sanaka, Sananda, Sanātana grandsons generated by Rudra were unlimited
and Sanat-kumāra. All of them were unwilling in number, and when they assembled together
to adopt materialistic activities because they they attempted to devour the entire universe.
were highly elevated due to their semen’s flow- When Brahmā, the father of the living entities,
ing upwards (4).Brahmā spoke to his sons after saw this, he became afraid of the situation
generating them. “My dear sons,” he said, “now (16).Brahmā told Rudra: O best among the
generate progeny.” But due to their being at- demigods, there is no need for you to generate
tached to Vāsudeva, the Supreme Personality living entities of this nature. They have begun
of Godhead, they aimed at liberation, and there- to devastate everything on all sides with the
fore they expressed their unwillingness (5).On fiery flames from their eyes, and they have
the refusal of the sons to obey the order of their even attacked me (17). My dear son, you had
father, there was much anger generated in the better situate yourself in penance, which is aus-
mind of Brahmā, which he tried to control and picious for all living entities and which will
not express (6).Although he tried to curb his an- bring all benediction upon you. By penance
ger, it came out from between his eyebrows, only shall you be able to create the universe as
it was before (18).By penance only can one
134
even approach the Personality of Godhead, Brahmā, nor by anyone else, nor by you in pre-
who is within the heart of every living entity vious kalpas, nor will anyone dare to attempt it
and at the same time beyond the reach of all in the future. You are the supreme being in the
senses (19). universe, so how is it that you want to have sex
with your daughter and cannot control your de-
Śrī Maitreya said: Thus Rudra, having
sire? (30) Even though you are the most pow-
been ordered by Brahmā, circumambulated his
erful being, this act does not suit you because
father, the master of the Vedas. Addressing him
your character is followed for spiritual im-
with words of assent, he entered the forest to
provement by people in general (31).Let us of-
perform austere penances (20).
fer our respectful obeisances unto the Personal-
Brahmā, who was empowered by the Su- ity of Godhead, who, by His own effulgence,
preme Personality of Godhead, thought of gen- while situated in Himself, has manifested this
erating living entities and begot ten sons for the cosmos. May He also protect religion for all
extension of the generations (21). Marīci, Atri, goodness (32). The father of all Prajāpatis,
Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Va- Brahmā, thus seeing all his Prajāpati sons
siṣṭha, Dakṣa, and the tenth son, Nārada, were speaking in that way, became very much
thus born (22).Nārada was born from the delib- ashamed and at once gave up the body he had
eration of Brahmā, which is the best part of the accepted. Later that body appeared in all direc-
body. Vasiṣṭha was born from his breathing, tions as the dangerous fog in darkness (33).
Dakṣa from a thumb, Bhṛgu from his touch, and
Once upon a time, when Brahmā was think-
Kratu from his hand (23).Pulastya was gener-
ing of how to create the worlds as in the past
ated from the ears, Aṅgirā from the mouth, Atri
millennium, the four Vedas, which contain all
from the eyes, Marīci from the mind and Pulaha
varieties of knowledge, became manifested
from the navel of Brahmā (24). Religion was
from his four mouths (34).The four kinds of
manifested from the breast of Brahmā, wherein
paraphernalia for conducting the fire sacrifice
is seated the Supreme Personality of Godhead
became manifest: the performer [the chanter],
Nārāyaṇa, and irreligion appeared from his
the offerer, the fire, and the action performed in
back, where horrible death takes place for the
terms of the supplementary Vedas. Also the
living entity (25). Lust and desire became man-
four principles of religiosity [truth, austerity,
ifested from the heart of Brahmā, anger from
mercy and cleanliness] and the duties in the
between his eyebrows, greed from between his
four social orders all became manifest (35).
lips, the power of speaking from his mouth, the
ocean from his penis, and low and abominable Vidura said: O great sage whose only
activities from his anus, the source of all sins wealth is penance, kindly explain to me how
(26).Sage Kardama, husband of the great and with whose help Brahmā established the
Devahūti, was manifested from the shadow of Vedic knowledge which emanated from his
Brahmā. Thus all became manifested from ei- mouth (36).
ther the body or the mind of Brahmā (27).
Maitreya said: Beginning from the front
O Vidura, we have heard that Brahmā had a face of Brahmā, gradually the four Vedas Ṛk,
daughter named Vāk who was born from his Yajur, Sāma and Atharva became manifest.
body and who attracted his mind toward sex, Thereafter, Vedic hymns which had not been
although she was not sexually inclined towards pronounced before, priestly rituals, the subject
him (28).Thus, finding their father so deluded matters of the recitation, and transcendental ac-
in an act of immorality, the sages headed by tivities were all established, one after another
Marīci, all sons of Brahmā, spoke as follows (37).He also created the medical science, mili-
with great respect (29).O father, this perfor- tary art, musical art and architectural science,
mance in which you are endeavoring to compli- all from the Vedas. They all emanated one after
cate yourself was never attempted by any other another, beginning from the front face
(38).Then he created the fifth Veda the Purāṇas
135
and the histories from all his mouths, since he conception of manifested and unmanifested.
could see all the past, present and future Brahmā is the complete form of the Absolute
(39).All the different varieties of fire sacrifices Truth and is invested with multifarious ener-
[ṣoḍaśī, uktha, purīṣi, agniṣṭoma, āptoryāma, gies (48).
atirātra, vājapeya and gosava] became mani-
Thereafter Brahmā accepted another body,
fested from the eastern mouth of Brahmā (40).
in which sex life was not forbidden, and thus he
Education, charity, penance and truth are said
engaged himself in the matter of further crea-
to be the four legs of religion, and to learn this
tion.O son of the Kurus, when Brahmā saw that
there are four orders of life with different clas-
in spite of the presence of sages of great po-
sifications of castes according to vocation.
tency there was no sufficient increase in popu-
Brahmā created all these in systematic order
lation, he seriously began to consider how the
(41).Then the thread ceremony for the twice-
population could be increased.Brahmā thought
born was inaugurated, as were the rules to be
to himself: Alas, it is wonderful that in spite of
followed for at least one year after acceptance
my being scattered all over, there is still insuf-
of the Vedas, rules for observing complete ab-
ficient population throughout the universe.
stinence from sex life, vocations in terms of
There is no other cause for this misfortune but
Vedic injunctions, various professional duties
destiny.While he was thus absorbed in contem-
in household life, and the method of maintain-
plation and was observing the supernatural
ing a livelihood without anyone’s cooperation
power, two other forms were generated from
by picking up rejected grains (42).The four di-
his body. They are still celebrated as the body
visions of retired life are the vaikhānasas,
of Brahmā.The two newly separated bodies
vālakhilyas, audumbaras and phenapas. The
united together in a sexual relationship (49-
four divisions of the renounced order of life are
52).Out of them, the one who had the male
the kuṭīcakas, bahvodas, haṁsas and niṣkriyas.
form became known as the Manu named
All these were manifested from Brahmā (43).
Svāyambhuva, and the woman became known
The science of logical argument, the Vedic
as Śatarūpā, the queen of the great soul Manu
goals of life, and also law and order, moral
(53).Thereafter, by sex indulgence, they gradu-
codes and the celebrated hymns bhūḥ, bhuvaḥ
ally increased generations of population one af-
and svaḥ all became manifested from the
ter another (54).O son of Bharata, in due course
mouths of Brahmā, and the praṇava oṁkāra
of time he [Manu] begot in Śatarūpā five chil-
was manifested from his heart (44).Thereafter
dren two sons, Priyavrata and Uttānapāda, and
the art of literary expression, uṣṇik, was gener-
three daughters, Ākūti, Devahūti and Prasūti
ated from the hairs on the body of the almighty
(55). The father, Manu, handed over his first
Prajāpati. The principal Vedic hymn, gāyatrī,
daughter, Ākūti, to the sage Ruci, the middle
was generated from the skin, triṣṭup from the
daughter, Devahūti, to the sage Kardama, and
flesh, anuṣṭup from the veins, and jagatī from
the youngest, Prasūti, to Dakṣa. From them, all
the bones of the lord of the living entities
the world filled with population (56).
(45).The art of writing verse, paṅkti, became
manifested from the bone marrow, and that of SB 3.13: The Appearance of Lord
bṛhatī, another type of verse, was generated Varāha
from the life-breath of the lord of the living en-
ŚrīŚukadeva Gosvāmī said: O King, after
tities (46).Brahmā’s soul was manifested as the
hearing all these most virtuous topics from the
touch alphabets, his body as the vowels, his
sage Maitreya, Vidura inquired further on the
senses as the sibilant alphabets, his strength as
topics of the Supreme Personality of Godhead,
the intermediate alphabets and his sensual ac-
which he adored to hear (1).
tivities as the seven notes of music (47).Brahmā
is the personal representation of the Supreme Vidura said: O great sage, what did
Personality of Godhead as the source of tran- Svāyambhuva, the dear son of Brahmā, do after
scendental sound and is therefore above the obtaining his very loving wife? (2)O best of the
virtuous, the original king of kings [Manu] was
136
a great devotee of the Personality of Godhead yajña (11).O King, if you can give proper pro-
Hari, and thus it is worth hearing of his sublime tection to the living beings in the material
character and activities. Please describe them. I world, that will be the best service for me.
am very eager to hear (3).Persons who hear When the Supreme Lord sees you to be a good
from a spiritual master with great labor and for protector of the conditioned souls, certainly the
a long time must hear from the mouths of pure master of the senses will be very pleased with
devotees about the character and activities of you (12).The Supreme Personality of Godhead,
pure devotees. Pure devotees always think Janārdana [Lord Kṛṣṇa], is the form to accept
within their hearts of the lotus feet of the Per- all the results of sacrifice. If He is not satisfied,
sonality of Godhead, who awards His devotees then one’s labor for advancement is futile. He
liberation (4). is the ultimate Self, and therefore one who does
not satisfy Him certainly neglects his own in-
ŚrīŚukadeva Gosvāmī said: The Personal-
terests (13).
ity of Godhead, Śrī Kṛṣṇa, was pleased to place
His lotus feet on the lap of Vidura because Śrī Manu said: O all-powerful lord, O killer
Vidura was very meek and gentle. The sage of all sins, I shall abide by your order. Now
Maitreya was very pleased with Vidura’s please let me know my place and that of the liv-
words, and, being influenced by his spirit, he ing entities born of me (14).O master of the
attempted to speak (5). demigods, please attempt to lift the earth,
which is merged in the great water, because it
The sage Maitreya said to Vidura: After
is the dwelling place for all the living entities.
his appearance, Manu, the father of mankind,
It can be done by your endeavor and by the
along with his wife, thus addressed the reser-
mercy of the Lord (15).
voir of Vedic wisdom, Brahmā, with obei-
sances and folded hands (6).You are the father Śrī Maitreya said: Thus, seeing the earth
of all living entities and the source of their submerged in the water, Brahmā gave his attention
sistence because they are all born of you. Please for a long time to how it could be lifted
order us how we may be able to render service (16).Brahmā thought: While I have been en-
unto you (7).O worshipful one, please give us gaged in the process of creation, the earth has
your direction for the execution of duty within been inundated by a deluge and has gone down
our working capacity so that we can follow it into the depths of the ocean. What can we do
for fame in this life and progress in the next (8). who are engaged in this matter of creation? It is
best to let the Almighty Lord direct us (17).
Lord Brahmā said: My dear son, O lord of
the world, I am very pleased with you, and I O sinless Vidura, all of a sudden, while
desire all blessings for both you and your wife. Brahmā was engaged in thinking, a small form
You have without reservation surrendered of a boar came out of his nostril. The measure-
yourself unto me with your heart for my in- ment of the creature was not more than the up-
structions (9).O hero, your example is quite be- per portion of a thumb (18). O descendant of
fitting a son in relationship with his father. This Bharata, while Brahmā was observing Him,
sort of adoration for the superior is required. that boar became situated in the sky in a won-
One who is beyond the limit of envy and who derful manifestation as gigantic as a great ele-
is sane accepts the order of his father with great phant (19). Struck with wonder at observing the
delight and executes it to his full capacity wonderful boarlike form in the sky, Brahmā,
(10).Since you are my very obedient son, I ask with great brāhmaṇas like Marīci, as well as the
you to beget children qualified like yourself in Kumāras and Manu, began to argue in various
the womb of your wife. Rule the world in pur- ways (20).Is this some extraordinary entity
suance of the principles of devotional service come in the pretense of a boar? It is very won-
unto the Supreme Personality of Godhead, and derful that He has come from my nose(21).
thus worship the Lord by performances of First of all this boar was seen no bigger than the
tip of a thumb, and within a moment He was as
137
large as a stone. My mind is perturbed. Is He tried to fight with the Lord (31).Thereupon
the Supreme Personality of Godhead, Lord Boar killed the demon within the water,
Viṣṇu?(22)While Brahmā was deliberating just as a lion kills an elephant. The cheeks and
with his sons, the Supreme Personality of God- tongue of the Lord became smeared with the
head, Viṣṇu, roared tumultuously like a great blood of the demon, just as an elephant be-
mountain (23).The omnipotent Supreme Per- comes reddish from digging in the purple earth
sonality of Godhead enlivened Brahmā and the (32).Then the Lord, playing like an elephant,
other highly elevated brāhmaṇas by again roar- suspended the earth on the edge of His curved
ing with His uncommon voice, which echoed in white tusks. He assumed a bluish complexion
all directions (24).When the great sages and like that of a tamāla tree, and thus the sages,
thinkers who are residents of Janaloka, Tapo- headed by Brahmā, could understand Him to be
loka and Satyaloka heard the tumultuous voice the Supreme Personality of Godhead and of-
of Lord Boar, which was the all-auspicious fered respectful obeisances unto the Lord (33).
sound of the all-merciful Lord, they chanted
All the sages uttered with great respect: O
auspicious chants from the three Vedas
unconquerable enjoyer of all sacrifices, all glo-
(25).Playing like an elephant, He entered into
ries and all victories unto You! You are moving
the water after roaring again in reply to the Ve-
in Your form of the personified Vedas, and in
dic prayers by the great devotees. The Lord is
the hair holes of Your body the oceans are sub-
the object of the Vedic prayers, and thus He un-
merged. For certain reasons [to uplift the earth]
derstood that the devotees’ prayers were meant
You have now assumed the form of a boar
for Him (26).Before entering the water to res-
(34).O Lord, Your form is worshipable by per-
cue the earth, Lord Boar flew in the sky, slash-
formances of sacrifice, but souls who are
ing His tail, His hard hairs quivering. His very
simply miscreants are unable to see it. All the
glance was luminous, and He scattered the
Vedic hymns, Gāyatrī and others, are in the
clouds in the sky with His hooves and His glit-
touch of Your skin. In Your bodily hairs is the
tering white tusks (27).He was personally the
kuśa grass, in Your eyes is the clarified butter,
Supreme Lord Viṣṇu and was therefore tran-
and in Your four legs are the four kinds of fru-
scendental, yet because He had the body of a
itive activities (35).O Lord, Your tongue is a
hog, He searched after the earth by smell. His
plate of sacrifice, Your nostril is another plate
tusks were fearful, and He glanced over the
of sacrifice, in Your belly is the eating plate of
devotee-brāhmaṇas engaged in offering pray-
sacrifice, and another plate of sacrifice is the
ers. Thus He entered the water (28).Diving into
holes of Your ears. In Your mouth is the
the water like a giant mountain, Lord Boar di-
Brahmā plate of sacrifice, Your throat is the
vided the middle of the ocean, and two high
plate of sacrifice known as soma, and whatever
waves appeared as the arms of the ocean, which
You chew is known as agni-hotra (36).Moreo-
cried loudly as if praying to the Lord, “O Lord
ver, O Lord, the repetition of Your appearance
of all sacrifices, please do not cut me in two!
is the desire for all kinds of initiation. Your
Kindly give me protection!” (29) Lord Boar
neck is the place for three desires, and Your
penetrated the water with His hooves, which
tusks are the result of initiation and the end of
were like sharp arrows, and found the limits of
all desires. Your tongue is the prior activities of
the ocean, although it was unlimited. He saw
initiation, Your head is the fire without sacri-
the earth, the resting place for all living beings,
fice as well as the fire of worship, and Your liv-
lying as it was in the beginning of creation, and
ing forces are the aggregate of all desires (37).
He personally lifted it (30).
O Lord, Your semen is the sacrifice called
Lord Boar very easily took the earth on His soma-yajña. Your growth is the ritualistic per-
tusks and got it out of the water. Thus He ap- formances of the morning. Your skin and touch
peared very splendid. Then, His anger glowing sensations are the seven elements of the ag-
like the Sudarśana wheel, He immediately niṣṭoma sacrifice. Your bodily joints are sym-
killed the demon [Hiraṇyākṣa], although he bols of various other sacrifices performed in
138
twelve days. Therefore You arethe object of all manner the Personality of Godhead, Lord
sacrifices called soma and asoma, and You are Viṣṇu, the maintainer of all living entities,
bound by yajñas only (38).O Lord, You are the raised the earth from within the water, and hav-
Supreme Personality of Godhead and are wor- ing placed it afloat on the water, He returned to
shipable by universal prayers, Vedic hymns His own abode (47).If one hears and describes
and sacrificial ingredients. We offer our obei- in a devotional service attitude this auspicious
sances unto You. You can be realized by the narration of Lord Boar, which is worthy of de-
pure mind freed from all visible and invisible scription, the Lord, who is within the heart of
material contamination. We offer our respect- everyone, is very pleased (48).Nothing remains
ful obeisances to You as the supreme spiritual unachieved when the Supreme Personality of
master of knowledge in devotional service Godhead is pleased with someone. By tran-
(39).O lifter of the earth, the earth with its scendental achievement one understands eve-
mountains, which You have lifted with Your rything else to be insignificant. One who en-
tusks, is situated as beautifully as a lotus flower gages in transcendental loving service is ele-
with leaves sustained by an infuriated elephant vated to the highest perfectional stage by the
just coming out of the water (40). O Lord, as Lord Himself, who is seated in everyone’s heart
the peaks of great mountains become beautiful (49).Who, other than one who is not a human
when decorated with clouds, Your transcen- being, can exist in this world and not be inter-
dental body has become beautiful because of ested in the ultimate goal of life? Who can re-
Your lifting the earth on the edge of Your tusks fuse the nectar of narrations about the Person-
(41).O Lord, for the residential purposes of all ality of Godhead’s activities, which by itself
inhabitants, both moving and nonmoving, this can deliver one from all material pangs? (50)
earth is Your wife, and You are the supreme fa-
SB 3.14: Pregnancy of Diti in the Even-
ther. We offer our respectful obeisances unto
ing
You, along with mother earth, in whom You
have invested Your own potency, just as an ex- Śukadeva Gosvāmī said: After hearing
pert sacrificer puts fire in the araṇi wood from the great sage Maitreya about the Lord’s
(42).Who else but You, the Supreme Personal- incarnation as Varāha, Vidura, who had taken a
ity of Godhead, could deliver the earth from vow, begged him with folded hands to please
within the water? It is not very wonderful for narrate further transcendental activities of the
You, however, because You acted most won- Lord, since he [Vidura] did not yet feel satisfied
derfully in the creation of the universe. By (1).
Your energy You have created this wonderful
Śrī Vidura said: O chief amongst the great
cosmic manifestation (43).O Supreme Lord,
sages, I have heard by disciplic succession that
undoubtedly we are inhabitants of the most pi-
Hiraṇyākṣa, the original demon, was slain by
ous planets the Jana, Tapas and Satya lokas
the same form of sacrifices, the Personality of
but still we have been purified by the drops of
Godhead [Lord Boar] (2).What was the reason,
water sprinkled from Your shoulder hairs by
O brāhmaṇa, for the fight between the demon
the shaking of Your body (44).O Lord, there is
king and Lord Boar while the Lord was lifting
no limit to Your wonderful activities. Anyone
the earth as His pastime? My mind has become
who desires to know the limit of Your activities
very inquisitive, and therefore I am not satisfied
is certainly nonsensical. Everyone in this world
with hearing the narration of the Lord’s appear-
is conditioned by the powerful mystic poten-
ance. Please, therefore, speak more and more to
cies. Please bestow Your causeless mercy upon
a devotee who is faithful (3).
these conditioned souls (45).
The great sage Maitreya said: O warrior,
The sage Maitreya said: The Lord, being
the inquiry made by you is just befitting a dev-
thus worshiped by all the great sages and tran-
otee because it concerns the incarnation of the
scendentalists, touched the earth with His
Personality of Godhead. He is the source of lib-
hooves and placed it on the water (46). In this
eration from the chain of birth and death for all
139
those who are otherwise destined to die (4).By for who else but you is the source of the three
hearing these topics from the sage [Nārada], the perfections of liberation? (16) As one can cross
son of King Uttānapāda [Dhruva] was enlight- over the ocean with seagoing vessels, one can
ened regarding the Personality of Godhead, and cross the dangerous situation of the material
he ascended to the abode of the Lord, placing ocean by living with a wife (17). O respectful
his feet over the head of death (5).This history one, a wife is so helpful that she is called the
of the fight between the Lord as a boar and the better half of a man’s body because of her shar-
demon Hiraṇyākṣa was heard by me in a year ing in all auspicious activities. A man can move
long ago as it was described by the foremost of without anxiety entrusting all responsibilities to
the demigods, Brahmā, when he was ques- his wife (18).As a fort commander very easily
tioned by the other demigods (6).Diti, daughter conquers invading plunderers, by taking shelter
of Dakṣa, being afflicted with sex desire, of a wife one can conquer the senses, which are
begged her husband, Kaśyapa, the son of unconquerable in the other social orders (19).
Marīci, to have intercourse with her in the O queen of the home, we are not able to act like
evening in order to beget a child (7).The sun you, nor could we repay you for what you have
was setting, and the sage was sitting in trance done, even if we worked for our entire life or
after offering oblations to the Supreme Person- even after death. To repay you is not possible,
ality of Godhead, Viṣṇu, whose tongue is the even for those who are admirers of personal
sacrificial fire (8). qualities (20). Even though it is not possible to
repay you, I shall satisfy your sex desire imme-
In that place the beautiful Diti expressed
diately for the sake of begetting children. But
her desire: O learned one, Cupid is taking his
you must wait for only a few seconds so that
arrows and distressing me forcibly, as a mad el-
others may not reproach me (21).This particu-
ephant troubles a banana tree (9). Therefore
lar time is most inauspicious because at this
you should be kind towards me by showing me
time the horrible-looking ghosts and constant
complete mercy. I desire to have sons, and I am
companions of the lord of the ghosts are visible
much distressed by seeing the opulence of my
(22).Lord Śiva, the king of the ghosts, sitting
co-wives. By performing this act, you will be-
on the back of his bull carrier, travels at this
come happy (10). A woman is honored in the
time, accompanied by ghosts who follow him
world by the benediction of her husband, and a
for their welfare (23).Lord Śiva’s body is red-
husband like you will become famous by hav-
dish, and he is unstained, but he is covered with
ing children because you are meant for the ex-
ashes. His hair is dusty from the whirlwind dust
pansion of living entities (11).In days long ago,
of the burning crematorium. He is the younger
our father, the most opulent Dakṣa, who was af-
brother of your husband, and he sees with his
fectionate to his daughters, asked each of us
three eyes (24).Lord Śiva regards no one as his
separately whom we would prefer to select as
relative, yet there is no one who is not con-
our husband (12).Our well-wishing father,
nected with him. He does not regard anyone as
Dakṣa, after knowing our intentions, handed
very favorable or abominable. We respectfully
over thirteen of his daughters unto you, and
worship the remnants of his foodstuff, and we
since then we have all been faithful (13).O lo-
vow to accept what is rejected by him (25).Alt-
tus-eyed one, kindly bless me by fulfilling my
hough no one in the material world is equal to
desire. When someone in distress approaches a
or greater than Lord Śiva, and although his un-
great person, his pleas should never go in vain
impeachable character is followed by great
(14).
souls to dismantle the mass of nescience, he
O hero [Vidura], Diti, being thus afflicted by nevertheless remains as if a devil to give salva-
the contamination of lust, and therefore poor tion to all devotees of the Lord (26). Unfortu-
and talkative, was pacified by the son of Marīci nate, foolish persons, not knowing that he is en-
in suitable words (15).O afflicted one, I shall gaged in his own self, laugh at him. Such fool-
forthwith gratify whatever desire is dear to you, ish persons engage in maintaining the body
140
which is eatable by dogs with dresses, orna- your mind’s being polluted, because of defile-
ments, garlands and ointments (27). Demigods ment of the particular time, because of your
like Brahmā also follow the religious rites ob- negligence of my directions, and because of
served by him. He is the controller of the mate- your being apathetic to the demigods, every-
rial energy, which causes the creation of the thing was inauspicious (37).O haughty one,
material world. He is great, and therefore his you will have two contemptuous sons born of
devilish characteristics are simply imitation your condemned womb. Unlucky woman, they
(28). will cause constant lamentation to all the three
worlds! (38) They will kill poor, faultless living
Maitreya said: Diti was thus informed by
entities, torture women and enrage the great
her husband, but she was pressed by Cupid for
souls (39).At that time the Lord of the universe,
sexual satisfaction. She caught hold of the
the Supreme Personality of Godhead, who is
clothing of the great brāhmaṇa sage, just like a
the well-wisher of all living entities, will de-
shameless public prostitute (29). Understand-
scend and kill them, just as Indra smashes the
ing his wife’s purpose, he was obliged to per-
mountains with his thunderbolts (40).
form the forbidden act, and thus after offering
his obeisances unto worshipable fate, he lay Diti said: It is very good that my sons will
with her in a secluded place (30).Thereafter the be magnanimously killed by the arms of the
brāhmaṇa took his bath in the water and con- Personality of Godhead with His Sudarśana
trolled his speech by practicing trance, meditat- weapon. O my husband, may they never be
ing on the eternal effulgence and chanting the killed by the wrath of the brāhmaṇa devotees
holy Gāyatrī hymns within his mouth (31).O (41).A person who is condemned by a
son of the Bharata family, Diti, after this, went brāhmaṇa or is always fearful to other living
nearer to her husband, her face lowered because entities is not favored either by those who are
of her faulty action. She spoke as follows (32). already in hell or by those in the species in
which he is born (42).
The beautiful Diti said: My dear
brāhmaṇa, kindly see that my embryo is not The learned Kaśyapa said: Because of
killed by Lord Śiva, the lord of all living enti- your lamentation, penitence and proper delib-
ties, because of the great offense I have com- eration, and also because of your unflinching
mitted against him (33).Let me offer my obei- faith in the Supreme Personality of Godhead
sances unto the angry Lord Śiva, who is simul- and your adoration for Lord Śiva and me, one
taneously the very ferocious great demigod and of the sons [Prahlāda] of your son
the fulfiller of all material desires. He is all-aus- [Hiraṇyakaśipu] will be an approved devotee of
picious and forgiving, but his anger can imme- the Lord, and his fame will be broadcast
diately move him to chastise (34). Let him be equally with that of the Personality of Godhead
pleased with us, since he is my brother-in-law, (43-44). In order to follow in his footsteps,
the husband of my sister Satī. He is also the saintly persons will try to emulate his character
worshipable lord of all women. He is the per- by practicing freedom from animosity, just as
sonality of all opulences and can show mercy the purifying processes rectify gold of inferior
towards women, who are excused even by the quality (45).Everyone will be pleased with him
uncivilized hunters(35). because the Personality of Godhead, the su-
preme controller of the universe, is always sat-
Maitreya said: The great sage Kaśyapa thus
isfied with a devotee who does not wish for an-
addressed his wife, who was trembling because
ything beyond Him (46).That topmost devotee
of fear that her husband was offended. She un-
of the Lord will have expanded intelligence and
derstood that he had been dissuaded from his
expanded influence and will be the greatest of
daily duties of offering evening prayers, yet she
the great souls. Due to matured devotional ser-
desired the welfare of her children in the world
vice, he will certainly be situated in transcen-
(36).
dental ecstasy and will enter the spiritual sky
The learned Kaśyapa said: Because of
141
after quitting this material world (47).He will all the living entities are generated from you.
be a virtuously qualified reservoir of all good Therefore you are the cause of this universe,
qualities; he will be jolly and happy in others’ and anyone who meditates upon you without
happiness, distressed in others’ distress, and deviation attains devotional service (6).There is
will have no enemies. He will be a destroyer of no defeat in this material world for persons who
the lamentation of all the universes, like the control the mind and senses by controlling the
pleasant moon after the summer sun (48).Your breathing process and who are therefore expe-
grandson will be able to see, inside and outside, rienced, mature mystics. This is because by
the Supreme Personality of Godhead, whose such perfection in yoga they have attained your
wife is the beautiful goddess of fortune. The mercy (7). All the living entities within the uni-
Lord can assume the form desired by the devo- verse are conducted by the Vedic directions, as
tee, and His face is always beautifully deco- a bull is directed by the rope attached to its
rated with earrings (49). nose. No one can violate the rules laid down in
the Vedic literatures. To the chief person, who
The sage Maitreya said: Hearing that her
has contributed the Vedas, we offer our respect!
grandson would be a great devotee and that her
(8) The demigods prayed to Brahmā: Please
sons would be killed by Kṛṣṇa, Diti was highly
look upon us mercifully, for we have fallen into
pleased in mind (50).
a miserable condition; because of the darkness,
SB 3.15: Description of the Kingdom of all our work has been suspended (9).As fuel
God overloads a fire, so the embryo created by the
semen of Kaśyapa in the womb of Diti has
Śrī Maitreya said: My dear Vidura, Diti,
caused complete darkness throughout the uni-
the wife of the sage Kaśyapa, could understand
verse (10).
that the sons within her womb would be a cause
of disturbance to the demigods. As such, she Śrī Maitreya said: Thus Lord Brahmā, who
continuously bore the powerful semen of is understood by transcendental vibration, tried
Kaśyapa Muni, which was meant to give trou- to satisfy the demigods, being pleased with
ble to others, for one hundred years (1).By the their words of prayer (11).
force of the pregnancy of Diti, the light of the
Lord Brahmā said: My four sons Sanaka,
sun and moon was impaired in all the planets,
Sanātana, Sanandana and Sanat-kumāra, who
and the demigods of various planets, being dis-
were born from my mind, are your predeces-
turbed by that force, asked the creator of the
sors. Sometimes they travel throughout the ma-
universe, Brahmā, “What is this expansion of
terial and spiritual skies without any definite
darkness in all directions?” (2)
desire (12).After thus traveling all over the uni-
The fortunate demigods said: O great one, verses, they also entered into the spiritual sky,
just see this darkness, which you know very for they were freed from all material contami-
well and which is causing us anxieties. Because nation. In the spiritual sky there are spiritual
the influence of time cannot touch you, there is planets known as Vaikuṇṭhas, which are the
nothing unmanifest before you (3). O god of the residence of the Supreme Personality of God-
demigods, sustainer of the universe, head jewel head and His pure devotees and are worshiped
of all the demigods in other planets, you know by the residents of all the material planets (13).
the intentions of all living entities, in both the In the Vaikuṇṭha planets all the residents are
spiritual and material worlds (4). O original similar in form to the Supreme Personality of
source of strength and scientific knowledge, all Godhead. They all engage in devotional service
obeisances unto you! You have accepted the to the Lord without desires for sense gratifica-
differentiated mode of passion from the Su- tion (14).In the Vaikuṇṭha planets is the Su-
preme Personality of Godhead. With the help preme Personality of Godhead, who is the orig-
of external energy you are born of the unmani- inal person and who can be understood through
fested source. All obeisances unto you! (5) O
lord, all these planets exist within your self, and
142
the Vedic literature. He is full of the uncontam- coral-paved banks of transcendental reservoirs
inated mode of goodness, with no place for pas- of water. While offering worship to the Lord,
sion or ignorance. He contributes religious pro- they can see on the water the reflection of their
gress for the devotees (15).In those Vaikuṇṭha beautiful faces with raised noses, and it appears
planets there are many forests which are very that they have become more beautiful because
auspicious. In those forests the trees are desire of the Lord’s kissing their faces (22). It is very
trees, and in all seasons they are filled with much regrettable that unfortunate people do not
flowers and fruits because everything in the discuss the description of the Vaikuṇṭha planets
Vaikuṇṭha planets is spiritual and personal but engage in topics which are unworthy to hear
(16). and which bewilder one’s intelligence. Those
who give up the topics of Vaikuṇṭha and take
In the Vaikuṇṭha planets the inhabitants fly
to talk of the material world are thrown into the
in their airplanes, accompanied by their wives
darkest region of ignorance (23).Lord Brahmā
and consorts, and eternally sing of the character
said: My dear demigods, the human form of life
and activities of the Lord, which are always de-
is of such importance that we also desire to
void of all inauspicious qualities. While singing
have such life, for in the human form one can
the glories of the Lord, they deride even the
attain perfect religious truth and knowledge. If
presence of the blossoming mādhavī flowers,
one in this human form of life does not under-
which are fragrant and laden with honey
stand the Supreme Personality of Godhead and
(17).When the king of bees hums in a high
His abode, it is to be understood that he is very
pitch, singing the glories of the Lord, there is a
much affected by the influence of external na-
temporary lull in the noise of the pigeon, the
ture (24).Persons whose bodily features change
cuckoo, the crane, the cakravāka, the swan, the
in ecstasy and who breathe heavily and perspire
parrot, the partridge and the peacock. Such
due to hearing the glories of the Lord are pro-
transcendental birds stop their own singing
moted to the kingdom of God, even though they
simply to hear the glories of the Lord (18).Alt-
do not care for meditation and other austerities.
hough flowering plants like the mandāra,
The kingdom of God is above the material uni-
kunda, kurabaka, utpala, campaka, arṇa,
verses, and it is desired by Brahmā and other
punnāga, nāgakeśara, bakula, lily and pārijāta
demigods (25).Thus the great sages Sanaka,
are full of transcendental fragrance, they are
Sanātana, Sanandana and Sanat-kumāra, upon
still conscious of the austerities performed by
reaching the above-mentioned Vaikuṇṭha in the
tulasī, for tulasī is given special preference by
spiritual world by dint of their mystic yoga per-
the Lord, who garlands Himself with tulasī
formance, perceived unprecedented happiness.
leaves (19).The inhabitants of Vaikuṇṭha travel
They found that the spiritual sky was illumi-
in their airplanes made of lapis lazuli, emerald
nated by highly decorated airplanes piloted by
and gold. Although crowded by their consorts,
the best devotees of Vaikuṇṭha and was pre-
who have large hips and beautiful smiling
dominated by the Supreme Personality of God-
faces, they cannot be stimulated to passion by
head (26).
their mirth and beautiful charms (20).
After passing through the six entrances of
The ladies in the Vaikuṇṭha planets are as
Vaikuṇṭha-purī, the Lord’s residence, without
beautiful as the goddess of fortune herself.
feeling astonishment at all the decorations, they
Such transcendentally beautiful ladies, their
saw at the seventh gate two shining beings of
hands playing with lotuses and their leg bangles
the same age, armed with maces and adorned
tinkling, are sometimes seen sweeping the mar-
with most valuable jewelry, earrings, dia-
ble walls, which are bedecked at intervals with
monds, helmets, garments, etc (27).The two
golden borders, in order to receive the grace of
doormen were garlanded with fresh flowers
the Supreme Personality of Godhead (21).The
which attracted intoxicated bees and which
goddesses of fortune worship the Lord in their
were placed around their necks and between
own gardens by offering tulasī leaves on the
143
their four blue arms. From their arched eye- benefit can eventually be bestowed upon them.
brows, discontented nostrils and reddish eyes, Since they find duality in the existence of
they appeared somewhat agitated (28). The Vaikuṇṭha life, they are contaminated and
great sages, headed by Sanaka, had opened should be removed from this place to the mate-
doors everywhere. They had no idea of “ours” rial world, where the living entities have three
and “theirs.” With open minds, they entered the kinds of enemies (34).
seventh door out of their own will, just as they
When the doormen of Vaikuṇṭhaloka, who
had passed through the six other doors, which
were certainly devotees of the Lord, found that
were made of gold and diamonds (29).The four
they were going to be cursed by the brāhmaṇas,
boy-sages, who had nothing to cover their bod-
they at once became very much afraid and fell
ies but the atmosphere, looked only five years
down at the feet of the brāhmaṇas in great anx-
old, even though they were the oldest of all liv-
iety, for a brāhmaṇa’s curse cannot be counter-
ing creatures and had realized the truth of the
acted by any kind of weapon (35).After being
self. But when the porters, who happened to
cursed by the sages, the doormen said: It is
possess a disposition quite unpalatable to the
quite apt that you have punished us for neglect-
Lord, saw the sages, they blocked their way
ing to respect sages like you. But we pray that
with their staffs, despising their glories, alt-
due to your compassion at our repentance, the
hough the sages did not deserve such treatment
illusion of forgetting the Supreme Personality
at their hands (30).When the Kumāras, alt-
of Godhead will not come upon us as we go
hough by far the fittest persons, were thus for-
progressively downward (36).
bidden entrance by the two chief doorkeepers
of Śrī Hari while other divinities looked on, At that very moment, the Lord, who is called
their eyes suddenly turned red because of anger Padmanābha because of the lotus grown from
due to their great eagerness to see their most His navel and who is the delight of the right-
beloved master, Śrī Hari, the Personality of eous, learned about the insult offered by His
Godhead (31). own servants to the saints. Accompanied by His
spouse, the goddess of fortune, He went to the
The sages said: Who are these two persons
spot on those very feet sought for by recluses
who have developed such a discordant mental-
and great sages (37). The sages, headed by
ity even though they are posted in the service
Sanaka Ṛṣi, saw that the Supreme Personality
of the Lord in the highest position and are ex-
of Godhead, Viṣṇu, who was formerly visible
pected to have developed the same qualities as
only within their hearts in ecstatic trance, had
the Lord? How are these two persons living in
now actually become visible to their eyes. As
Vaikuṇṭha? Where is the possibility of an en-
He came forward, accompanied by His own as-
emy’s coming into this kingdom of God? The
sociates bearing all paraphernalia, such as an
Supreme Personality of Godhead has no en-
umbrella and a cāmara fan, the white bunches
emy. Who could be envious of Him? Probably
of hair moved very gently, like two swans, and
these two persons are imposters; therefore they
due to their favorable breeze the pearls garland-
suspect others to be like themselves (32).In the
ing the umbrella also moved, like drops of nec-
Vaikuṇṭha world there is complete harmony be-
tar falling from the white full moon or ice melt-
tween the residents and the Supreme Personal-
ing due to a gust of wind (38). The Lord is the
ity of Godhead, just as there is complete har-
reservoir of all pleasure. His auspicious pres-
mony within space between the big and the
ence is meant for everyone’s benediction, and
small skies. Why then is there a seed of fear in
His affectionate smiling and glancing touch the
this field of harmony? These two persons are
core of the heart. The Lord’s beautiful bodily
dressed like inhabitants of Vaikuṇṭha, but
color is blackish, and His broad chest is the
wherefrom can their disharmony come into ex-
resting place of the goddess of fortune, who
istence? (33) Therefore let us consider how
glorifies the entire spiritual world, the summit
these two contaminated persons should be pun-
of all heavenly planets. Thus it appeared that
ished. The punishment should be apt, for thus
144
the Lord was personally spreading the beauty The Kumāras said: Our dear Lord, You are
and good fortune of the spiritual world (39).He not manifested to rascals, even though You are
was adorned with a girdle that shone brightly seated within the heart of everyone. But as far
on the yellow cloth covering His large hips, and as we are concerned, we see You face to face,
He wore a garland of fresh flowers which was although You are unlimited. The statements we
distinguished by humming bees. His lovely have heard about You from our father, Brahmā,
wrists were graced with bracelets, and He through the ears have now been actually real-
rested one of His hands on the shoulder of ized by Your kind appearance (46).We know
Garuḍa, His carrier, and twirled a lotus with an- that You are the Supreme Absolute Truth, the
other hand (40).His countenance was distin- Personality of Godhead, who manifests His
guished by cheeks that enhanced the beauty of transcendental form in the uncontaminated
His alligator-shaped pendants, which outshone mode of pure goodness. This transcendental,
lightning. His nose was prominent, and His eternal form of Your personality can be under-
head was covered with a gem-studded crown. stood only by Your mercy, through unflinching
A charming necklace hung between His stout devotional service, by great sages whose hearts
arms, and His neck was adorned with the gem have been purified in the devotional way (47).
known by the name Kaustubha (41).The ex- Persons who are very expert and most intelli-
quisite beauty of Nārāyaṇa, being many times gent in understanding things as they are engage
magnified by the intelligence of His devotees, in hearing narrations of the auspicious activi-
was so attractive that it defeated the pride of the ties and pastimes of the Lord, which are worth
goddess of fortune in being the most beautiful. chanting and worth hearing. Such persons do
My dear demigods, the Lord who thus mani- not care even for the highest material benedic-
fested Himself is worshipable by me, by Lord tion, namely liberation, to say nothing of other
Śiva and by all of you. The sages regarded Him less important benedictions like the material
with unsated eyes and joyously bowed their happiness of the heavenly kingdom (48).O
heads at His lotus feet (42). Lord, we pray that You let us be born in any
hellish condition of life, just as long as our
When the breeze carrying the aroma of tulasī
hearts and minds are always engaged in the ser-
leaves from the toes of the lotus feet of the Per-
vice of Your lotus feet, our words are made
sonality of Godhead entered the nostrils of
beautiful [by speaking of Your activities] just
those sages, they experienced a change both in
as tulasī leaves are beautified when offered
body and in mind, even though they were at-
unto Your lotus feet, and as long as our ears are
tached to the impersonal Brahman understand-
always filled with the chanting of Your tran-
ing (43). The Lord’s beautiful face appeared to
scendental qualities (49). O Lord, we therefore
them like the inside of a blue lotus, and the
offer our respectful obeisances unto Your eter-
Lord’s smile appeared to be a blossoming jas-
nal form as the Personality of Godhead, which
mine flower. After seeing the face of the Lord,
You have so kindly manifested before us. Your
the sages were fully satisfied, and when they
supreme, eternal form cannot be seen by unfor-
wanted to see Him further, they looked upon
tunate, less intelligent persons, but we are so
the nails of His lotus feet, which resembled ru-
much satisfied in our mind and vision to see it
bies. Thus they viewed the Lord’s transcenden-
(50).
tal body again and again, and so they finally
achieved meditation on the Lord’s personal fea-
ture (44). This is the form of the Lord which is
meditated upon by the followers of the yoga
process, and it is pleasing to the yogīs in medi-
tation. It is not imaginary but factual, as proved
SB 3.16:The Two Doorkeepers of
by great yogīs. The Lord is full in eight kinds
Vaikuṇṭha, Jaya and Vijaya, Cursed by the
of achievement, but for others these achieve-
Sages
ments are not possible in full perfection (45).
145
Lord Brahmā said: After thus congratulat- brāhmaṇas, the cows and the defenseless crea-
ing the sages for their nice words, the Supreme tures are My own body. Those whose faculty of
Personality of Godhead, whose abode is in the judgment has been impaired by their own sin
kingdom of God, spoke as follows (1). look upon these as distinct from Me. They are
just like furious serpents, and they are angrily
The Personality of Godhead said: These
torn apart by the bills of the vulturelike messen-
attendants of Mine, Jaya and Vijaya by name,
gers of Yamarāja, the superintendent of sinful
have committed a great offense against you be-
persons (10).On the other hand, they captivate
cause of ignoring Me (2).O great sages, I ap-
My heart who are gladdened in heart and who,
prove of the punishment that you who are de-
their lotus faces enlightened by nectarean
voted to Me have meted out to them (3).To Me,
smiles, respect the brāhmaṇas, even though the
the brāhmaṇa is the highest and most beloved
brāhmaṇas utter harsh words. They look upon
personality. The disrespect shown by My at-
the brāhmaṇas as My own Self and pacify them
tendants has actually been displayed by Me be-
by praising them in loving words, even as a son
cause the doormen are My servitors. I take this
would appease an angry father or as I am paci-
to be an offense by Myself; therefore I seek
fying you (11).These servants of Mine have
your forgiveness for the incident that has arisen
transgressed against you, not knowing the mind
(4).A wrong act committed by a servant leads
of their master. I shall therefore deem it a favor
people in general to blame his master, just as a
done to Me if you order that, although reaping
spot of white leprosy on any part of the body
the fruit of their transgression, they may return
pollutes all of the skin (5).Anyone in the entire
to My presence soon and the time of their exile
world, even down to the caṇḍāla, who lives by
from My abode may expire before long (12).
cooking and eating the flesh of the dog, is im-
mediately purified if he takes bath in hearing Brahmā continued: Even though the sages
through the ear the glorification of My name, had been bitten by the serpent of anger, their
fame, etc. Now you have realized Me without souls were not satiated with hearing the Lord’s
doubt; therefore I will not hesitate to lop off My lovely and illuminating speech, which was like
own arm if its conduct is found hostile to you a series of Vedic hymns (13).The Lord’s excel-
(6).The Lord continued: Because I am the ser- lent speech was difficult to comprehend be-
vitor of My devotees, My lotus feet have because of its momentous import and its most
come so sacred that they immediately wipe out profound significance. The sages heard it with
all sin and I have acquired such a disposition wide-open ears and pondered it as well. But alt-
that the goddess of fortune does not leave Me, hough hearing, they could not understand what
even though I have no attachment for her, while He intended to do (14).The four brāhmaṇa
others praise her beauty and observe sacred sages were nevertheless extremely delighted to
vows to secure from her even a slight favor (7).I behold Him, and they experienced a thrill
do not enjoy the oblations offered by the sacri- throughout their bodies. They then spoke as fol-
ficers in the sacrificial fire, which is one of My lows to the Lord, who had revealed the multi-
own mouths, with the same relish as I do the glories of the Supreme Personality through His
delicacies overflowing with ghee which are of- internal potency, yoga-māyā (15).
fered to the mouths of the brāhmaṇas who have
The sages said: O Supreme Personality of
dedicated to Me the results of their activities
Godhead, we are unable to know what You in-
and who are ever satisfied with My prasāda
tend for us to do, for even though You are the
(8).I am the master of My unobstructed internal
supreme ruler of all, You speak in our favor as
energy, and the water of the Ganges is the rem-
if we had done something good for You (16).O
nant left after My feet are washed. That water
Lord, You are the supreme director of the brah-
sanctifies the three worlds, along with Lord
minical culture. Your considering the
Śiva, who bears it on his head. If I can take the
brāhmaṇas to be in the highest position is Your
dust of the feet of the Vaiṣṇava on My head,
example for teaching others. Actually You are
who will refuse to do the same? (9) The
146
the supreme worshipable Deity, not only for the submission You exhibit Your transcendental
gods but for the brāhmaṇas also (17).You are pastimes (24).O Lord, whatever punishment
the source of the eternal occupation of all living You wish to award to these two innocent per-
entities, and by Your multimanifestations of sons, or also to us, we shall accept without du-
Personalities of Godhead, You have always plicity. We understand that we have cursed two
protected religion. You are the supreme objec- faultless persons (25).
tive of religious principles, and in our opinion
The Lord replied: O brāhmaṇas, know that
You are inexhaustible and unchangeable eter-
the punishment you inflicted on them was orig-
nally (18).Mystics and transcendentalists, by
inally ordained by Me, and therefore they will
the mercy of the Lord, cross beyond nescience
fall to a birth in a demoniac family. But they
by ceasing all material desires. It is not possi-
will be firmly united with Me in thought
ble, therefore, that the Supreme Lord can be fa-
through mental concentration intensified by an-
vored by others (19).The goddess of fortune,
ger, and they will return to My presence shortly
Lakṣmī, the dust of whose feet is worn on the
(26).
head by others, waits upon You, as appointed,
for she is anxious to secure a place in the abode Lord Brahmā said: After seeing the Lord
of the king of bees, who hovers on the fresh of Vaikuṇṭha, the Supreme Personality of God-
wreath of tulasī leaves offered at Your feet by head, in the self-illuminated Vaikuṇṭha planet,
some blessed devotee (20). O Lord, You are the sages left that transcendental abode
exceedingly attached to the activities of Your (27).The sages circumambulated the Supreme
pure devotees, yet You are never attached to the Lord, offered their obeisances and returned, ex-
goddesses of fortune who constantly engage in tremely delighted at learning of the divine opu-
Your transcendental loving service. How can lences of the Vaiṣṇava (28).The Lord then said
You be purified, therefore, by the dust of the to His attendants, Jaya and Vijaya: Depart this
path traversed by the brāhmaṇas, and how can place, but fear not. All glories unto you.
You be glorified or made fortunate by the Though I am capable of nullifying the
marks of Śrīvatsa on Your chest? (21) brāhmaṇas’ curse, I would not do so. On the
contrary, it has My approval (29).This depar-
O Lord, You are the personification of all re-
ture from Vaikuṇṭha was foretold by Lakṣmī,
ligion. Therefore You manifest Yourself in
the goddess of fortune. She was very angry be-
three millenniums, and thus You protect this
cause when she left My abode and then re-
universe, which consists of animate and inani-
turned, you stopped her at the gate while I was
mate beings. By Your grace, which is of pure
sleeping (30).The Lord assured the two
goodness and is the bestower of all blessings,
Vaikuṇṭha inhabitants, Jaya and Vijaya: By
kindly drive away the elements of rajas and ta-
practicing the mystic yoga system in anger, you
mas for the sake of the demigods and twice-
will be cleansed of the sin of disobeying the
born (22).O Lord, You are the protector of the
brāhmaṇas and within a very short time return
highest of the twice-born. If You do not protect
to Me (31).After thus speaking at the door of
them by offering worship and mild words, then
Vaikuṇṭha, the Lord returned to His abode,
certainly the auspicious path of worship will be
where there are many celestial airplanes and
rejected by people in general, who act on the
all-surpassing wealth and splendor (32).But
strength and authority of Your Lordship
those two gatekeepers, the best of the demi-
(23).Dear Lord, You never want the auspicious
gods, their beauty and luster diminished by the
path to be destroyed, for You are the reservoir
curse of the brāhmaṇas, became morose and
of all goodness. Just to benefit people in gen-
fell from Vaikuṇṭha, the abode of the Supreme
eral, You destroy the evil element by Your
Lord (33).Then, as Jaya and Vijaya fell from
mighty potency. You are the proprietor of the
the Lord’s abode, a great roar of disappoint-
three creations and the maintainer of the entire
ment arose from all the demigods, who were
universe. Therefore Your potency is not re-
sitting in their splendid airplanes (34).Lord
duced by Your submissive behavior. Rather, by
147
Brahmā continued: Those two principal door- wailed aloud as if stricken with sorrow, and
keepers of the Personality of Godhead have there was a commotion among the creatures in-
now entered the womb of Diti, the powerful se- habiting the ocean. The rivers and lakes were
men of Kaśyapa Muni having covered them also agitated, and lotuses withered (7).Misty
(35).It is the prowess of these twin asuras [de- halos appeared around the sun and the moon
mons] that has disturbed you, for it has mini- during solar and lunar eclipses again and again.
mized your power. There is no remedy within Claps of thunder were heard even without
my power, however, for it is the Lord Himself clouds, and sounds like those of rattling chari-
who desires to do all this (36).My dear sons, the ots emerged from the mountain caves (8).In the
Lord is the controller of the three modes of na- interior of the villages she-jackals yelled por-
ture and is responsible for the creation, preser- tentously, vomiting strong fire from their
vation and dissolution of the universe. His won- mouths, and jackals and owls also joined them
derful creative power, yoga-māyā, cannot be with their cries (9). Raising their necks, dogs
easily understood even by the masters of yoga. cried here and there, now in the manner of sing-
That most ancient person, the Personality of ing and now of wailing (10). O Vidura, the
Godhead, will alone come to our rescue. What asses ran hither and thither in herds, striking the
purpose can we serve on His behalf by deliber- earth with their hard hooves and wildly braying
ating on the subject? (37) (11). Frightened by the braying of the asses,
birds flew shrieking from their nests, while cat-
SB 3.17: Victory of Hiraṇyākṣa Over All
tle in the cowsheds as well as in the woods
the Directions of the Universe
passed dung and urine (12).Cows, terrified,
Śrī Maitreya said: The demigods, the in- yielded blood in place of milk, clouds rained
habitants of the higher planets, were freed from pus, the images of the gods in the temples shed
all fear upon hearing the cause of the darkness tears, and trees fell down without a blast of
explained by Brahmā, who was born from wind (13).Ominous planets such as Mars and
Viṣṇu. Thus they all returned to their respective Saturn shone brighter and surpassed the auspi-
planets (1). cious ones such as Mercury, Jupiter and Venus
as well as a number of lunar mansions. Taking
The virtuous lady Diti had been very appre-
seemingly retrograde courses, the planets came
hensive of trouble to the gods from the children
in conflict with one another (14). Marking
in her womb, and her husband predicted the
these and many other omens of evil times, eve-
same. She brought forth twin sons after a full
ryone but the four sage sons of Brahmā, who
one hundred years of pregnancy (2).On the
were aware of the fall of Jaya and Vijaya and
birth of the two demons there were many natu-
of their birth as Diti’s sons, was seized with
ral disturbances, all very fearful and wonderful,
fear. They did not know the secrets of these
in the heavenly planets, the earthly planets and
portents and thought that the dissolution of the
in between them (3).There were earthquakes
universe was at hand (15).
along the mountains on the earth, and it ap-
peared that there was fire everywhere. Many in- These two demons who appeared in ancient
auspicious planets like Saturn appeared, along times soon began to exhibit uncommon bodily
with comets, meteors and thunderbolts features; they had steel-like frames which be-
(4).There blew winds which were most uninvit- gan to grow just like two great mountains
ing to the touch, hissing again and again and (16).Their bodies became so tall that they
uprooting gigantic trees. They had storms for seemed to kiss the sky with the crests of their
their armies and clouds of dust for their ensigns gold crowns. They blocked the view of all di-
(5).The luminaries in the heavens were rections and while walking shook the earth at
screened by masses of clouds, in which light- every step. Their arms were adorned with bril-
ning sometimes flashed as though laughing. liant bracelets, and they stood as if covering the
Darkness reigned everywhere, and nothing sun with their waists, which were bound with
could be seen (6).The ocean with its high waves excellent and beautiful girdles (17).Prajāpati
148
Kaśyapa, the creator of the living entities, gave with a smile, “Give me battle, O Supreme
his twin sons their names; the one who was Lord!” (27) You are the guardian of an entire
born first he named Hiraṇyākṣa, and the one sphere and a ruler of wide fame. Having
who was first conceived by Diti he named crushed the might of arrogant and conceited
Hiraṇyakaśipu (18). warriors and having conquered all the Daityas
and Dānavas in the world, you once performed
The elder child, Hiraṇyakaśipu, was un-
a Rājasūya sacrifice to the Lord (28).
afraid of death from anyone within the three
worlds because he received a benediction from Thus mocked by an enemy whose vanity
Lord Brahmā. He was proud and puffed up due knew no bounds, the worshipful lord of the wa-
to this benediction and was able to bring all ters waxed angry, but by dint of his reason he
three planetary systems under his control managed to curb the anger that had sprung up
(19).His younger brother, Hiraṇyākṣa, was al- in him, and he replied: O dear one, we have
ways ready to satisfy his elder brother by his now desisted from warfare, having grown too
activities. Hiraṇyākṣa took a club on his shoul- old for combat (29). You are so skilled in war
der and traveled all over the universe with a that I do not see anyone else but the most an-
fighting spirit just to satisfy Hiraṇyakaśipu cient person, Lord Viṣṇu, who can give satis-
(20).Hiraṇyākṣa’s temper was difficult to con- faction in battle to you. Therefore, O chief of
trol. He had anklets of gold tinkling about his the asuras, approach Him, whom even heroes
feet, he was adorned with a gigantic garland, like you mention with praise (30).Varuṇa con-
and he rested his huge mace on one of his tinued: On reaching Him you will be rid of your
shoulders (21). His mental and bodily strength pride at once and will lie down on the field of
as well as the boon conferred upon him had battle, surrounded by dogs, for eternal sleep. It
made him proud. He feared death at the hands is in order to exterminate wicked fellows like
of no one, and there was no checking him. The you and to show His grace to the virtuous that
gods, therefore, were seized with fear at his He assumes His various incarnations like
very sight, and they hid themselves even as Varāha (31).
snakes hide themselves for fear of Garuḍa
SB 3.18: The Battle Between Lord Boar
(22).On not finding Indra and the other demi-
and the Demon Hiraṇyākṣa
gods, who had previously been intoxicated with
power, the chief of the Daityas, seeing that they Maitreya continued: The proud and falsely
had all vanished before his might, roared loudly glorious Daitya paid little heed to the words of
(23).After returning from the heavenly king- Varuṇa. O dear Vidura, he learned from Nārada
dom, the mighty demon, who was like an ele- the whereabouts of the Supreme Personality of
phant in wrath, for the sake of sport dived into Godhead and hurriedly betook himself to the
the deep ocean, which was roaring terribly depths of the ocean (1).He saw there the all-
(24).On his entering the ocean, the aquatic ani- powerful Personality of Godhead in His boar
mals who formed the host of Varuṇa were incarnation, bearing the earth upward on the
stricken with fear and ran far away. Thus ends of His tusks and robbing him of his splen-
Hiraṇyākṣa showed his splendor without deal- dor with His reddish eyes. The demon laughed:
ing a blow (25).Moving about in the ocean for Oh, an amphibious beast! (2) The demon ad-
many, many years, the mighty Hiraṇyākṣa dressed the Lord: O best of the demigods,
smote the gigantic wind-tossed waves again dressed in the form of a boar, just hear me. This
and again with his iron mace and reached earth is entrusted to us, the inhabitants of the
Vibhāvarī, the capital of Varuṇa (26).Vibhāvarī lower regions, and You cannot take it from my
is the home of Varuṇa, lord of the aquatic crea- presence and not be hurt by me (3).You rascal,
tures and guardian of the lower regions of the You have been nourished by our enemies to kill
universe, where the demons generally reside. us, and You have killed some demons by re-
There Hiraṇyākṣa fell at Varuṇa’s feet like a maining invisible. O fool, Your power is only
lowborn man, and to make fun of him he said mystic, so today I shall enliven my kinsmen by
149
killing You (4).The demon continued: When and kin by slaying Us. One may be proud, yet
You fall dead with Your skull smashed by the he does not deserve a seat in an assembly if he
mace hurled by my arms, the demigods and fails to fulfill his promised word (12).
sages who offer You oblations and sacrifice in
Śrī Maitreya said: The demon, being thus
devotional service will also automatically cease
challenged by the Personality of Godhead, be-
to exist, like trees without roots (5).
came angry and agitated, and he trembled in an-
Although the Lord was pained by the shaft- ger like a challenged cobra (13). Hissing indig-
like abusive words of the demon, He bore the nantly, all his senses shaken by wrath, the de-
pain. But seeing that the earth on the ends of mon quickly sprang upon the Lord and dealt
His tusks was frightened, He rose out of the wa- Him a blow with his powerful mace (14).The
ter just as an elephant emerges with its female Lord, however, by moving slightly aside,
companion when assailed by an alligator dodged the violent mace-blow aimed at His
(6).The demon, who had golden hair on his breast by the enemy, just as an accomplished
head and fearful tusks, gave chase to the Lord yogī would elude death (15).The Personality of
while He was rising from the water, even as an Godhead now exhibited His anger and rushed
alligator would chase an elephant. Roaring like to meet the demon, who bit his lip in rage, took
thunder, he said: Are You not ashamed of run- up his mace again and began to repeatedly
ning away before a challenging adversary? brandish it about (16).Then with His mace the
There is nothing reproachable for shameless Lord struck the enemy on the right of his brow,
creatures! (7) but since the demon was expert in fighting, O
gentle Vidura, he protected himself by a ma-
The Lord placed the earth within His sight
neuver of his own mace (17).In this way, the
on the surface of the water and transferred to
demon Haryakṣa and the Lord, the Personality
her His own energy in the form of the ability to
of Godhead, struck each other with their huge
float on the water. While the enemy stood look-
maces, each enraged and seeking his own vic-
ing on, Brahmā, the creator of the universe, ex-
tory (18).There was keen rivalry between the
tolled the Lord, and the other demigods rained
two combatants; both had sustained injuries on
flowers on Him (8).The demon, who had a
their bodies from the blows of each other’s
wealth of ornaments, bangles and beautiful
pointed maces, and each grew more and more
golden armor on his body, chased the Lord
enraged at the smell of blood on his person. In
from behind with a great mace. The Lord toler-
their eagerness to win, they performed maneu-
ated his piercing ill words, but in order to reply
vers of various kinds, and their contest looked
to him, He expressed His terrible anger (9).
like an encounter between two forceful bulls
The Personality of Godhead said: Indeed, for the sake of a cow (19). O descendant of
We are creatures of the jungle, and We are Kuru, Brahmā, the most independent demigod
searching after hunting dogs like you. One who of the universe, accompanied by his followers,
is freed from the entanglement of death has no came to see the terrible fight for the sake of the
fear from the loose talk in which you are in- world between the demon and the Personality
dulging, for you are bound up by the laws of of Godhead, who appeared in the form of a boar
death (10). Certainly We have stolen the (20).After arriving at the place of combat,
charge of the inhabitants of Rasātala and have Brahmā, the leader of thousands of sages and
lost all shame. Although bitten by your power- transcendentalists, saw the demon, who had at-
ful mace, I shall stay here in the water for some tained such unprecedented power that no one
time because, having created enmity with a could fight with him. Brahmā then addressed
powerful enemy, I now have no place to go Nārāyaṇa, who was assuming the form of a
(11).You are supposed to be the commander of boar for the first time (21).
many foot soldiers, and now you may take
Lord Brahmā said: My dear Lord, this de-
prompt steps to overthrow Us. Give up all your
mon has proved to be a constant pinprick to the
foolish talk and wipe out the cares of your kith
150
demigods, the brāhmaṇas, the cows and inno- respected the law of single combat, thereby kin-
cent persons who are spotless and always de- dling the fury of the Supreme Lord (4).As the
pendent upon worshiping Your lotus feet. He Lord’s mace fell to the ground and a cry of
has become a source of fear by unnecessarily alarm arose from the witnessing crowd of gods
harassing them. Since he has attained a boon and ṛṣis, the Personality of Godhead acknowl-
from me, he has become a demon, always edged the demon’s love of righteousness and
searching for a proper combatant, wandering therefore invoked His Sudarśana discus (5).
all over the universe for this infamous purpose
As the discus began to revolve in the Lord’s
(22-23).Lord Brahmā continued: My dear
hands and the Lord contended at close quarters
Lord, there is no need to play with this serpen-
with the chief of His Vaikuṇṭha attendants, who
tine demon, who is always very skilled in con-
had been born as Hiraṇyākṣa, a vile son of Diti,
juring tricks and is arrogant, self-sufficient and
there issued from every direction strange ex-
most wicked (24).Brahmā continued: My dear
pressions uttered by those who were witnessing
Lord, You are infallible. Please kill this sinful
from airplanes. They had no knowledge of the
demon before the demoniac hour arrives and he
Lord’s reality, and they cried, “May victory at-
presents another formidable approach favora-
tend You! Pray dispatch him. Play no more
ble to him. You can kill him by Your internal
with him” (6). When the demon saw the Per-
potency without doubt (25).My Lord, the dark-
sonality of Godhead, who had eyes just like lo-
est evening, which covers the world, is fast ap-
tus petals, standing in position before him,
proaching. Since You are the Soul of all souls,
armed with His Sudarśana discus, his senses
kindly kill him and win victory for the demi-
were overpowered by indignation. He began to
gods (26).The auspicious period known as ab-
hiss like a serpent, and he bit his lip in great
hijit, which is most opportune for victory, com-
resentment (7).The demon, who had fearful
menced at midday and has all but passed; there-
tusks, stared at the Personality of Godhead as
fore, in the interest of Your friends, please dis-
though to burn Him. Springing into the air, he
pose of this formidable foe quickly (27).This
aimed his mace at the Lord, exclaiming at the
demon, luckily for us, has come of his own ac-
same time, “You are slain!” (8) O saintly
cord to You, his death ordained by You; there-
Vidura, while His enemy looked on, the Lord
fore, exhibiting Your ways, kill him in the duel
in His boar form, the enjoyer of all sacrificial
and establish the worlds in peace (28).
offerings, playfully knocked down the mace
SB 3.19: The Killing of the Demon with His left foot, even as it came upon Him
Hiraṇyākṣa with the force of a tempest (9). The Lord then
said: “Take up your weapon and try again, ea-
Śrī Maitreya said: After hearing the words
ger as you are to conquer Me.” Challenged in
of Brahmā, the creator, which were free from
these words, the demon aimed his mace at the
all sinful purposes and as sweet as nectar, the
Lord and once more loudly roared (10).When
Lord heartily laughed and accepted his prayer
the Lord saw the mace flying toward Him, He
with a glance laden with love (1). The Lord,
stood firmly where He was and caught it with
who had appeared from the nostril of Brahmā,
the same ease as Garuḍa, the king of birds,
sprang and aimed His mace at the chin of His
would seize a serpent (11).
enemy, the Hiraṇyākṣa demon, who was stalk-
ing fearlessly before Him (2).Struck by the de- His valor thus frustrated, the great demon
mon’s mace, however, the Lord’s mace slipped felt humiliated and was put out of countenance.
from His hand and looked splendid as it fell He was reluctant to take back the mace when it
down whirling. This was miraculous, for the was offered by the Personality of Godhead
mace was blazing wonderfully (3).Even though (12).He now took a trident which was as rapa-
the demon had an excellent opportunity to cious as a flaming fire and hurled it against the
strike his unarmed foe without obstruction, he Lord, the enjoyer of all sacrifices, even as one
would use penance for a malevolent purpose
151
against a holy brāhmaṇa (13).Hurled by the once again came into the presence of the Per-
mighty demon with all his strength, the flying sonality of Godhead, Keśava, and, full of rage,
trident shone brightly in the sky. The Personal- tried to embrace Him within his arms to crush
ity of Godhead, however, tore it to pieces with Him. But to his great amazement he found the
His discus Sudarśana, which had a sharp-edged Lord standing outside the circle of his arms
rim, even as Indra cut off a wing of Garuḍa (24).The demon now began to strike the Lord
(14).The demon was enraged when his trident with his hard fists, but Lord Adhokṣaja slapped
was cut to pieces by the discus of the Personal- him in the root of the ear, even as Indra, the lord
ity of Godhead. He therefore advanced toward of the Maruts, hit the demon Vṛtra (25).
the Lord and, roaring aloud, struck his hard fist
Though struck indifferently by the Lord, the
against the Lord’s broad chest, which bore the
conqueror of all, the demon’s body began to
mark of Śrīvatsa. Then he went out of sight
wheel. His eyeballs bulged out of their sockets.
(15).
His arms and legs broken and the hair on his
Hit in this manner by the demon, O Vidura, head scattered, he fell down dead, like a gigan-
the Lord, who had appeared as the first boar, tic tree uprooted by the wind (26).Aja [Brahmā]
did not feel the least quaking in any part of His and others arrived on the spot to see the fear-
body, any more than an elephant would when fully tusked demon lying on the ground, biting
struck with a wreath of flowers (16).The de- his lip. The glow of his face was yet unfaded,
mon, however, employed many conjuring and Brahmā admiringly said: Oh, who could
tricks against the Personality of Godhead, who meet such blessed death? (27) Brahmā contin-
is the Lord of yoga-māyā. At the sight of this ued: He was struck by a forefoot of the Lord,
the people were filled with alarm and thought whom yogīs, seeking freedom from their unreal
that the dissolution of the universe was near material bodies, meditate upon in seclusion in
(17). Fierce winds began to blow from all di- mystic trance. While gazing on His counte-
rections, spreading darkness occasioned by nance, this crest jewel of Diti’s sons has cast off
dust and hail storms; stones came in volleys his mortal coil (28).These two personal assis-
from every corner, as if thrown by machine tants of the Supreme Lord, having been cursed,
guns (18).The luminaries in outer space disap- have been destined to take birth in demoniac
peared due to the sky’s being overcast with families. After a few such births, they will re-
masses of clouds, which were accompanied by turn to their own positions (29).
lightning and thunder. The sky rained pus, hair,
The demigods addressed the Lord: All
blood, stool, urine and bones (19).O sinless
obeisances unto You! You are the enjoyer of all
Vidura, mountains discharged weapons of var-
sacrifices, and You have assumed the form of a
ious kinds, and naked demonesses armed with
boar, in pure goodness, for the purpose of main-
tridents appeared with their hair hanging loose
taining the world. Fortunately for us, this de-
(20).Cruel and savage slogans were uttered by
mon, who was a torment to the worlds, has been
hosts of ruffian Yakṣas and Rākṣasas, who all
slain by You, and we too, O Lord, are now at
either marched on foot or rode on horses, ele-
ease, in devotion to Your lotus feet (30).
phants or chariots (21).
Śrī Maitreya continued: After thus killing
The Lord, the personal enjoyer of all sacri-
the most formidable demon Hiraṇyākṣa, the
fices, now discharged His beloved Sudarśana,
Supreme Lord Hari, the origin of the boar spe-
which was capable of dispersing the magical
cies, returned to His own abode, where there is
forces displayed by the demon (22). At that
always an uninterrupted festival. The Lord was
very moment, a shudder suddenly ran through
praised by all the demigods, headed by Brahmā
the heart of Diti, the mother of Hiraṇyākṣa. She
(31). Maitreya continued: My dear Vidura, I
recalled the words of her husband, Kaśyapa,
have explained to you the Personality of God-
and blood flowed from her breasts (23).When
head’s coming down as the first boar incarna-
the demon saw his magic forces dispelled, he
152
tion and killing in a great fight a demon of un- later on? (1) Śaunaka Ṛṣi inquired about
precedented prowess as if he were just a play- Vidura, who was a great devotee and friend of
thing. This has been narrated by me as I heard Lord Kṛṣṇa and who gave up the company of
it from my predecessor spiritual master (32). his elder brother because the latter, along with
his sons, played tricks against the desires of the
Śrī Sūta Gosvāmī continued: My dear
Lord (2).Vidura was born from the body of Ve-
brāhmaṇa, Kṣattā [Vidura] the great devotee of
davyāsa and was not less than he. Thus he ac-
the Lord achieved transcendental bliss by hear-
cepted the lotus feet of Kṛṣṇa wholeheartedly
ing the narration of the pastimes of the Supreme
and was attached to His devotees (3). Vidura
Personality of Godhead from the authoritative
was purified of all passion by wandering in sa-
source of the sage Kauṣārava [Maitreya], and
cred places, and at last he reached Hardwar,
he was very pleased (33).What to speak of
where he met the great sage who knew the sci-
hearing the pastimes of the Lord, whose chest
ence of spiritual life, and he inquired from him.
is marked with Śrīvatsa, people may take tran-
Śaunaka Ṛṣi therefore asked: What more did
scendental pleasure even in hearing of the
Vidura inquire from Maitreya? (4)Śaunaka in-
works and deeds of the devotees, whose fame
quired about the conversation between Vidura
is immortal (34).The Personality of Godhead
and Maitreya: There must have been many nar-
delivered the king of the elephants, who was at-
rations of the spotless pastimes of the Lord. The
tacked by an alligator and who meditated upon
hearing of such narrations is exactly like bath-
the lotus feet of the Lord. At that time the fe-
ing in the water of the Ganges, for it can free
male elephants who accompanied him were
one from all sinful reactions (5).O Sūta
crying, and the Lord saved them from the im-
Gosvāmī, all good fortune to you! Please nar-
pending danger (35). What grateful soul is
rate the activities of the Lord, which are all
there who would not render his loving service
magnanimous and worth glorifying. What sort
to such a great master as the Personality of
of devotee can be satiated by hearing the nec-
Godhead? The Lord can be easily pleased by
tarean pastimes of the Lord? (6)
spotless devotees who resort exclusively to
Him for protection, though the unrighteous On being asked to speak by the great sages
man finds it difficult to propitiate Him (36).O of Naimiṣāraṇya, the son of Romaharṣaṇa, Sūta
brāhmaṇas, anyone who hears, chants, or takes Gosvāmī, whose mind was absorbed in the
pleasure in the wonderful narration of the kill- transcendental pastimes of the Lord, said:
ing of the Hiraṇyākṣa demon by the Lord, who Please hear what I shall now speak (7).
appeared as the first boar in order to deliver the
Sūta Gosvāmī continued: Vidura, the de-
world, is at once relieved of the results of sinful
scendant of Bharata, was delighted to hear the
activities, even the killing of a brāhmaṇa
story of the Lord, who, having assumed by His
(37).This most sacred narrative confers ex-
own divine potency the form of a boar, had en-
traordinary merit, wealth, fame, longevity and
acted the sport of lifting the earth from the bot-
all the objects of one’s desire. On the field of
tom of the ocean and indifferently killing the
battle it promotes the strength of one’s vital or-
demon Hiraṇyākṣa. Vidura then spoke to the
gans and organs of action. One who listens to it
sage as follows (8).
at the last moment of his life is transferred to
the supreme abode of the Lord, O dear Śaunaka Vidura said: Since you know of matters in-
(38). conceivable to us, tell me, O holy sage, what
did Brahmā do to create living beings after
SB 3.20: Conversation Between Maitreya
evolving the Prajāpatis, the progenitors of liv-
and Vidura
ing beings?(9) Vidura inquired: How did the
ŚrīŚaunaka inquired: O Sūta Gosvāmī, af- Prajāpatis [such progenitors of living entities as
ter the earth was again situated in its orbit, what Marīci and Svāyambhuva Manu] create accord-
did Svāyambhuva Manu do to show the path of ing to the instruction of Brahmā, and how did
liberation to persons who were to take birth they evolve this manifested universe? (10) Did
153
they evolve the creation in conjunction with Rākṣasas” (21).

their respective wives, did they remain inde-
He then created the chief demigods, who
pendent in their action, or did they all jointly
were shining with the glory of goodness. He
produce it? (11)
dropped before them the effulgent form of day-
Maitreya said: When the equilibrium of the time, and the demigods sportingly took posses-
combination of the three modes of nature was sion of it (22).Lord Brahmā then gave birth to
agitated by the unseen activity of the living en- the demons from his buttocks, and they were
tity, by Mahā-Viṣṇu and by the force of time, very fond of sex. Because they were too lustful,
the total material elements were produced they approached him for copulation (23).The
(12).As impelled by the destiny of the jīva, the worshipful Brahmā first laughed at their stupid-
false ego, which is of three kinds, evolved from ity, but finding the shameless asuras close upon
the mahat-tattva, in which the element of rajas him, he grew indignant and ran in great haste
predominates. From the ego, in turn, evolved out of fear (24). He approached the Personality
many groups of five principles (13). Separately of Godhead, who bestows all boons and who
unable to produce the material universe, they dispels the agony of His devotees and of those
combined with the help of the energy of the Su- who take shelter of His lotus feet. He manifests
preme Lord and were able to produce a shining His innumerable transcendental forms for the
egg (14).For over one thousand years the shiny satisfaction of His devotees (25). Lord Brahmā,
egg lay on the waters of the Causal Ocean in approaching the Lord, addressed Him thus: My
the lifeless state. Then the Lord entered it as Lord, please protect me from these sinful de-
Garbhodakaśāyī Viṣṇu (15).From the navel of mons, who were created by me under Your or-
the Personality of Godhead Garbhodakaśāyī der. They are infuriated by an appetite for sex
Viṣṇu sprouted a lotus flower effulgent like a and have come to attack me (26).My Lord, You
thousand blazing suns. This lotus flower is the are the only one capable of ending the affliction
reservoir of all conditioned souls, and the first of the distressed and inflicting agony on those
living entity who came out of the lotus flower who never resort to Your feet (27).
was the omnipotent Brahmā(16).
The Lord, who can distinctly see the minds
When that Supreme Personality of Godhead of others, perceived Brahmā’s distress and said
who is lying on the Garbhodaka Ocean entered to him: “Cast off this impure body of yours.”
the heart of Brahmā, Brahmā brought his intel- Thus commanded by the Lord, Brahmā cast off
ligence to bear, and with the intelligence in- his body (28).
voked he began to create the universe as it was
The body given up by Brahmā took the form
before (17).First of all, Brahmā created from
of the evening twilight, when the day and night
his shadow the coverings of ignorance of the
meet, a time which kindles passion. The asuras,
conditioned souls. They are five in number and
who are passionate by nature, dominated as
are called tāmisra, andha-tāmisra, tamas, moha
they are by the element of rajas, took it for a
and mahā-moha (18).Out of disgust, Brahmā
damsel, whose lotus feet resounded with the
threw off the body of ignorance, and taking this
tinkling of anklets, whose eyes were wide with
opportunity, Yakṣas and Rākṣasas sprang for
intoxication and whose hips were covered by
possession of the body, which continued to ex-
fine cloth, over which shone a girdle (29).Her
ist in the form of night. Night is the source of
breasts projected upward because of their cling-
hunger and thirst (19).Overpowered by hunger
ing to each other, and they were too contiguous
and thirst, they ran to devour Brahmā from all
to admit any intervening space. She had a
sides and cried, “Spare him not! Eat him up!”
shapely nose and beautiful teeth, a lovely smile
(20) Brahmā, the head of the demigods, full of
played on her lips, and she cast a sportful
anxiety, asked them, “Do not eat me, but pro-
glance at the asuras (30).Adorned with dark
tect me. You are born from me and have be-
tresses, she hid herself, as it were, out of shy-
come my sons. Therefore you are Yakṣas and
ness. Upon seeing that girl, the asuras were all
154
infatuated with an appetite for sex (31).The de- Recognizing himself to be full of desire and
mons praised her: Oh, what a beauty! What rare energy, the worshipful Brahmā, the creator of
self-control! What a budding youth! In the the living entities, evolved from his own invis-
midst of us all, who are passionately longing ible form, from his navel, the hosts of Sādhyas
for her, she is moving about like one absolutely and Pitās (42).The Pitās themselves took pos-
free from passion (32). session of the invisible body, the source of their
existence. It is through the medium of this in-
Indulging in various speculations about the
visible body that those well versed in the rituals
evening twilight, which appeared to them en-
offer oblations to the Sādhyas and Pitās [in the
dowed with the form of a young woman, the
form of their departed ancestors] on the occa-
wicked-minded asuras treated her with respect
sion of śrāddha (43).
and fondly spoke to her as follows (33). Who
are you, O pretty girl? Whose wife or daughter Then Lord Brahmā, by his ability to be hid-
are you, and what can be the object of your ap- den from vision, created the Siddhas and
pearing before us? Why do you tantalize us, un- Vidyādharas and gave them that wonderful
fortunate as we are, with the priceless commod- form of his known as the Antardhāna (44). One
ity of your beauty? (34) Whosoever you may day, Brahmā, the creator of the living entities,
be, O beautiful girl, we are fortunate in being beheld his own reflection in the water, and ad-
able to see you. While playing with a ball, you miring himself, he evolved Kimpuruṣas as well
have agitated the minds of all onlookers (35).O as Kinnaras out of that reflection (45).The Kim-
beautiful woman, when you strike the bouncing puruṣas and Kinnaras took possession of that
ball against the ground with your hand again shadowy form left by Brahmā. That is why they
and again, your lotus feet do not stay in one and their spouses sing his praises by recounting
place. Oppressed by the weight of your full- his exploits at every daybreak (46).
grown breasts, your waist becomes fatigued,
Once Brahmā lay down with his body
and your clear vision grows dull, as it were.
stretched at full length. He was very concerned
Pray braid your comely hair (36).The asuras,
that the work of creation had not proceeded
clouded in their understanding, took the even-
apace, and in a sullen mood he gave up that
ing twilight to be a beautiful woman showing
body too (47). O dear Vidura, the hair that
herself in her alluring form, and they seized her
dropped from that body transformed into
(37).
snakes, and even while the body crawled along
With a laugh full of deep significance, the with its hands and feet contracted, there sprang
worshipful Brahmā then evolved by his own from it ferocious serpents and Nāgas with their
loveliness, which seemed to enjoy itself by it- hoods expanded (48).
self, the hosts of Gandharvas and Ap-
One day Brahmā, the self-born, the first liv-
sarās(38).After that, Brahmā gave up that shin-
ing creature, felt as if the object of his life had
ing and beloved form of moonlight. Viśvāvasu
been accomplished. At that time he evolved
and other Gandharvas gladly took possession
from his mind the Manus, who promote the
of it (39).
welfare activities or the universe (49).The self-
The glorious Brahmā next evolved from his possessed creator gave them his own human
sloth the ghosts and fiends, but he closed his form. On seeing the Manus, those who had
eyes when he saw them stand naked with their been created earlier the demigods, the
hair scattered (40).The ghosts and hobgoblins Gandharvas and so on applauded Brahmā, the
took possession of the body thrown off in the lord of the universe (50).They prayed: O crea-
form of yawning by Brahmā, the creator of the tor of the universe, we are glad; what you have
living entities. This is also known as the sleep produced is well done. Since ritualistic acts
which causes drooling. The hobgoblins and have now been established soundly in this hu-
ghosts attack men who are impure, and their at- man form, we shall all share the sacrificial ob-
tack is spoken of as insanity (41). lations (51).
155
Having equipped himself with austere pen- Kardama Muni saw the Supreme Personal-
ance, adoration, mental concentration and ab- ity of Godhead, who is free from material con-
sorption in devotion, accompanied by dispas- tamination, in His eternal form, effulgent like
sion, and having controlled his senses, Brahmā, the sun, wearing a garland of white lotuses and
the self-born living creature, evolved great water lilies. The Lord was clad in spotless yel-
sages as his beloved sons (52).To each one of low silk, and His lotus face was fringed with
these sons the unborn creator of the universe slick dark locks of curly hair (9).Adorned with
gave a part of his own body, which was charac- a crown and earrings, He held His characteris-
terized by deep meditation, mental concentra- tic conch, disc and mace in three of His hands
tion, supernatural power, austerity, adoration and a white lily in the fourth. He glanced about
and renunciation (53). in a happy, smiling mood whose sight capti-
vates the hearts of all devotees (10).A golden
SB 3.21: Conversation Between Manu
streak on His chest, the famous Kaustubha gem
and Kardama
suspended from His neck, He stood in the air
Vidura said: The line of Svāyambhuva with His lotus feet placed on the shoulders of
Manu was most esteemed. O worshipful sage, I Garuḍa (11).When Kardama Muni actually re-
beg you: Give me an account of this race, alized the Supreme Personality of Godhead in
whose progeny multiplied through sexual inter- person, he was greatly satisfied because his
course (1).The two great sons of Svāyambhuva transcendental desire was fulfilled. He fell on
Manu Priyavrata and Uttānapāda ruled the the ground with his head bowed to offer obei-
world, consisting of seven islands, just accord- sances unto the lotus feet of the Lord. His heart
ing to religious principles (2).O holy brāhmaṇa, naturally full of love of God, with folded hands
O sinless one, you have spoken of his daughter, he satisfied the Lord with prayers (12).
known by the name Devahūti, as the wife of the
The great sage Kardama said: O supreme
sage Kardama, the lord of created beings
worshipful Lord, my power of sight is now ful-
(3).How many offspring did that great yogī be-
filled, having attained the greatest perfection of
get through the princess, who was endowed
the sight of You, who are the reservoir of all
with eightfold perfection in the yoga princi-
existences. Through many successive births of
ples? Oh, pray tell me this, for I am eager to
deep meditation, advanced yogīs aspire to see
hear it (4).O holy sage, tell me how the wor-
Your transcendental form (13).Your lotus feet
shipful Ruci and Dakṣa, the son of Brahmā,
are the true vessel to take one across the ocean
generated children after securing as their wives
of mundane nescience. Only persons deprived
the other two daughters of Svāyambhuva Manu
of their intelligence by the spell of the deluding
(5).
energy will worship those feet with a view to
The great sage Maitreya replied: Com- attain the trivial and momentary pleasures of
manded by Lord Brahmā to beget children in the senses, which even persons rotting in hell
the worlds, the worshipful Kardama Muni prac- can attain. However, O my Lord, You are so
ticed penance on the bank of the river Sarasvatī kind that You bestow mercy even upon them
for a period of ten thousand years (6).During (14).Therefore, desiring to marry a girl of like
that period of penance, the sage Kardama, by disposition who may prove to be a veritable
worship through devotional service in trance, cow of plenty in my married life, to satisfy my
propitiated the Personality of Godhead, who is lustful desire I too have sought the shelter of
the quick bestower of all blessings upon those Your lotus feet, which are the source of every-
who flee to Him for protection (7).Then, in the thing, for You are like a desire tree (15).O my
Satya-yuga, the lotus-eyed Supreme Personal- Lord, You are the master and leader of all living
ity of Godhead, being pleased, showed Himself entities. Under Your direction, all conditioned
to that Kardama Muni and displayed His tran- souls, as if bound by rope, are constantly en-
scendental form, which can be understood only gaged in satisfying their desires. Following
through the Vedas (8).
156
them, O embodiment of religion, I also bear ob- O leader of the living entities, for those who
lations for You, who are eternal time (16). serve Me in devotion by worshiping Me, espe-
cially persons like you who have given up eve-
However, persons who have given up stere-
rything unto Me, there is never any question of
otyped worldly affairs and the beastly follow-
frustration (24).The Emperor Svāyambhuva
ers of these affairs, and who have taken shelter
Manu, the son of Lord Brahmā, who is well
of the umbrella of Your lotus feet by drinking
known for his righteous acts, has his seat in
the intoxicating nectar of Your qualities and ac-
Brahmāvarta and rules over the earth with its
tivities in discussions with one another, can be
seven oceans (25).The day after tomorrow, O
freed from the primary necessities of the mate-
brāhmaṇa, that celebrated emperor, who is ex-
rial body (17).Your wheel, which has three
pert in religious activities, will come here with
naves, rotates around the axis of the imperisha-
his queen, Śatarūpā, wishing to see you (26).He
ble Brahman. It has thirteen spokes, 360 joints,
has a grown-up daughter whose eyes are black.
six rims and numberless leaves carved upon it.
She is ready for marriage, and she has good
Though its revolution cuts short the life span of
character and all good qualities. She is also
the entire creation, this wheel of tremendous
searching for a good husband. My dear sir, her
velocity cannot touch the life span of the devo-
parents will come to see you, who are exactly
tees of the Lord (18).My dear Lord, You alone
suitable for her, just to deliver their daughter as
create the universes. O Personality of Godhead,
your wife (27).That princess, O holy sage, will
desiring to create these universes, You create
be just the type you have been thinking of in
them, maintain them and again wind them up
your heart for all these long years. She will
by Your own energies, which are under the
soon be yours and will serve you to your heart’s
control of Your second energy, called yoga-
content (28).She will bring forth nine daughters
māyā, just as a spider creates a cobweb by its
from the seed sown in her by you, and through
own energy and again winds it up (19).My dear
the daughters you beget, the sages will duly be-
Lord, although it is not Your desire, You man-
get children (29).With your heart cleansed by
ifest this creation of gross and subtle elements
properly carrying out My command, resigning
just for our sensual satisfaction. Let Your
to Me the fruits of all your acts, you will finally
causeless mercy be upon us, for You have ap-
attain to Me (30).Showing compassion to all
peared before us in Your eternal form, adorned
living entities, you will attain self-realization.
with a splendid wreath of tulasī leaves (20).
Giving assurance of safety to all, you will per-
I continuously offer my respectful obei- ceive your own self as well as all the universes
sances unto Your lotus feet, of which it is wor- in Me, and Myself in you (31).O great sage, I
thy to take shelter, because You shower all ben- shall manifest My own plenary portion through
edictions on the insignificant. To give all living your wife, Devahūti, along with your nine
entities detachment from fruitive activity by re- daughters, and I shall instruct her in the system
alizing You, You have expanded these material of philosophy that deals with the ultimate prin-
worlds by Your own energy (21). ciples or categories (32).
Maitreya resumed: Sincerely extolled in Maitreya went on: Thus having spoken to
these words, Lord Viṣṇu, shining very beauti- Kardama Muni, the Lord, who reveals Himself
fully on the shoulders of Garuḍa, replied with only when the senses are in Kṛṣṇa conscious-
words as sweet as nectar. His eyebrows moved ness, departed from that lake called Bindu-sa-
gracefully as He looked at the sage with a smile rovara, which was encircled by the river Saras-
full of affection (22). vatī (33).While the sage stood looking on, the
Lord left by the pathway leading to Vaikuṇṭha,
The Supreme Lord said: Having come to
a path extolled by all great liberated souls. The
know what was in your mind, I have already
sage stood listening as the hymns forming the
arranged for that for which you have worshiped
basis of the Sāma Veda were vibrated by the
Me well through your mental and sensory dis-
flapping wings of the Lord’s carrier, Garuḍa
cipline (23).The Lord continued: My dear ṛṣi,
157
(34). heard the nectar flowing from the moonlike

words of the Lord. The sage was tall, his eyes
Then, after the departure of the Lord, the
were large, like the petals of a lotus, and he had
worshipful sage Kardama stayed on the bank of
matted locks on his head. He was clad in rags.
Bindu-sarovara, awaiting the time of which the
Svāyambhuva Manu approached and saw him
Lord had spoken (35). Svāyambhuva Manu,
to be somewhat soiled, like an unpolished gem
with his wife, mounted his chariot, which was
(45-47). Seeing that the monarch had come to
decorated with golden ornaments. Placing his
his hermitage and was bowing before him, the
daughter on it with them, he began traveling all
sage greeted him with benediction and received
over the earth (36).O Vidura, they reached the
him with due honor (48).
hermitage of the sage, who had just completed
his vows of austerity on the very day foretold After receiving the sage’s attention, the
by the Lord (37).The holy Lake Bindu-sa- King sat down and was silent. Recalling the in-
rovara, flooded by the waters of the river Sar- structions of the Lord, Kardama then spoke to
asvatī, was resorted to by hosts of eminent the King as follows, delighting him with his
sages. Its holy water was not only auspicious sweet accents (49).The tour you have under-
but as sweet as nectar. It was called Bindu-sa- taken, O lord, is surely intended to protect the
rovara because drops of tears had fallen there virtuous and kill the demons, since you embody
from the eyes of the Lord, who was over- the protecting energy of Śrī Hari (50). When
whelmed by extreme compassion for the sage necessary, You assume the part of the sun-god;
who had sought His protection (38-39).The the moon-god; Agni, the god of fire; Indra, the
shore of the lake was surrounded by clusters of lord of paradise; Vāyu, the wind-god; Yama,
pious trees and creepers, rich in fruits and flow- the god of punishment; Dharma, the god of pi-
ers of all seasons, that afforded shelter to pious ety; and Varuṇa, the god presiding over the wa-
animals and birds, which uttered various cries. ters. All obeisances to you, who are none other
It was adorned by the beauty of groves of forest than Lord Viṣṇu! (51) If you did not mount
trees (40).The area resounded with the notes of your victorious jeweled chariot, whose mere
overjoyed birds. Intoxicated bees wandered presence threatens culprits, if you did not pro-
there, intoxicated peacocks proudly danced, duce fierce sounds by the twanging of your
and merry cuckoos called one another bow, and if you did not roam about the world
(41).Lake Bindu-sarovara was adorned by like the brilliant sun, leading a huge army
flowering trees such as kadamba, campaka, whose trampling feet cause the globe of the
aśoka, karañja, bakula, āsana, kunda, mandāra, earth to tremble, then all the moral laws gov-
kuṭaja and young mango trees. The air was erning the varṇas and āśramas created by the
filled with the pleasing notes of kāraṇḍava Lord Himself would be broken by the rogues
ducks, plavas, swans, ospreys, waterfowl, and rascals (52-54). If you gave up all thought
cranes, cakravākas and cakoras (42-43).Its of the world’s situation, unrighteousness would
shores abounded with deer, boars, porcupines, flourish, for men who hanker only after money
gavayas, elephants, baboons, lions, monkeys, would be unopposed. Such miscreants would
mongooses and musk deer (44). attack, and the world would perish (55).In spite
of all this, I ask you, O valiant King, the pur-
Entering that most sacred spot with his
pose for which you have come here. Whatever
daughter and going near the sage, the first mon-
it may be, we shall carry it out without reserva-
arch, Svāyambhuva Manu, saw the sage sitting
tion (56).
in his hermitage, having just propitiated the sa-
cred fire by pouring oblations into it. His body SB 3.22: The Marriage of Kardama
shone most brilliantly; though he had engaged Muni and Devahūti
in austere penance for a long time, he was not
Śrī Maitreya said: After describing the
emaciated, for the Lord had cast His affection-
greatness of the Emperor’s manifold qualities
ate sidelong glance upon him and he had also
and activities, the sage became silent, and the
158
Emperor, feeling modesty, addressed him as widespread reputation, and his pride is hum-
follows (1). bled by the neglectful behavior of others (13).
Svāyambhuva Manu continued: O wise man, I
Manu replied: To expand himself in Vedic
heard that you were prepared to marry. Please
knowledge, Lord Brahmā, the personified
accept her hand, which is being offered to you
Veda, from his face created you, the
by me, since you have not taken a vow of per-
brāhmaṇas, who are full of austerity,
petual celibacy (14).
knowledge and mystic power and are averse to
sense gratification (2).For the protection of the The great sage replied: Certainly I have a
brāhmaṇas, the thousand-legged Supreme Be- desire to marry, and your daughter has not yet
ing created us, the kṣatriyas, from His thousand married or given her word to anyone. Therefore
arms. Hence the brāhmaṇas are said to be His our marriage according to the Vedic system can
heart and the kṣatriyas His arms (3).That is why take place (15).Let your daughter’s desire for
the brāhmaṇas and kṣatriyas protect each other, marriage, which is recognized in the Vedic
as well as themselves; and the Lord Himself, scriptures, be fulfilled. Who would not accept
who is both the cause and effect and is yet im- her hand? She is so beautiful that by her bodily
mutable, protects them through each other luster alone she excels the beauty of her orna-
(4).Now I have resolved all my doubts simply ments (16).I have heard that Viśvāvasu, the
by meeting you, for Your Lordship has very great Gandharva, his mind stupefied with infat-
kindly and clearly explained the duty of a king uation, fell from his airplane after seeing your
who desires to protect his subjects (5).It is my daughter playing with a ball on the roof of the
good fortune that I have been able to see you, palace, for she was indeed beautiful with her
for you cannot easily be seen by persons who tinkling ankle bells and her eyes moving to and
have not subdued the mind or controlled the fro (17).What wise man would not welcome
senses. I am all the more fortunate to have her, the very ornament of womanhood, the be-
touched with my head the blessed dust of your loved daughter of Svāyambhuva Manu and sis-
feet (6). I have fortunately been instructed by ter of Uttānapāda? Those who have not wor-
you, and thus great favor has been bestowed shiped the gracious feet of the goddess of for-
upon me. I thank God that I have listened with tune cannot even perceive her, yet she has come
open ears to your pure words (7). of her own accord to seek my hand (18).There-
fore I shall accept this chaste girl as my wife,
O great sage, graciously be pleased to listen
on the condition that after she bears semen from
to the prayer of my humble self, for my mind is
my body, I shall accept the life of devotional
troubled by affection for my daughter (8).My
service accepted by the most perfect human be-
daughter is the sister of Priyavrata and Ut-
ings. That process was described by Lord
tānapāda. She is seeking a suitable husband in
Viṣṇu. It is free from envy (19). The highest au-
terms of age, character and good qualities (9).
thority for me is the unlimited Supreme Person-
The moment she heard from the sage Nārada of
ality of Godhead, from whom this wonderful
your noble character, learning, beautiful ap-
creation emanates and in whom its sustenance
pearance, youth and other virtues, she fixed her
and dissolution rest. He is the origin of all
mind upon you (10).Therefore please accept
Prajāpatis, the personalities meant to produce
her, O chief of the brāhmaṇas, for I offer her
living entities in this world (20).
with faith and she is in every respect fit to be
your wife and take charge of your household Śrī Maitreya said: O great warrior Vidura,
duties (11).To deny an offering that has come the sage Kardama said this much only and then
of itself is not commendable even for one abso- became silent, thinking of his worshipable Lord
lutely free from all attachment, much less one Viṣṇu, who has a lotus on His navel. As he si-
addicted to sensual pleasure (12).One who re- lently smiled, his face captured the mind of
jects an offering that comes of its own accord Devahūti, who began to meditate upon the great
but later begs a boon from a miser thus loses his sage (21).After having unmistakably known
159
the decision of the Queen, as well as that of filled his desires without being disturbed by un-
Devahūti, the Emperor most gladly gave his wanted principles contrary to the process of re-
daughter to the sage, whose host of virtues was ligion. Celestial musicians and their wives sang
equaled by hers (22). Empress Śatarūpā lov- in chorus about the pure reputation of the Em-
ingly gave most valuable presents, suitable for peror, and early in the morning, every day, he
the occasion, such as jewelry, clothes and used to listen to the pastimes of the Supreme
household articles, in dowry to the bride and Personality of Godhead with a loving heart
bridegroom (23).Thus relieved of his responsi- (33).Thus Svāyambhuva Manu was a saintly
bility by handing over his daughter to a suitable king. Although absorbed in material happiness,
man, Svāyambhuva Manu, his mind agitated by he was not dragged to the lowest grade of life,
feelings of separation, embraced his affection- for he always enjoyed his material happiness in
ate daughter with both his arms (24).The Em- a Kṛṣṇa conscious atmosphere (34).Conse-
peror was unable to bear the separation of his quently, although his duration of life gradually
daughter. Therefore tears poured from his eyes came to an end, his long life, consisting of a
again and again, drenching his daughter’s head Manvantara era, was not spent in vain, since he
as he cried, “My dear mother! My dear daugh- ever engaged in hearing, contemplating, writ-
ter!” (25) After asking and obtaining the great ing down and chanting the pastimes of the Lord
sage’s permission to leave, the monarch (35).He passed his time, which lasted seventy-
mounted his chariot with his wife and started one cycles of the four ages [71 × 4,320,000
for his capital, followed by his retinue. Along years], always thinking of Vāsudeva and al-
the way he saw the prosperity of the tranquil ways engaged in matters regarding Vāsudeva.
seers’ beautiful hermitages on both the charm- Thus he transcended the three destinations
ing banks of the Sarasvatī, the river so agreea- (36).Therefore, O Vidura, how can persons
ble to saintly persons (26-27). completely under the shelter of Lord Kṛṣṇa in
devotional service be put into miseries pertain-
Overjoyed to know of his arrival, his sub-
ing to the body, the mind, nature, and other men
jects came forth from Brahmāvarta to greet
and living creatures? (37) In reply to questions
their returning lord with songs, prayers and mu-
asked by certain sages, he [Svāyambhuva
sical instruments (28). The city of Barhiṣmatī,
Manu], out of compassion for all living entities,
rich in all kinds of wealth, was so called be-
taught the diverse sacred duties of men in gen-
cause Lord Viṣṇu’s hair dropped there from His
eral and the different varṇas and āśramas (38).
body when He manifested Himself as Lord
Boar. As He shook His body, this very hair fell I have spoken to you of the wonderful char-
and turned into blades of evergreen kuśa grass acter of Svāyambhuva Manu, the original king,
and kāśa [another kind of grass used for mats], whose reputation is worthy of description.
by means of which the sages worshiped Lord Please hear as I speak of the flourishing of his
Viṣṇu after defeating the demons who had in- daughter Devahūti (39).
terfered with the performance of their sacrifices
SB 3.23: Devahūti’s Lamentation
(29-30).Manu spread a seat of kuśas and kāśas
and worshiped the Lord, the Personality of Maitreya continued: After the departure of
Godhead, by whose grace he had obtained the her parents, the chaste woman Devahūti, who
rule of the terrestrial globe (31). could understand the desires of her husband,
served him constantly with great love, as
Having entered the city of Barhiṣmatī, in
Bhavānī, the wife of Lord Śiva, serves her hus-
which he had previously lived, Manu entered
band (1).O Vidura, Devahūti served her hus-
his palace, which was filled with an atmosphere
band with intimacy and great respect, with con-
that eradicated the three miseries of material
trol of the senses, with love and with sweet
existence (32).Emperor Svāyambhuva Manu
words (2).Working sanely and diligently, she
enjoyed life with his wife and subjects and ful-
pleased her very powerful husband, giving up
all lust, pride, envy, greed, sinful activities and
160
vanity (3).The daughter of Manu, who was are a great quality for a chaste woman who has
fully devoted to her husband, looked upon him a glorious husband (10).Devahūti continued:
as greater even than providence. Thus she ex- My dear lord, I am struck by excited emotion
pected great blessings from him. Having served for you. Therefore kindly make what arrange-
him for a long time, she grew weak and emaci- ments must be made according to the scriptures
ated due to her religious observances. Seeing so that my skinny body, emaciated through un-
her condition, Kardama, the foremost of celes- satisfied passion, may be rendered fit for you.
tial sages, was overcome with compassion and Also, my lord, please think of a suitable house
spoke to her in a voice choked with great love for this purpose (11).
(4-5).
Maitreya continued: O Vidura, seeking to
Kardama Muni said: O respectful daugh- please his beloved wife, the sage Kardama ex-
ter of Svāyambhuva Manu, today I am very ercised his yogic power and instantly produced
much pleased with you for your great devotion an aerial mansion that could travel at his will
and most excellent loving service. Since the (12).It was a wonderful structure, bedecked
body is so dear to embodied beings, I am aston- with all sorts of jewels, adorned with pillars of
ished that you have neglected your own body precious stones, and capable of yielding what-
to use it on my behalf (6). Kardama Muni con- ever one desired. It was equipped with every
tinued: I have achieved the blessings of the form of furniture and wealth, which tended to
Lord in discharging my own religious life of increase in the course of time (13). The castle
austerity, meditation and Kṛṣṇa consciousness. was fully equipped with all necessary parapher-
Although you have not yet experienced these nalia, and it was pleasing in all seasons. It was
achievements, which are free from fear and decorated all around with flags, festoons and
lamentation, I shall offer them all to you be- artistic work of variegated colors. It was further
cause you are engaged in my service. Now just embellished with wreaths of charming flowers
look at them. I am giving you the transcenden- that attracted sweetly humming bees and with
tal vision to see how nice they are (7).Kardama tapestries of linen, silk and various other fabrics
Muni continued: What is the use of enjoyments (14-15).The palace looked charming, with
other than the Lord’s grace? All material beds, couches, fans and seats, all separately ar-
achievements are subject to be annihilated ranged in seven stories (16).Its beauty was en-
simply by a movement of the eyebrows of Lord hanced by artistic engravings here and there on
Viṣṇu, the Supreme Personality of Godhead. the walls. The floor was of emerald, with coral
By your principles of devotion to your husband, daises (17).The palace was very beautiful, with
you have achieved and can enjoy transcenden- its coral thresholds at the entrances and its
tal gifts very rarely obtained by persons proud doors bedecked with diamonds. Gold pinnacles
of aristocracy and material possessions (8). crowned its domes of sapphire (18).With the
choicest rubies set in its diamond walls, it ap-
Upon hearing the speaking of her husband,
peared as though possessed of eyes. It was fur-
who excelled in knowledge of all kinds of tran-
nished with wonderful canopies and greatly
scendental science, innocent Devahūti was
valuable gates of gold (19).Here and there in
very satisfied. Her smiling face shining with a
that palace were multitudes of live swans and
slightly bashful glance, she spoke in a choked
pigeons, as well as artificial swans and pigeons
voice because of great humility and love (9).
so lifelike that the real swans rose above them
Śrī Devahūti said: My dear husband, O best again and again, thinking them live birds like
of brāhmaṇas, I know that you have achieved themselves. Thus the palace vibrated with the
perfection and are the master of all the infallible sounds of these birds (20).The castle had pleas-
mystic powers because you are under the pro- ure grounds, resting chambers, bedrooms and
tection of yoga-māyā, the transcendental na- inner and outer yards designed with an eye to
ture. But you once made a promise that our comfort. All this caused astonishment to the
bodily union should now fulfill, since children sage himself (21).
161
When he saw Devahūti looking at the gigan- beauty of lotus buds. Her face was surrounded
tic opulent palace with a displeased heart, Kar- by dark curling tresses (33).When she thought
dama Muni could understand her feelings be- of her great husband, the best of the sages, Kar-
cause he could study the heart of anyone. Thus dama Muni, who was very dear to her, she,
he personally addressed his wife as follows along with all the maidservants, at once ap-
(22).My dear Devahūti, you look very much peared where he was (34). She was amazed to
afraid. First bathe in Lake Bindu-sarovara, cre- find herself surrounded by a thousand maids in
ated by Lord Viṣṇu Himself, which can grant the presence of her husband and to witness his
all the desires of a human being, and then yogic power (35).
mount this airplane (23).
The sage could see that Devahūti had
The lotus-eyed Devahūti accepted the order washed herself clean and was shining forth as
of her husband. Because of her dirty dress and though no longer his former wife. She had re-
the locks of matted hair on her head, she did not gained her own original beauty as the daughter
look very attractive (24).Her body was coated of a prince. Dressed in excellent robes, her
with a thick layer of dirt, and her breasts were charming breasts duly girded, she was waited
discolored. She dove, however, into the lake, upon by a thousand Gandharva girls. O de-
which contained the sacred waters of the Saras- stroyer of the enemy, his fondness for her grew,
vatī (25).In a house inside the lake she saw one and he placed her on the aerial mansion (36-
thousand girls, all in the prime of youth and fra- 37).Though seemingly attached to his beloved
grant like lotuses (26).Seeing her, the damsels consort while served by the Gandharva girls,
suddenly rose and said with folded hands, “We the sage did not lose his glory, which was mas-
are your maidservants. Tell us what we can do tery over his self. In the aerial mansion, Kar-
for you” (27). dama Muni with his consort shone as charm-
ingly as the moon in the midst of the stars in the
The girls, being very respectful to Devahūti,
sky, which causes rows of lilies to open in
brought her forth, and after bathing her with
ponds at night (38). In that aerial mansion he
valuable oils and ointments, they gave her fine,
traveled to the pleasure valleys of Mount Meru,
new, spotless cloth to cover her body (28).They
which were rendered all the more beautiful by
then decorated her with very excellent and val-
cool, gentle, fragrant breezes that stimulated
uable jewels, which shone brightly. Next they
passion. In these valleys, the treasurer of the
offered her food containing all good qualities,
gods, Kuvera, surrounded by beautiful women
and a sweet inebriating drink called āsavam
and praised by the Siddhas, generally enjoys
(29).Then in a mirror she beheld her own re-
pleasure. Kardama Muni also, surrounded by
flection. Her body was completely freed from
the beautiful damsels and his wife, went there
all dirt, and she was adorned with a garland.
and enjoyed for many, many years (39).
Dressed in unsullied robes and decorated with
auspicious marks of tilaka, she was served very Satisfied by his wife, he enjoyed in that aer-
respectfully by the maids (30). Her entire body, ial mansion not only on Mount Meru but in dif-
including her head, was completely bathed, and ferent gardens known as Vaiśrambhaka, Su-
she was decorated all over with ornaments. She rasana, Nandana, Puṣpabhadraka and Cai-
wore a special necklace with a locket. There trarathya, and by the Mānasa-sarovara Lake
were bangles on her wrists and tinkling anklets (40).He traveled in that way through the vari-
of gold about her ankles (31). About her hips ous planets, as the air passes uncontrolled in
she wore a girdle of gold, set with numerous every direction. Coursing through the air in that
jewels, and she was further adorned with a pre- great and splendid aerial mansion, which could
cious pearl necklace and auspicious substances fly at his will, he surpassed even the demigods
(32). Her countenance shone, with beautiful (41).What is difficult to achieve for determined
teeth and charming eyebrows. Her eyes, distin- men who have taken refuge of the Supreme
guished by lovely moist corners, defeated the Personality of Godhead’s lotus feet? His feet
162
are the source of sacred rivers like the Ganges, (53).Not knowing your transcendental situa-
which put an end to the dangers of mundane life tion, I have loved you while remaining attached
(42). to the objects of the senses. Nonetheless, let the
affinity I have developed for you rid me of all
After showing his wife the globe of the uni-
fear (54).Association for sense gratification is
verse and its different arrangements, full of
certainly the path of bondage. But the same
many wonders, the great yogī Kardama Muni
type of association, performed with a saintly
returned to his own hermitage (43). After com-
person, leads to the path of liberation, even if
ing back to his hermitage, he divided himself
performed without knowledge (55). Anyone
into nine personalities just to give pleasure to
whose work is not meant to elevate him to reli-
Devahūti, the daughter of Manu, who was ea-
gious life, anyone whose religious ritualistic
ger for sex life. In that way he enjoyed with her
performances do not raise him to renunciation,
for many, many years, which passed just like a
and anyone situated in renunciation that does
moment (44).In that aerial mansion, Devahūti,
not lead him to devotional service to the Su-
in the company of her handsome husband, situ-
preme Personality of Godhead, must be consid-
ated on an excellent bed that increased sexual
ered dead, although he is breathing (56).My
desires, could not realize how much time was
lord, surely I have been solidly cheated by the
passing (45).While the couple, who eagerly
insurmountable illusory energy of the Supreme
longed for sexual pleasure, were thus enjoying
Personality of Godhead, for in spite of having
themselves by virtue of mystic powers, a hun-
obtained your association, which gives libera-
dred autumns passed like a brief span of time
tion from material bondage, I did not seek such
(46).The powerful Kardama Muni was the
liberation (57).
knower of everyone’s heart, and he could grant
whatever one desired. Knowing the spiritual SB 3.24: The Renunciation of Kardama
soul, he regarded her as half of his body. Divid- Muni
ing himself into nine forms, he impregnated
Recalling the words of Lord Viṣṇu, the mer-
Devahūti with nine discharges of semen
ciful sage Kardama replied as follows to
(47).Immediately afterward, on the same day,
Svāyambhuva Manu’s praiseworthy daughter,
Devahūti gave birth to nine female children, all
Devahūti, who was speaking words full of re-
charming in every limb and fragrant with the
nunciation (1).
scent of the red lotus flower (48). When she
saw her husband about to leave home, she The sage said: Do not be disappointed with
smiled externally, but at heart she was agitated yourself, O princess. You are actually praise-
and distressed (49).She stood and scratched the worthy. The infallible Supreme Personality of
ground with her foot, which was radiant with Godhead will shortly enter your womb as your
the luster of her gemlike nails. Her head bent son (2).You have undertaken sacred vows. God
down, she spoke in slow yet charming accents, will bless you. Hence you should worship the
suppressing her tears (50). Lord with great faith, through sensory control,
religious observances, austerities and gifts of
Śrī Devahūti said: My lord, you have ful-
your money in charity (3).The Personality of
filled all the promises you gave me, yet because
Godhead, being worshiped by you, will spread
I am your surrendered soul, you should give me
my name and fame. He will vanquish the knot
fearlessness too (51).My dear brāhmaṇa, as far
of your heart by becoming your son and teach-
as your daughters are concerned, they will find
ing knowledge of Brahman (4).
their own suitable husbands and go away to
their respective homes. But who will give me Śrī Maitreya said: Devahūti was fully
solace after your departure as a sannyāsī? faithful and respectful toward the direction of
(52)Until now we have simply wasted so much her husband, Kardama, who was one of the
of our time in sense gratification, neglecting to Prajāpatis, or generators of human beings in the
cultivate knowledge of the Supreme Lord universe. O great sage, she thus began to wor-
ship the master of the universe, the Supreme
163
Personality of Godhead, who is situated in eve- the girls’ temperaments and likings, and
ryone’s heart (5).After many, many years, the thereby spread your fame all over the universe
Supreme Personality of Godhead, (15).O Kardama, I know that the original Su-
Madhusūdana, the killer of the demon Madhu, preme Personality of Godhead has now ap-
having entered the semen of Kardama, appeared as an incarnation by His internal energy.
peared in Devahūti just as fire comes from He is the bestower of all that is desired by the
wood in a sacrifice (6).At the time of His de- living entities, and He has now assumed the
scent on earth, demigods in the form of raining body of Kapila Muni (16).By mystic yoga and
clouds sounded musical instruments in the sky. the practical application of knowledge from the
The celestial musicians, the Gandharvas, sang scriptures, Kapila Muni, who is characterized
the glories of the Lord, while celestial dancing by His golden hair, His eyes just like lotus pet-
girls known as Apsarās danced in joyful ecstasy als and His lotus feet, which bear the marks of
(7).At the time of the Lord’s appearance, the lotus flowers, will uproot the deep-rooted de-
demigods flying freely in the sky showered sire for work in this material world (17).Lord
flowers. All the directions, all the waters and Brahmā then told Devahūti: My dear daughter
everyone’s mind became very satisfied of Manu, the same Supreme Personality of
(8).Brahmā, the first-born living being, went Godhead who killed the demon Kaiṭabha is
along with Marīci and other sages to the place now within your womb. He will cut off all the
of Kardama’s hermitage, which was sur- knots of your ignorance and doubt. Then He
rounded by the river Sarasvatī (9). Maitreya will travel all over the world (18).Your son will
continued: O killer of the enemy, the unborn be the head of all the perfected souls. He will
Lord Brahmā, who is almost independent in ac- be approved by the ācāryas expert in dissemi-
quiring knowledge, could understand that a nating real knowledge, and among the people
portion of the Supreme Personality of God- He will be celebrated by the name Kapila. As
head, in His quality of pure existence, had ap- the son of Devahūti, He will increase your fame
peared in the womb of Devahūti just to explain (19).
the complete state of knowledge known as
Śrī Maitreya said: After thus speaking to
sāṅkhya-yoga (10).After worshiping the Su-
Kardama Muni and his wife Devahūti, Lord
preme Lord with gladdened senses and a pure
Brahmā, the creator of the universe, who is also
heart for His intended activities as an incarna-
known as Haṁsa, went back to the highest of
tion, Brahmā spoke as follows to Kardama and
the three planetary systems on his swan carrier
Devahūti (11).
with the four Kumāras and Nārada (20).O
Lord Brahmā said: My dear son Kardama, Vidura, after the departure of Brahmā, Kar-
since you have completely accepted my in- dama Muni, having been ordered by Brahmā,
structions without duplicity, showing them handed over his nine daughters, as instructed,
proper respect, you have worshiped me to the nine great sages who created the popula-
properly. Whatever instructions you took from tion of the world (21). Kardama Muni handed
me you have carried out, and thereby you have over his daughter Kalā to Marīci, and another
honored me (12).Sons ought to render service daughter, Anasūyā, to Atri. He delivered
to their father exactly to this extent. One should Śraddhā to Aṅgirā, and Havirbhū to Pulastya.
obey the command of his father or spiritual He delivered Gati to Pulaha, the chaste Kriyā to
master with due deference, saying, “Yes, sir.” Kratu, Khyāti to Bhṛgu, and Arundhatī to Va-
(13)Lord Brahmā then praised Kardama siṣṭha (22-23).He delivered Śānti to Atharvā.
Muni’s nine daughters, saying: All your thin- Because of Śānti, sacrificial ceremonies are
waisted daughters are certainly very chaste. I well performed. Thus he got the foremost
am sure they will increase this creation by their brāhmaṇas married, and he maintained them
own descendants in various ways (14).There- along with their wives (24). Thus married, the
fore, today please give away your daughters to sages took leave of Kardama and departed full
the foremost of the sages, with due regard for of joy, each for his own hermitage, O Vidura
164
(25). The Personality of Godhead Kapila said:

Whatever I speak, whether directly or in the
When Kardama Muni understood that the
scriptures, is authoritative in all respects for the
Supreme Personality of Godhead, the chief of
people of the world. O Muni, because I told you
all the demigods, Viṣṇu, had descended, Kar-
before that I would become your son, I have de-
dama approached Him in a secluded place, of-
scended to fulfill this truth (35).My appearance
fered obeisances and spoke as follows (26).
in this world is especially to explain the philos-
Kardama Muni said: Oh, after a long time the
ophy of Sāṅkhya, which is highly esteemed for
demigods of this universe have become pleased
self-realization by those desiring freedom from
with the suffering souls who are in material en-
the entanglement of unnecessary material de-
tanglement because of their own misdeeds
sires (36).This path of self-realization, which is
(27).After many births, mature yogīs, by com-
difficult to understand, has now been lost in the
plete trance in yoga, endeavor in secluded
course of time. Please know that I have as-
places to see the lotus feet of the Supreme Per-
sumed this body of Kapila to introduce and ex-
sonality of Godhead (28).Not considering the
plain this philosophy to human society again
negligence of ordinary householders like us,
(37).Now, being sanctioned by Me, go as you
that very same Supreme Personality of God-
desire, surrendering all your activities to Me.
head appears in our homes just to support His
Conquering insurmountable death, worship Me
devotees (29).Kardama Muni said: You, my
for eternal life (38).In your own heart, through
dear Lord, who are always increasing the honor
your intellect, you will always see Me, the su-
of Your devotees, have descended in my home
preme self-effulgent soul dwelling within the
just to fulfill Your word and disseminate the
hearts of all living entities. Thus you will
process of real knowledge (30).My dear Lord,
achieve the state of eternal life, free from all
although You have no material form, You have
lamentation and fear (39).I shall also describe
Your own innumerable forms. They truly are
this sublime knowledge, which is the door to
Your transcendental forms, which are pleasing
spiritual life, to My mother, so that she also can
to Your devotees (31). My dear Lord, Your lo-
attain perfection and self-realization, ending all
tus feet are the reservoir that always deserves to
reactions to fruitive activities. Thus she also
receive worshipful homage from all great sages
will be freed from all material fear (40).
eager to understand the Absolute Truth. You
are full in opulence, renunciation, transcenden- Śrī Maitreya said: Thus when Kardama
tal fame, knowledge, strength and beauty, and Muni, the progenitor of human society, was
therefore I surrender myself unto Your lotus spoken to in fullness by his son, Kapila, he cir-
feet (32).I surrender unto the Supreme Person- cumambulated Him, and with a good, pacified
ality of Godhead, descended in the form of Ka- mind he at once left for the forest (41).
pila, who is independently powerful and tran-
The sage Kardama accepted silence as a vow
scendental, who is the Supreme Person and the
in order to think of the Supreme Personality of
Lord of the sum total of matter and the element
Godhead and take shelter of Him exclusively.
of time, who is the fully cognizant maintainer
Without association, he traveled over the sur-
of all the universes under the three modes of
face of the globe as a sannyāsī, devoid of any
material nature, and who absorbs the material
relationship with fire or shelter (42).He fixed
manifestations after their dissolution (33).To-
his mind upon the Supreme Personality of God-
day I have something to ask from You, who are
head, Parabrahman, who is beyond cause and
the Lord of all living entities. Since I have now
effect, who manifests the three modes of mate-
been liberated by You from my debts to my fa-
rial nature, who is beyond those three modes,
ther, and since all my desires are fulfilled, I
and who is perceived only through unfailing
wish to accept the order of an itinerant mendi-
devotional service (43). Thus he gradually be-
cant. Renouncing this family life, I wish to
came unaffected by the false ego of material
wander about, free from lamentation, thinking
always of You in my heart (34).
165
identity and became free from material affec- (6).

tion. Undisturbed, equal to everyone and with-
Devahūti said: I am very sick of the disturb-
out duality, he could indeed see himself also.
ance caused by my material senses, for because
His mind was turned inward and was perfectly
of this sense disturbance, my Lord, I have fallen
calm, like an ocean unagitated by waves
into the abyss of ignorance (7).Your Lordship
(44).He thus became liberated from condi-
is my only means of getting out of this darkest
tioned life and became self-situated in transcen-
region of ignorance because You are my tran-
dental devotional service to the Personality of
scendental eye, which, by Your mercy only, I
Godhead, Vāsudeva, the omniscient Supersoul
have attained after many, many births (8). You
within everyone (45).He began to see that the
are the Supreme Personality of Godhead, the
Supreme Personality of Godhead is seated in
origin and Supreme Lord of all living entities.
everyone’s heart, and that everyone is existing
You have arisen to disseminate the rays of the
on Him, because He is the Supersoul of every-
sun in order to dissipate the darkness of the ig-
one (46).Freed from all hatred and desire, Kar-
norance of the universe (9).Now be pleased, my
dama Muni, being equal to everyone because of
Lord, to dispel my great delusion. Due to my
discharging uncontaminated devotional ser-
feeling of false ego, I have been engaged by
vice, ultimately attained the path back to God-
Your māyā and have identified myself with the
head(47).
body and consequent bodily relations
SB 3.25: The Glories of Devotional Ser- (10).Devahūti continued: I have taken shelter
vice of Your lotus feet because You are the only per-
son of whom to take shelter. You are the ax
ŚrīŚaunaka said: Although He is unborn,
which can cut the tree of material existence. I
the Supreme Personality of Godhead took birth
therefore offer my obeisances unto You, who
as Kapila Muni by His internal potency. He de-
are the greatest of all transcendentalists, and I
scended to disseminate transcendental
inquire from You as to the relationship between
knowledge for the benefit of the whole human
man and woman and between spirit and matter
race (1).Śaunaka continued: There is no one
(11).
who knows more than the Lord Himself. No
one is more worshipable or more mature a yogī Maitreya said: After hearing of His
than He. He is therefore the master of the Ve- mother’s uncontaminated desire for transcen-
das, and to hear about Him always is the actual dental realization, the Lord thanked her within
pleasure of the senses (2).Therefore please pre- Himself for her questions, and thus, His face
cisely describe all the activities and pastimes of smiling, He explained the path of the transcen-
the Personality of Godhead, who is full of self- dentalists, who are interested in self-realization
desire and who assumes all these activities by (12).
His internal potency (3).
The Personality of Godhead answered:
Śrī Sūta Gosvāmī said: The most powerful The yoga system which relates to the Lord and
sage Maitreya was a friend of Vyāsadeva. Be- the individual soul, which is meant for the ulti-
ing encouraged and pleased by Vidura’s in- mate benefit of the living entity, and which
quiry about transcendental knowledge, Mait- causes detachment from all happiness and dis-
reya spoke as follows (4). tress in the material world, is the highest yoga
system (13).O most pious mother, I shall now
Maitreya said: When Kardama left for the
explain unto you the ancient yoga system,
forest, Lord Kapila stayed on the strand of the
which I explained formerly to the great sages.
Bindu-sarovara to please His mother, Devahūti
It is serviceable and practical in every way (14).
(5).When Kapila, who could show her the ulti-
mate goal of the Absolute Truth, was sitting lei- The stage in which the consciousness of the
surely before her, Devahūti remembered the living entity is attracted by the three modes of
words Brahmā had spoken to her, and she material nature is called conditional life. But
therefore began to question Kapila as follows when that same consciousness is attached to the
166
Supreme Personality of Godhead, one is situ- such knowledge one gradually becomes ad-
ated in the consciousness of liberation (15). vanced on the path of liberation, and thereafter
When one is completely cleansed of the impu- he is freed, and his attraction becomes fixed.
rities of lust and greed produced from the false Then real devotion and devotional service
identification of the body as “I” and bodily pos- begin (25).Thus consciously engaged in devo-
sessions as “mine,” one’s mind becomes puri- tional service in the association of devotees, a
fied. In that pure state he transcends the stage person gains distaste for sense gratification,
of so-called material happiness and distress both in this world and in the next, by constantly
(16).At that time the soul can see himself to be thinking about the activities of the Lord. This
transcendental to material existence and always process of Kṛṣṇa consciousness is the easiest
self-effulgent, never fragmented, although very process of mystic power; when one is actually
minute in size (17).In that position of self-real- situated on that path of devotional service, he is
ization, by practice of knowledge and renunci- able to control the mind (26).Thus by not en-
ation in devotional service, one sees everything gaging in the service of the modes of material
in the right perspective; he becomes indifferent nature but by developing Kṛṣṇa consciousness,
to material existence, and the material influ- knowledge in renunciation, and by practicing
ence acts less powerfully upon him (18).Perfec- yoga, in which the mind is always fixed in de-
tion in self-realization cannot be attained by votional service unto the Supreme Personality
any kind of yogī unless he engages in devo- of Godhead, one achieves My association in
tional service to the Supreme Personality of this very life, for I am the Supreme Personality,
Godhead, for that is the only auspicious path the Absolute Truth (27).
(19).Every learned man knows very well that
On hearing this statement of the Lord,
attachment for the material is the greatest en-
Devahūti inquired: What kind of devotional
tanglement of the spirit soul. But that same at-
service is worth developing and practicing to
tachment, when applied to the self-realized
help me easily and immediately attain the ser-
devotees, opens the door of liberation (20).
vice of Your lotus feet?(28) The mystic yoga
The symptoms of a sādhu are that he is tol- system, as You have explained, aims at the Su-
erant, merciful and friendly to all living enti- preme Personality of Godhead and is meant for
ties. He has no enemies, he is peaceful, he completely ending material existence. Please
abides by the scriptures, and all his characteris- let me know the nature of that yoga system.
tics are sublime (21).Such a sādhu engages in How many ways are there by which one can
staunch devotional service to the Lord without understand in truth that sublime yoga? (29) My
deviation. For the sake of the Lord he re- dear son, Kapila, after all, I am a woman. It is
nounces all other connections, such as family very difficult for me to understand the Absolute
relationships and friendly acquaintances within Truth because my intelligence is not very great.
the world (22).Engaged constantly in chanting But if You will kindly explain it to me, even
and hearing about Me, the Supreme Personality though I am not very intelligent, I can under-
of Godhead, the sādhus do not suffer from ma- stand it and thereby feel transcendental happi-
terial miseries because they are always filled ness (30).
with thoughts of My pastimes and activities
Śrī Maitreya said: After hearing the state-
(23).O My mother, O virtuous lady, these are
ment of His mother, Kapila could understand
the qualities of great devotees who are free
her purpose, and He became compassionate to-
from all attachment. You must seek attachment
wards her because of being born of her body.
to such holy men, for this counteracts the per-
He described the Sāṅkhya system of philoso-
nicious effects of material attachment (24).In
phy, which is a combination of devotional ser-
the association of pure devotees, discussion of
vice and mystic realization, as received by dis-
the pastimes and activities of the Supreme Per-
ciplic succession (31).
sonality of Godhead is very pleasing and satis-
fying to the ear and the heart. By cultivating Lord Kapila said: The senses are symbolic
167
representations of the demigods, and their nat- pervading Lord of the universe, in unflinching
ural inclination is to work under the direction devotional service, gives up all aspirations to be
of the Vedic injunctions. As the senses are rep- promoted to heavenly planets or to become
resentatives of the demigods, so the mind is the happy in this world with wealth, children, cat-
representative of the Supreme Personality of tle, home or anything in relationship with the
Godhead. The mind’s natural duty is to serve. body. I take him to the other side of birth and
When that service spirit is engaged in devo- death (39-40).The terrible fear of birth and
tional service to the Personality of Godhead, death can never be forsaken by anyone who re-
without any motive, that is far better even than sorts to any shelter other than Myself, for I am
salvation (32).Bhakti, devotional service, dis- the almighty Lord, the Supreme Personality of
solves the subtle body of the living entity with- Godhead, the original source of all creation,
out separate effort, just as fire in the stomach and also the Supreme Soul of all souls (41).It is
digests all that we eat (33).A pure devotee, who because of My supremacy that the wind blows,
is attached to the activities of devotional ser- out of fear of Me; the sun shines out of fear of
vice and who always engages in the service of Me, and the lord of the clouds, Indra, sends
My lotus feet, never desires to become one with forth showers out of fear of Me. Fire burns out
Me. Such a devotee, who is unflinchingly en- of fear of Me, and death goes about taking its
gaged, always glorifies My pastimes and activ- toll out of fear of Me (42).The yogīs, equipped
ities (34).O My mother, My devotees always with transcendental knowledge and renuncia-
see the smiling face of My form, with eyes like tion and engaged in devotional service for their
the rising morning sun. They like to see My eternal benefit, take shelter of My lotus feet,
various transcendental forms, which are all be- and since I am the Lord, they are thus eligible
nevolent, and they also talk favorably with Me to enter into the kingdom of Godhead without
(35).Upon seeing the charming forms of the fear (43).Therefore persons whose minds are
Lord, smiling and attractive, and hearing His fixed on the Lord engage in the intensive prac-
very pleasing words, the pure devotee almost tice of devotional service. That is the only
loses all other consciousness. His senses are means for attainment of the final perfection of
freed from all other engagements, and he be- life (44).
comes absorbed in devotional service. Thus in
SB 3.26: Fundamental Principles of Ma-
spite of his unwillingness, he attains liberation
terial Nature
without separate endeavor (36).Thus because
he is completely absorbed in thought of Me, the The Personality of Godhead, Kapila, con-
devotee does not desire even the highest bene- tinued: My dear mother, now I shall describe
diction obtainable in the upper planetary sys- unto you the different categories of the Abso-
tems, including Satyaloka. He does not desire lute Truth, knowing which any person can be
the eight material perfections obtained from released from the influence of the modes of ma-
mystic yoga, nor does he desire to be elevated terial nature (1).Knowledge is the ultimate per-
to the kingdom of God. Yet even without desir- fection of self-realization. I shall explain that
ing them, the devotee enjoys, even in this life, knowledge unto you by which the knots of at-
all the offered benedictions (37).The Lord con- tachment to the material world are cut (2). The
tinued: My dear mother, devotees who receive Supreme Personality of Godhead is the Su-
such transcendental opulences are never bereft preme Soul, and He has no beginning. He is
of them; neither weapons nor the change of transcendental to the material modes of nature
time can destroy such opulences. Because the and beyond the existence of this material world.
devotees accept Me as their friend, their rela- He is perceivable everywhere because He is
tive, their son, preceptor, benefactor and Su- self-effulgent, and by His self-effulgent luster
preme Deity, they cannot be deprived of their the entire creation is maintained (3).As His pas-
possessions at any time (38). time, that Supreme Personality of Godhead, the
Thus the devotee who worships Me, the all-
168
greatest of the great, accepted the subtle mate- the active organs for speaking, working, travel-
rial energy, which is invested with three mate- ing, generating and evacuating (13).The inter-
rial modes of nature and which is related with nal, subtle senses are experienced as having
Viṣṇu (4). Divided into varieties by her three- four aspects, in the shape of mind, intelligence,
fold modes, material nature creates the forms of ego and contaminated consciousness. Distinc-
the living entities, and the living entities, seeing tions between them can be made only by differ-
this, are illusioned by the knowledge-covering ent functions, since they represent different
feature of the illusory energy (5).Because of his characteristics (14).All these are considered the
forgetfulness, the transcendental living entity qualified Brahman. The mixing element, which
accepts the influence of material energy as his is known as time, is counted as the twenty-fifth
field of activities, and thus actuated, he element (15).The influence of the Supreme Per-
wrongly applies the activities to himself sonality of Godhead is felt in the time factor,
(6).Material consciousness is the cause of one’s which causes fear of death due to the false ego
conditional life, in which conditions are en- of the deluded soul who has contacted material
forced upon the living entity by the material en- nature (16).My dear mother, O daughter of
ergy. Although the spirit soul does not do any- Svāyambhuva Manu, the time factor, as I have
thing and is transcendental to such activities, he explained, is the Supreme Personality of God-
is thus affected by conditional life (7).The head, from whom the creation begins as a result
cause of the conditioned soul’s material body of the agitation of the neutral, unmanifested na-
and senses, and the senses’ presiding deities, ture (17).By exhibiting His potencies, the Su-
the demigods, is the material nature. This is un- preme Personality of Godhead adjusts all these
derstood by learned men. The feelings of hap- different elements, keeping Himself within as
piness and distress of the soul, who is transcen- the Supersoul and without as time (18).
dental by nature, are caused by the spirit soul
After the Supreme Personality of Godhead
himself (8).
impregnates material nature with His internal
Devahūti said: O Supreme Personality of potency, material nature delivers the sum total
Godhead, kindly explain the characteristics of of the cosmic intelligence, which is known as
the Supreme Person and His energies, for both Hiraṇmaya. This takes place in material nature
of these are the causes of this manifest and un- when she is agitated by the destinations of the
manifest creation (9). conditioned souls (19).Thus, after manifesting
variegatedness, the effulgent mahat-tattva,
which contains all the universes within itself,
said: The unmanifested eternal combination of
which is the root of all cosmic manifestations
the three modes is the cause of the manifest
and which is not destroyed at the time of anni-
state and is called pradhāna. It is called prakṛti
hilation, swallows the darkness that covered the
when in the manifested stage of existence (10).
effulgence at the time of dissolution (20).
The aggregate elements, namely the five gross
elements, the five subtle elements, the four in- The mode of goodness, which is the clear,
ternal senses, the five senses for gathering sober status of understanding the Personality of
knowledge and the five outward organs of ac- Godhead and which is generally called
tion, are known as the pradhāna (11). There are vāsudeva, or consciousness, becomes manifest
five gross elements, namely earth, water, fire, in the mahat-tattva (21).After the manifestation
air and ether. There are also five subtle ele- of the mahat-tattva, these features appear sim-
ments: smell, taste, color, touch and sound ultaneously. As water in its natural state, before
(12).The senses for acquiring knowledge and coming in contact with earth, is clear, sweet and
the organs for action number ten, namely the unruffled, so the characteristic traits of pure
auditory sense, the sense of taste, the tactile consciousness are complete serenity, clarity,
sense, the sense of sight, the sense of smell, and and freedom from distraction (22).The material
ego springs up from the mahat-tattva, which
169
evolved from the Lord’s own energy. The ma- the ethereal element can be observed as the ac-
terial ego is endowed predominantly with ac- commodation of room for the external and in-
tive power of three kinds: good, passionate and ternal existences of all living entities, namely
ignorant. It is from these three types of material the field of activities of the vital air, the senses
ego that the mind, the senses of perception, the and the mind (34).
organs of action, and the gross elements evolve
From ethereal existence, which evolves
(23-24). The threefold ahaṅkāra, the source of
from sound, the next transformation takes place
the gross elements, the senses and the mind, is
under the impulse of time, and thus the subtle
identical with them because it is their cause. It
element touch and thence the air and sense of
is known by the name of Saṅkarṣaṇa, who is
touch become prominent (35).Softness and
directly Lord Ananta with a thousand heads
hardness and cold and heat are the distinguish-
(25).This false ego is characterized as the doer,
ing attributes of touch, which is characterized
as an instrument and as an effect. It is further
as the subtle form of air (36).The action of the
characterized as serene, active or dull accord-
air is exhibited in movements, mixing, allow-
ing to how it is influenced by the modes of
ing approach to the objects of sound and other
goodness, passion and ignorance (26).From the
sense perceptions, and providing for the proper
false ego of goodness, another transformation
functioning of all other senses (37).
takes place. From this evolves the mind, whose
thoughts and reflections give rise to desire By interactions of the air and the sensations
(27).The mind of the living entity is known by of touch, one receives different forms accord-
the name of Lord Aniruddha, the supreme ruler ing to destiny. By evolution of such forms,
of the senses. He possesses a bluish-black form there is fire, and the eye sees different forms in
resembling a lotus flower growing in the au- color (38).My dear mother, the characteristics
tumn. He is found slowly by the yogis (28). By of form are understood by dimension, quality
transformation of the false ego in passion, in- and individuality. The form of fire is appreci-
telligence takes birth, O virtuous lady. The ated by its effulgence (39).Fire is appreciated
functions of intelligence are to help in ascer- by its light and by its ability to cook, to digest,
taining the nature of objects when they come to destroy cold, to evaporate, and to give rise to
into view, and to help the senses (29).Doubt, hunger, thirst, eating and drinking (40).
misapprehension, correct apprehension,
By the interaction of fire and the visual sen-
memory and sleep, as determined by their dif-
sation, the subtle element taste evolves under a
ferent functions, are said to be the distinct char-
superior arrangement. From taste, water is pro-
acteristics of intelligence (30).Egoism in the
duced, and the tongue, which perceives taste, is
mode of passion produces two kinds of senses:
also manifested (41).Although originally one,
the senses for acquiring knowledge and the
taste becomes manifold as astringent, sweet,
senses of action. The senses of action depend
bitter, pungent, sour and salty due to contact
on the vital energy, and the senses for acquiring
with other substances (42).The characteristics
knowledge depend on intelligence (31).
of water are exhibited by its moistening other
When egoism in ignorance is agitated by the substances, coagulating various mixtures, caus-
sex energy of the Supreme Personality of God- ing satisfaction, maintaining life, softening
head, the subtle element sound is manifested, things, driving away heat, incessantly supply-
and from sound come the ethereal sky and the ing itself to reservoirs of water, and refreshing
sense of hearing (32). Persons who are learned by slaking thirst (43).
and who have true knowledge define sound as
Due to the interaction of water with the taste
that which conveys the idea of an object, indi-
perception, the subtle element odor evolves un-
cates the presence of a speaker screened from
der superior arrangement. Thence the earth and
our view and constitutes the subtle form of
the olfactory sense, by which we can variously
ether (33).The activities and characteristics of
experience the aroma of the earth, become
manifest (44).Odor, although one, becomes
170
many as mixed, offensive, fragrant, mild, the organ of speech, and with it the god of fire,
strong, acidic and so on according to the pro- the deity who presides over that organ. Then a
portions of associated substances (45). The pair of nostrils appeared, and in them appeared
characteristics of the functions of earth can be the olfactory sense, as well as prāṇa, the vital
perceived by modeling forms of the Supreme air (54). In the wake of the olfactory sense came
Brahman, by constructing places of residence, the wind-god, who presides over that sense.
by preparing pots to contain water, etc. In other Thereafter a pair of eyes appeared in the uni-
words, the earth is the place of sustenance for versal form, and in them the sense of sight. In
all elements (46). the wake of this sense came the sun-god, who
presides over it. Next there appeared in Him a
The sense whose object of perception is
pair of ears, and in them the auditory sense and
sound is called the auditory sense, and that
in its wake the Dig-devatās, or the deities who
whose object of perception is touch is called the
preside over the directions (55). Then the uni-
tactile sense (47).The sense whose object of
versal form of the Lord, the virāṭ-puruṣa, man-
perception is form, the distinctive characteristic
ifested His skin, and thereupon the hair, mus-
of fire, is the sense of sight. The sense whose
tache and beard appeared. After this all the
object of perception is taste, the distinctive
herbs and drugs became manifested, and then
characteristic of water, is known as the sense of
His genitals also appeared (56).After this, se-
taste. Finally, the sense whose object of percep-
men (the faculty of procreation) and the god
tion is odor, the distinctive characteristic of
who presides over the waters appeared. Next
earth, is called the sense of smell (48). Since
appeared an anus and then the organs of defe-
the cause exists in its effect as well, the charac-
cation and thereupon the god of death, who is
teristics of the former are observed in the latter.
feared throughout the universe (57). Thereafter
That is why the peculiarities of all the elements
the two hands of the universal form of the Lord
exist in the earth alone (49).When all these ele-
became manifested, and with them the power
ments were unmixed, the Supreme Personality
of grasping and dropping things, and after that
of Godhead, the origin of creation, along with
Lord Indra appeared. Next the legs became
time, work, and the qualities of the modes of
manifested, and with them the process of move-
material nature, entered into the universe with
ment, and after that Lord Viṣṇu appeared
the total material energy in seven divisions
(58).The veins of the universal body became
(50).
manifested and thereafter the red corpuscles, or
From these seven principles, roused into ac- blood. In their wake came the rivers (the deities
tivity and united by the presence of the Lord, presiding over the veins), and then appeared an
an unintelligent egg arose, from which ap- abdomen (59).Next grew feelings of hunger
peared the celebrated Cosmic Being (51).This and thirst, and in their wake came the manifes-
universal egg, or the universe in the shape of an tation of the oceans. Then a heart became man-
egg, is called the manifestation of material en- ifest, and in the wake of the heart the mind ap-
ergy. Its layers of water, air, fire, sky, ego and peared (60).After the mind, the moon appeared.
mahat-tattva increase in thickness one after an- Intelligence appeared next, and after intelli-
other. Each layer is ten times bigger than the gence, Lord Brahmā appeared. Then the false
previous one, and the final outside layer is cov- ego appeared and then Lord Śiva, and after the
ered by pradhāna. Within this egg is the univer- appearance of Lord Śiva came consciousness
sal form of Lord Hari, of whose body the four- and the deity presiding over consciousness
teen planetary systems are parts (52).The Su- (61).When the demigods and presiding deities
preme Personality of Godhead, the virāṭ- of the various senses were thus manifested,
puruṣa, situated Himself in that golden egg, they wanted to wake their origin of appearance.
which was lying on the water, and He divided But upon failing to do so, they reentered the
it into many departments (53). First of all a body of the virāṭ-puruṣa one after another in or-
mouth appeared in Him, and then came forth der to wake Him (62).The god of fire entered
171
His mouth with the organ of speech, but the contemplate that Supersoul as present in this
virāṭ-puruṣa could not be aroused. Then the god very body although simultaneously apart from
of wind entered His nostrils with the sense of it (72).
smell, but still the virāṭ-puruṣa refused to be
SB 3.27: Understanding Material Nature
awakened (63).The sun-god entered the eyes of
the virāṭ-puruṣa with the sense of sight, but still The Personality of Godhead Kapila con-
the virāṭ-puruṣa did not get up. Similarly, the tinued: When the living entity is thus unaf-
predominating deities of the directions entered fected by the modes of material nature, because
through His ears with the sense of hearing, but he is unchanging and does not claim proprietor-
still He did not get up (64).The predominating ship, he remains apart from the reactions of the
deities of the skin, herbs and seasoning plants modes, although abiding in a material body,
entered the skin of the virāṭ-puruṣa with the hair just as the sun remains aloof from its reflection
of the body, but the Cosmic Being refused to on water (1).When the soul is under the spell of
get up even then. The god predominating over material nature and false ego, identifying his
water entered His organ of generation with the body as the self, he becomes absorbed in mate-
faculty of procreation, but the virāṭ-puruṣa still rial activities, and by the influence of false ego
would not rise (65).The god of death entered he thinks that he is the proprietor of everything
His anus with the organ of defecation, but the (2).The conditioned soul therefore transmi-
virāṭ-puruṣa could not be spurred to activity. grates into different species of life, higher and
The god Indra entered the hands with their lower, because of his association with the
power of grasping and dropping things, but the modes of material nature. Unless he is relieved
virāṭ-puruṣa would not get up even then of material activities, he has to accept this po-
(66).Lord Viṣṇu entered His feet with the fac- sition because of his faulty work (3).Actually a
ulty of locomotion, but the virāṭ-puruṣa refused living entity is transcendental to material exist-
to stand up even then. The rivers entered His ence, but because of his mentality of lording it
blood vessels with the blood and the power of over material nature, his material existential
circulation, but still the Cosmic Being could not condition does not cease, and just as in a dream,
be made to stir (67).The ocean entered His ab- he is affected by all sorts of disadvantages (4).It
domen with hunger and thirst, but the Cosmic is the duty of every conditioned soul to engage
Being refused to rise even then. The moon-god his polluted consciousness, which is now at-
entered His heart with the mind, but the Cosmic tached to material enjoyment, in very serious
Being would not be roused (68).Brahmā also devotional service with detachment. Thus his
entered His heart with intelligence, but even mind and consciousness will be under full con-
then the Cosmic Being could not be prevailed trol (5).
upon to get up. Lord Rudra also entered His
One has to become faithful by practicing the
heart with the ego, but even then the Cosmic
controlling process of the yoga system and
Being did not stir (69).However, when the in-
must elevate himself to the platform of unal-
ner controller, the deity presiding over con-
loyed devotional service by chanting and hear-
sciousness, entered the heart with reason, at
ing about Me (6).In executing devotional ser-
that very moment the Cosmic Being arose from
vice, one has to see every living entity equally,
the causal waters (70).When a man is sleeping,
without enmity towards anyone yet without in-
all his material assets namely the vital energy,
timate connections with anyone. One has to ob-
the senses for recording knowledge, the senses
serve celibacy, be grave and execute his eternal
for working, the mind and the intelligence can-
activities, offering the results to the Supreme
not arouse him. He can be aroused only when
Personality of Godhead (7).For his income a
the Supersoul helps him (71).Therefore,
devotee should be satisfied with what he earns
through devotion, detachment and advance-
without great difficulty. He should not eat more
ment in spiritual knowledge acquired through
than what is necessary. He should live in a se-
concentrated devotional service, one should
172
cluded place and always be thoughtful, peace- is the passive performer of all activities, how
ful, friendly, compassionate and self-realized can there be freedom for the soul as long as ma-
(8). One’s seeing power should be increased terial nature acts on him and binds him? (19)
through knowledge of spirit and matter, and Even if the great fear of bondage is avoided by
one should not unnecessarily identify himself mental speculation and inquiry into the funda-
with the body and thus become attracted by mental principles, it may still appear again,
bodily relationships (9).One should be situated since its cause has not ceased (20).
in the transcendental position, beyond the
stages of material consciousness, and should be
said: One can get liberation by seriously dis-
aloof from all other conceptions of life. Thus
charging devotional service unto Me and
realizing freedom from false ego, one should
thereby hearing for a long time about Me or
see his own self just as he sees the sun in the
from Me. By thus executing one’s prescribed
sky (10).A liberated soul realizes the Absolute
duties, there will be no reaction, and one will
Personality of Godhead, who is transcendental
be freed from the contamination of matter.This
and who is manifest as a reflection even in the
devotional service has to be performed strongly
false ego. He is the support of the material
in perfect knowledge and with transcendental
cause and He enters into everything. He is ab-
vision. One must be strongly renounced and
solute, one without a second, and He is the eyes
must engage in austerity and perform mystic
of the illusory energy (11).
yoga in order to be firmly fixed in self-absorp-
The presence of the Supreme Lord can be tion.The influence of material nature has cov-
realized just as the sun is realized first as a re- ered the living entity, and thus it is as if the liv-
flection on water, and again as a second reflec- ing entity were always in a blazing fire. But by
tion on the wall of a room, although the sun it- the process of seriously discharging devotional
self is situated in the sky.The self-realized soul service, this influence can be removed, just as
is thus reflected first in the threefold ego and wooden sticks which cause a fire are them-
then in the body, senses and mind.Although a selves consumed by it (21-23).By discovering
devotee appears to be merged in the five mate- the faultiness of his desiring to lord it over ma-
rial elements, the objects of material enjoy- terial nature and by therefore giving it up, the
ment, the material senses and material mind living entity becomes independent and stands
and intelligence, he is understood to be awake in his own glory (24).In the dreaming state
and to be freed from the false ego (12-14).The one’s consciousness is almost covered, and one
living entity can vividly feel his existence as the sees many inauspicious things, but when he is
seer, but because of the disappearance of the awakened and fully conscious, such inauspi-
ego during the state of deep sleep, he falsely cious things cannot bewilder him (25).The in-
takes himself to be lost, like a man who has lost fluence of material nature cannot harm an en-
his fortune and feels distressed, thinking him- lightened soul, even though he engages in ma-
self to be lost (15).When, by mature under- terial activities, because he knows the truth of
standing, one can realize his individuality, then the Absolute, and his mind is fixed on the Su-
the situation he accepts under false ego be- preme Personality of Godhead (26).When a
comes manifest to him (16). person thus engages in devotional service and
self-realization for many, many years and
Śrī Devahūti inquired: My dear brāhmaṇa,
births, he becomes completely reluctant to en-
does material nature ever give release to the
joy any one of the material planets, even up to
spirit soul? Since one is attracted to the other
the highest planet, which is known as Brah-
eternally, how is their separation possible? (17)
maloka; he becomes fully developed in con-
As there is no separate existence of the earth
sciousness (27).My devotee actually becomes
and its aroma or of water and its taste, there
self-realized by My unlimited causeless mercy,
cannot be any separate existence of intelligence
and thus, when freed from all doubts, he stead-
and consciousness (18). Hence even though he
ily progresses towards his destined abode,
173
which is directly under the protection of My samādhāna, of the mind (6). By these pro-
spiritual energy of unadulterated bliss. That is cesses, or any other true process, one must con-
the ultimate perfectional goal of the living en- trol the contaminated, unbridled mind, which is
tity. After giving up the present material body, always attracted by material enjoyment, and
the mystic devotee goes to that transcendental thus fix himself in thought of the Supreme Per-
abode and never comes back (28-29). When a sonality of Godhead (7).
perfect yogī’s attention is no longer attracted to
After controlling one’s mind and sitting pos-
the by-products of mystic powers, which are
tures, one should spread a seat in a secluded and
manifestations of the external energy, his pro-
sanctified place, sit there in an easy posture,
gress towards Me becomes unlimited, and thus
keeping the body erect, and practice breath con-
the power of death cannot overcome him (30).
trol (8).The yogī should clear the passage of vi-
tal air by breathing in the following manner:
first he should inhale very deeply, then hold the
breath in, and finally exhale. Or, reversing the
SB 3.28: Kapila’s Instructions on the Ex- process, the yogi can first exhale, then hold the
ecution of Devotional Service breath outside, and finally inhale. This is done
so that the mind may become steady and free
The Personality of Godhead said: My dear
from external disturbances (9).The yogīs who
mother, O daughter of the King, now I shall ex-
practice such breathing exercises are very soon
plain to you the system of yoga, the object of
freed from all mental disturbances, just as gold,
which is to concentrate the mind. By practicing
when put into fire and fanned with air, becomes
this system one can become joyful and progres-
free from all impurities (10).By practicing the
sively advance towards the path of the Absolute
process of prāṇāyāma, one can eradicate the
Truth (1).One should execute his prescribed
contamination of his physiological condition,
duties to the best of his ability and avoid per-
and by concentrating the mind one can become
forming duties not allotted to him. One should
free from all sinful activities. By restraining the
be satisfied with as much gain as he achieves
senses one can free himself from material asso-
by the grace of the Lord, and one should wor-
ciation, and by meditating on the Supreme Per-
ship the lotus feet of a spiritual master (2).One
sonality of Godhead one can become free from
should cease performing conventional religious
the three modes of material attachment
practices and should be attracted to those which
(11).When the mind is perfectly purified by this
lead to salvation. One should eat very frugally
practice of yoga, one should concentrate on the
and should always remain secluded so that he
tip of the nose with half-closed eyes and see the
can achieve the highest perfection of life
form of the Supreme Personality of Godhead
(3).One should practice nonviolence and truth-
(12).
fulness, should avoid thieving and be satisfied
with possessing as much as he needs for his The Supreme Personality of Godhead has a
maintenance. He should abstain from sex life, cheerful, lotuslike countenance with ruddy
perform austerity, be clean, study the Vedas eyes like the interior of a lotus, and a swarthy
and worship the supreme form of the Supreme body like the petals of a blue lotus. He bears a
Personality of Godhead (4). One must observe conch, discus and mace in three of His hands
silence, acquire steadiness by practicing differ- (13). His loins are covered by a shining cloth,
ent yogic postures, control the breathing of the yellowish like the filaments of a lotus. On His
vital air, withdraw the senses from sense ob- breast He bears the mark of Śrīvatsa, a curl of
jects and thus concentrate the mind on the heart white hair. The brilliant Kaustubha gem is sus-
(5).Fixing the vital air and the mind in one of pended from His neck (14).He also wears
the six circles of vital air circulation within the around His neck a garland of attractive sylvan
body, thus concentrating one’s mind on the flowers, and a swarm of bees, intoxicated by its
transcendental pastimes of the Supreme Per- delicious fragrance, hums about the garland. He
sonality of Godhead, is called samādhi, or
174
is further superbly adorned with a pearl neck- thighs, the storehouse of all energy. The Lord’s
lace, a crown and pairs of armlets, bracelets and thighs are whitish blue, like the luster of the lin-
anklets (15).His loins and hips encircled by a seed flower, and appear most graceful when the
girdle, He stands on the lotus of His devotee’s Lord is carried on the shoulders of Garuḍa.
heart. He is most charming to look at, and His Also the yogī should contemplate His rounded
serene aspect gladdens the eyes and souls of the hips, which are encircled by a girdle that rests
devotees who behold Him (16).The Lord is on the exquisite yellow silk cloth that extends
eternally very beautiful, and He is worshipable down to His ankles (24).
by all the inhabitants of every planet. He is ever
The yogī should then meditate on His moon-
youthful and always eager to bestow His bless-
like navel in the center of His abdomen. From
ing upon His devotees (17).The glory of the
His navel, which is the foundation of the entire
Lord is always worth singing, for His glories
universe, sprang the lotus stem containing all
enhance the glories of His devotees. One
the different planetary systems. The lotus is the
should therefore meditate upon the Supreme
residence of Brahmā, the first created being. In
Personality of Godhead and upon His devotees.
the same way, the yogī should concentrate his
One should meditate on the eternal form of the
mind on the Lord’s nipples, which resemble a
Lord until the mind becomes fixed (18).Thus
pair of most exquisite emeralds and which ap-
always merged in devotional service, the yogī
pear whitish because of the rays of the milk-
visualizes the Lord standing, moving, lying
white pearl necklaces adorning His chest
down or sitting within him, for the pastimes of
(25).The yogī should then meditate on the chest
the Supreme Lord are always beautiful and at-
of the Supreme Personality of Godhead, the
tractive (19).In fixing his mind on the eternal
abode of goddess Mahā-Lakṣmī. The Lord’s
form of the Lord, the yogī should not take a col-
chest is the source of all transcendental pleas-
lective view of all His limbs, but should fix the
ure for the mind and full satisfaction for the
mind on each individual limb of the Lord (20).
eyes. The yogī should then imprint on his mind
The devotee should first concentrate his the neck of the Personality of Godhead, who is
mind on the Lord’s lotus feet, which are adored by the entire universe. The neck of the
adorned with the marks of a thunderbolt, a Lord serves to enhance the beauty of the Kaust-
goad, a banner and a lotus. The splendor of ubha gem, which hangs on His chest (26).
their beautiful ruby nails resembles the orb of
The yogī should further meditate upon the
the moon and dispels the thick gloom of one’s
Lord’s four arms, which are the source of all
heart (21).The blessed Lord Śiva becomes all
the powers of the demigods who control the
the more blessed by bearing on his head the
various functions of material nature. Then the
holy waters of the Ganges, which has its source
yogi should concentrate on the polished orna-
in the water that washed the Lord’s lotus feet.
ments, which were burnished by Mount Man-
The Lord’s feet act like thunderbolts hurled to
dara as it revolved. He should also duly con-
shatter the mountain of sin stored in the mind
template the Lord’s discus, the Sudarśana
of the meditating devotee. One should therefore
cakra, which contains one thousand spokes and
meditate on the lotus feet of the Lord for a long
a dazzling luster, as well as the conch, which
time (22).
looks like a swan in His lotuslike palm (27).The
The yogī should fix in his heart the activities yogī should meditate upon His club, which is
of Lakṣmī, the goddess of fortune, who is wor- named Kaumodakī and is very dear to Him.
shiped by all demigods and is the mother of the This club smashes the demons, who are always
supreme person, Brahmā. She can always be inimical soldiers, and is smeared with their
found massaging the legs and thighs of the tran- blood. One should also concentrate on the nice
scendental Lord, very carefully serving Him in garland on the neck of the Lord, which is al-
this way (23).Next, the yogi should fix his mind ways surrounded by bumblebees, with their
in meditation on the Personality of Godhead’s nice buzzing sound, and one should meditate
175
upon the pearl necklace on the Lord’s neck, Lord, as one attracts a fish to a hook, withdraws
which is considered to represent the pure living from material activity (34).When the mind is
entities who are always engaged in His service thus completely freed from all material contam-
(28). ination and detached from material objectives,
it is just like the flame of a lamp. At that time
The yogī should then meditate on the lo-
the mind is actually dovetailed with that of the
tuslike countenance of the Lord, who presents
Supreme Lord and is experienced as one with
His different forms in this world out of compas-
Him because it is freed from the interactive
sion for the anxious devotees. His nose is prom-
flow of the material qualities (35).Thus situated
inent, and His crystal-clear cheeks are illumi-
in the highest transcendental stage, the mind
nated by the oscillation of His glittering alliga-
ceases from all material reaction and becomes
tor-shaped earrings (29).The yogi then medi-
situated in its own glory, transcendental to all
tates upon the beautiful face of the Lord, which
material conceptions of happiness and distress.
is adorned with curly hair and decorated by lo-
At that time the yogī realizes the truth of his
tuslike eyes and dancing eyebrows. A lotus sur-
relationship with the Supreme Personality of
rounded by swarming bees and a pair of swim-
Godhead. He discovers that pleasure and pain
ming fish would be put to shame by its elegance
as well as their interactions, which he attributed
(30).
to his own self, are actually due to the false ego,
The yogīs should contemplate with full de- which is a product of ignorance (36).Because
votion the compassionate glances frequently he has achieved his real identity, the perfectly
cast by the Lord’s eyes, for they soothe the realized soul has no conception of how the ma-
most fearful threefold agonies of His devotees. terial body is moving or acting, just as an intox-
His glances, accompanied by loving smiles, are icated person cannot understand whether or not
full of abundant grace (31).A yogī should sim- he has clothing on his body (37).The body of
ilarly meditate on the most benevolent smile of such a liberated yogī, along with the senses, is
Lord Śrī Hari, a smile which, for all those who taken charge of by the Supreme Personality of
bow to Him, dries away the ocean of tears Godhead, and it functions until its destined ac-
caused by intense grief. The yogī should also tivities are finished. The liberated devotee, be-
meditate on the Lord’s arched eyebrows, which ing awake to his constitutional position and
are manifested by His internal potency in order thus situated in samādhi, the highest perfec-
to charm the sex-god for the good of the sages tional stage of yoga, does not accept the by-
(32).With devotion steeped in love and affec- products of the material body as his own. Thus
tion, the yogī should meditate within the core he considers his bodily activities to be like the
of his heart upon the laughter of Lord Viṣṇu. activities of a body in a dream (38).
The laughter of Viṣṇu is so captivating that it
Because of great affection for family and
can be easily meditated upon. When the Su-
wealth, one accepts a son and some money as
preme Lord is laughing, one can see His small
his own, and due to affection for the material
teeth, which resemble jasmine buds rendered
body, one thinks that it is his. But actually, as
rosy by the splendor of His lips. Once devoting
one can understand that his family and wealth
his mind to this, the yogī should no longer de-
are different from him, the liberated soul can
sire to see anything else (33).
understand that he and his body are not the
By following this course, the yogī gradually same (39).The blazing fire is different from the
develops pure love for the Supreme Personality flames, from the sparks and from the smoke,
of Godhead, Hari. In the course of his progress although all are intimately connected because
in devotional service, the hairs on his body they are born from the same blazing wood
stand erect through excessive joy, and he is (40).The Supreme Personality of Godhead,
constantly bathed in a stream of tears occa- who is known as Parambrahma, is the seer. He
sioned by intense love. Gradually, even the is different from the jīva soul, or individual liv-
mind, which he used as a means to attract the ing entity, who is combined with the senses, the
176
five elements and consciousness (41).A yogi paths of devotional service in terms of the dif-
should see the same soul in all manifestations, ferent qualities of the executor (7). Devotional
for all that exists is a manifestation of different service executed by a person who is envious,
energies of the Supreme. In this way the devo- proud, violent and angry, and who is a sepa-
tee should see all living entities without distinc- ratist, is considered to be in the mode of dark-
tion. That is realization of the Supreme Soul ness (8).The worship of Deities in the temple
(42).As fire is exhibited in different forms of by a separatist, with a motive for material en-
wood, so, under different conditions of the joyment, fame and opulence, is devotion in the
modes of material nature, the pure spirit soul mode of passion (9).When a devotee worships
manifests itself in different bodies (43).Thus the Supreme Personality of Godhead and offers
the yogī can be in the self-realized position af- the results of his activities in order to free him-
ter conquering the insurmountable spell of self from the inebrieties of fruitive activities,
māyā, who presents herself as both the cause his devotion is in the mode of goodness (10).
and effect of this material manifestation and is The manifestation of unadulterated devotional
therefore very difficult to understand (44). service is exhibited when one’s mind is at once
attracted to hearing the transcendental name
SB 3.29: Explanation of Devotional Ser-
and qualities of the Supreme Personality of
vice by Lord Kapila
Godhead, who is residing in everyone’s heart.
Devahūti inquired: My dear Lord, You Just as the water of the Ganges flows naturally
have already very scientifically described the down towards the ocean, such devotional ec-
symptoms of the total material nature and the stasy, uninterrupted by any material condition,
characteristics of the spirit according to the flows towards the Supreme Lord (11-12).A
Sāṅkhya system of philosophy. Now I shall re- pure devotee does not accept any kind of liber-
quest You to explain the path of devotional ser- ation sālokya, sārṣṭi, sāmīpya, sārūpya or
vice, which is the ultimate end of all philosoph- ekatva even though they are offered by the Su-
ical systems (1-2).Devahūti continued: My preme Personality of Godhead (13).By attain-
dear Lord, please also describe in detail, both ing the highest platform of devotional service,
for me and for people in general, the continual as I have explained, one can overcome the in-
process of birth and death, for by hearing of fluence of the three modes of material nature
such calamities we may become detached from and be situated in the transcendental stage, as is
the activities of this material world (3). Please the Lord (14).
also describe eternal time, which is a represen-
A devotee must execute his prescribed du-
tation of Your form and by whose influence
ties, which are glorious, without material profit.
people in general engage in the performance of
Without excessive violence, one should regu-
pious activities (4). My dear Lord, You are just
larly perform one’s devotional activities.The
like the sun, for You illuminate the darkness of
devotee should regularly see My statues in the
the conditional life of the living entities. Be-
temple, touch My lotus feet and offer worship-
cause their eyes of knowledge are not open,
able paraphernalia and prayer. He should see in
they are sleeping eternally in that darkness
the spirit of renunciation, from the mode of
without Your shelter, and therefore they are
goodness, and see every living entity as spir-
falsely engaged by the actions and reactions of
itual.The pure devotee should execute devo-
their material activities, and they appear to be
tional service by giving the greatest respect to
very fatigued (5).
the spiritual master and the ācāryas. He should
Śrī Maitreya said: O best amongst the Ku- be compassionate to the poor and make friend-
rus, the great sage Kapila, moved by great com- ship with persons who are his equals, but all his
passion and pleased by the words of His glori- activities should be executed under regulation
ous mother, spoke as follows (6). and with control of the senses. A devotee
should always try to hear about spiritual mat-
Lord Kapila, the Personality of Godhead,
replied: O noble lady, there are multifarious
177
ters and should always utilize his time in chant- Living entities are superior to inanimate ob-
ing the holy name of the Lord. His behavior jects, O blessed mother, and among them, liv-
should always be straightforward and simple, ing entities who display life symptoms are bet-
and although he is not envious but friendly to ter. Animals with developed consciousness are
everyone, he should avoid the company of per- better than them, and better still are those who
sons who are not spiritually advanced.When have developed sense perception (28).Among
one is fully qualified with all these transcen- the living entities who have developed sense
dental attributes and his consciousness is thus perception, those who have developed the
completely purified, he is immediately at- sense of taste are better than those who have
tracted simply by hearing My name or hearing developed only the sense of touch. Better than
of My transcendental quality (15-19). them are those who have developed the sense
of smell, and better still are those who have de-
As the chariot of air carries an aroma from
veloped the sense of hearing (29).Better than
its source and immediately catches the sense of
those living entities who can perceive sound are
smell, similarly, one who constantly engages in
those who can distinguish between one form
devotional service, in Kṛṣṇa consciousness, can
and another. Better than them are those who
catch the Supreme Soul, who is equally present
have developed upper and lower sets of teeth,
everywhere (20). I am present in every living
and better still are those who have many legs.
entity as the Supersoul. If someone neglects or
Better than them are the quadrupeds, and better
disregards that Supersoul everywhere and en-
still are the human beings (30). Among human
gages himself in the worship of the Deity in the
beings, the society which is divided according
temple, that is simply imitation (21).One who
to quality and work is best, and in that society,
worships the Deity of Godhead in the temples
the intelligent men, who are designated as
but does not know that the Supreme Lord, as
brāhmaṇas, are best. Among the brāhmaṇas,
Paramātmā, is situated in every living entity’s
one who has studied the Vedas is the best, and
heart, must be in ignorance and is compared to
among the brāhmaṇas who have studied the
one who offers oblations into ashes (22). One
Vedas, one who knows the actual purport of
who offers Me respect but is envious of the
Veda is the best (31).Better than the brāhmaṇa
bodies of others and is therefore a separatist
who knows the purpose of the Vedas is he who
never attains peace of mind, because of his in-
can dissipate all doubts, and better than him is
imical behavior towards other living entities
one who strictly follows the brahminical prin-
(23).My dear mother, even if he worships with
ciples. Better than him is one who is liberated
proper rituals and paraphernalia, a person who
from all material contamination, and better than
is ignorant of My presence in all living entities
him is a pure devotee, who executes devotional
never pleases Me by the worship of My Deities
service without expectation of reward
in the temple (24).Performing his prescribed
(32).Therefore I do not find a greater person
duties, one should worship the Deity of the Su-
than he who has no interest outside of Mine and
preme Personality of Godhead until one real-
who therefore engages and dedicates all his ac-
izes My presence in his own heart and in the
tivities and all his life everything unto Me
hearts of other living entities as well (25).As
without cessation (33).Such a perfect devotee
the blazing fire of death, I cause great fear to
offers respects to every living entity because he
whoever makes the least discrimination be-
is under the firm conviction that the Supreme
tween himself and other living entities because
Personality of Godhead has entered the body of
of a differential outlook (26).Therefore,
every living entity as the Supersoul, or control-
through charitable gifts and attention, as well as
ler (34).
through friendly behavior and by viewing all to
be alike, one should propitiate Me, who abide My dear mother, O daughter of Manu, a dev-
in all creatures as their very Self (27). otee who applies the science of devotional ser-
vice and mystic yoga in this way can achieve
the abode of the Supreme Person simply by that
178
devotional service (35).This puruṣa whom the about the end of the phenomenal world, it car-
individual soul must approach is the eternal ries on the work of creation by bringing one in-
form of the Supreme Personality of Godhead, dividual into existence from another, and like-
who is known as Brahman and Paramātmā. He wise it dissolves the universe by destroying
is the transcendental chief personality, and His even the lord of death, Yamarāja (45).
activities are all spiritual (36).The time factor,
SB 3.30: Description by Lord Kapila of
who causes the transformation of the various
Adverse Fruitive Activities
material manifestations, is another feature of
the Supreme Personality of Godhead. Anyone The Personality of Godhead said: As a
who does not know that time is the same Su- mass of clouds does not know the powerful in-
preme Personality is afraid of the time factor fluence of the wind, a person engaged in mate-
(37).Lord Viṣṇu, the Supreme Personality of rial consciousness does not know the powerful
Godhead, who is the enjoyer of all sacrifices, is strength of the time factor, by which he is being
the time factor and the master of all masters. He carried (1).Whatever is produced by the mate-
enters everyone’s heart, He is the support of rialist with great pain and labor for so-called
everyone, and He causes every being to be an- happiness, the Supreme Personality, as the time
nihilated by another (38).No one is dear to the factor, destroys, and for this reason the condi-
Supreme Personality of Godhead, nor is anyone tioned soul laments (2). The misguided materi-
His enemy or friend. But He gives inspiration alist does not know that his very body is imper-
to those who have not forgotten Him and de- manent and that the attractions of home, land
stroys those who have (39).Out of fear of the and wealth, which are in relationship to that
Supreme Personality of Godhead the wind body, are also temporary. Out of ignorance
blows, out of fear of Him the sun shines, out of only, he thinks that everything is permanent
fear of Him the rain pours forth showers, and (3). The living entity, in whatever species of
out of fear of Him the host of heavenly bodies life he appears, finds a particular type of satis-
shed their luster (40).Out of fear of the Su- faction in that species, and he is never averse to
preme Personality of Godhead the trees, being situated in such a condition (4). The con-
creepers, herbs and seasonal plants and flowers ditioned living entity is satisfied in his own par-
blossom and fructify, each in its own season ticular species of life; while deluded by the cov-
(41).Out of fear of the Supreme Personality of ering influence of the illusory energy, he feels
Godhead the rivers flow, and the ocean never little inclined to cast off his body, even when in
overflows. Out of fear of Him only does fire hell, for he takes delight in hellish enjoyment
burn and does the earth, with its mountains, not (5).Such satisfaction with one’s standard of liv-
sink in the water of the universe (42).Subject to ing is due to deep-rooted attraction for body,
the control of the Supreme Personality of God- wife, home, children, animals, wealth and
head, the sky allows outer space to accommo- friends. In such association, the conditioned
date all the various planets, which hold innu- soul thinks himself quite perfect (6). Although
merable living entities. The total universal he is always burning with anxiety, such a fool
body expands with its seven coverings under always performs all kinds of mischievous ac-
His supreme control (43). Out of fear of the Su- tivities, with a hope which is never to be ful-
preme Personality of Godhead, the directing filled, in order to maintain his so-called family
demigods in charge of the modes of material and society (7).He gives heart and senses to a
nature carry out the functions of creation, woman, who falsely charms him with māyā. He
maintenance and destruction; everything ani- enjoys solitary embraces and talking with her,
mate and inanimate within this material world and he is enchanted by the sweet words of the
is under their control (44).The eternal time fac- small children (8).The attached householder re-
tor has no beginning and no end. It is the repre- mains in his family life, which is full of diplo-
sentative of the Supreme Personality of God- macy and politics. Always spreading miseries
head, the maker of the criminal world. It brings and controlled by acts of sense gratification, he
179
acts just to counteract the reactions of all his consciousness (18).At death, he sees the mes-
miseries, and if he can successfully counteract sengers of the lord of death come before him,
such miseries, he thinks that he is happy (9).He their eyes full of wrath, and in great fear he
secures money by committing violence here passes stool and urine (19).As a criminal is ar-
and there, and although he employs it in the ser- rested for punishment by the constables of the
vice of his family, he himself eats only a little state, a person engaged in criminal sense grati-
portion of the food thus purchased, and he goes fication is similarly arrested by the Yamadūtas,
to hell for those for whom he earned the money who bind him by the neck with strong rope and
in such an irregular way (10).When he suffers cover his subtle body so that he may undergo
reverses in his occupation, he tries again and severe punishment (20).While carried by the
again to improve himself, but when he is baf- constables of Yamarāja, he is overwhelmed and
fled in all attempts and is ruined, he accepts trembles in their hands. While passing on the
money from others because of excessive greed road he is bitten by dogs, and he can remember
(11).Thus the unfortunate man, unsuccessful in the sinful activities of his life. He is thus terri-
maintaining his family members, is bereft of all bly distressed (21).Under the scorching sun, the
beauty. He always thinks of his failure, griev- criminal has to pass through roads of hot sand
ing very deeply (12). with forest fires on both sides. He is whipped
on the back by the constables because of his in-
Seeing him unable to support them, his wife
ability to walk, and he is afflicted by hunger
and others do not treat him with the same re-
and thirst, but unfortunately there is no drink-
spect as before, even as miserly farmers do not
ing water, no shelter and no place for rest on the
accord the same treatment to their old and
road (22).While passing on that road to the
worn-out oxen (13).The foolish family man
abode of Yamarāja, he falls down in fatigue,
does not become averse to family life although
and sometimes he becomes unconscious, but he
he is maintained by those whom he once main-
is forced to rise again. In this way he is very
tained. Deformed by the influence of old age,
quickly brought to the presence of Yamarāja
he prepares himself to meet ultimate death
(23).Thus he has to pass ninety-nine thousand
(14).Thus he remains at home just like a pet dog
yojanas within two or three moments, and then
and eats whatever is so negligently given to
he is at once engaged in the torturous punish-
him. Afflicted with many illnesses, such as dys-
ment which he is destined to suffer (24).He is
pepsia and loss of appetite, he eats only very
placed in the midst of burning pieces of wood,
small morsels of food, and he becomes an inva-
and his limbs are set on fire. In some cases he
lid who cannot work any more (15).In that dis-
is made to eat his own flesh or have it eaten by
eased condition, one’s eyes bulge due to the
others (25). His entrails are pulled out by the
pressure of air from within, and his glands be-
hounds and vultures of hell, even though he is
come congested with mucus. He has difficulty
still alive to see it, and he is subjected to tor-
breathing, and upon exhaling and inhaling he
ment by serpents, scorpions, gnats and other
produces a sound like ghura-ghura, a rattling
creatures that bite him (26).Next his limbs are
within the throat (16).In this way he comes un-
lopped off and torn asunder by elephants. He is
der the clutches of death and lies down, sur-
hurled down from hilltops, and he is also held
rounded by lamenting friends and relatives, and
captive either in water or in a cave (27). Men
although he wants to speak with them, he no
and women whose lives were built upon indul-
longer can because he is under the control of
gence in illicit sex life are put into many kinds
time (17).
of miserable conditions in the hells known as
Thus the man, who engaged with uncon- Tāmisra, Andha-tāmisra and Raurava
trolled senses in maintaining a family, dies in (28).Lord Kapila continued: My dear mother, it
great grief, seeing his relatives crying. He dies is sometimes said that we experience hell or
most pathetically, in great pain and without heaven on this planet, for hellish punishments
are sometimes visible on this planet also (29).
180
After leaving this body, the man who main- the fetus, enclosed by the amnion, begins to
tained himself and his family members by sin- move on the right side of the abdomen (4).De-
ful activities suffers a hellish life, and his rela- riving its nutrition from the food and drink
tives suffer also (30).He goes alone to the dark- taken by the mother, the fetus grows and re-
est regions of hell after quitting the present mains in that abominable residence of stools
body, and the money he acquired by envying and urine, which is the breeding place of all
other living entities is the passage money with kinds of worms (5). Bitten again and again all
which he leaves this world (31). Thus, by the over the body by the hungry worms in the ab-
arrangement of the Supreme Personality of domen itself, the child suffers terrible agony
Godhead, the maintainer of kinsmen is put into because of his tenderness. He thus becomes un-
a hellish condition to suffer for his sinful activ- conscious moment after moment because of the
ities, like a man who has lost his wealth terrible condition (6).Owing to the mother’s
(32).Therefore a person who is very eager to eating bitter, pungent foodstuffs, or food which
maintain his family and kinsmen simply by is too salty or too sour, the body of the child
black methods certainly goes to the darkest re- incessantly suffers pains which are almost in-
gion of hell, which is known as Andha-tāmisra tolerable (7).Placed within the amnion and cov-
(33).Having gone through all the miserable, ered outside by the intestines, the child remains
hellish conditions and having passed in a regu- lying on one side of the abdomen, his head
lar order through the lowest forms of animal turned towards his belly and his back and neck
life prior to human birth, and having thus been arched like a bow(8).
purged of his sins, one is reborn again as a hu-
The child thus remains just like a bird in a
man being on this earth (34).
cage, without freedom of movement. At that
SB 3.31: Lord Kapila’s Instructions on time, if the child is fortunate, he can remember
the Movements of the Living Entities all the troubles of his past one hundred births,
and he grieves wretchedly. What is the possi-
The Personality of Godhead said: Under
bility of peace of mind in that condition? (9)
the supervision of the Supreme Lord and ac-
Thus endowed with the development of con-
cording to the result of his work, the living en-
sciousness from the seventh month after his
tity, the soul, is made to enter into the womb of
conception, the child is tossed downward by the
a woman through the particle of male semen to
airs that press the embryo during the weeks pre-
assume a particular type of body (1).On the first
ceding delivery. Like the worms born of the
night, the sperm and ovum mix, and on the fifth
same filthy abdominal cavity, he cannot remain
night the mixture ferments into a bubble. On
in one place (10). The living entity in this
the tenth night it develops into a form like a
frightful condition of life, bound by seven lay-
plum, and after that, it gradually turns into a
ers of material ingredients, prays with folded
lump of flesh or an egg, as the case may be (2).
hands, appealing to the Lord, who has put him
In the course of a month, a head is formed, and
in that condition (11).
at the end of two months the hands, feet and
other limbs take shape. By the end of three The human soul says: I take shelter of the
months, the nails, fingers, toes, body hair, lotus feet of the Supreme Personality of God-
bones and skin appear, as do the organ of gen- head, who appears in His various eternal forms
eration and the other apertures in the body, and walks on the surface of the world. I take
namely the eyes, nostrils, ears, mouth and anus shelter of Him only, because He can give me
(3).Within four months from the date of con- relief from all fear and from Him I have re-
ception, the seven essential ingredients of the ceived this condition of life, which is just befit-
body, namely chyle, blood, flesh, fat, bone, ting my impious activities (12).I, the pure soul,
marrow and semen, come into existence. At the appearing now bound by my activities, am ly-
end of five months, hunger and thirst make ing in the womb of my mother by the arrange-
themselves felt, and at the end of six months, ment of māyā. I offer my respectful obeisances
181
unto Him who is also here with me but who is particular body. But I have a body in which I
unaffected and changeless. He is unlimited, but can control my senses and can understand my
He is perceived in the repentant heart. To Him destination; therefore, I offer my respectful
I offer my respectful obeisances (13).I am sep- obeisances to the Supreme Personality of God-
arated from the Supreme Lord because of my head, by whom I have been blessed with this
being in this material body, which is made of body and by whose grace I can see Him within
five elements, and therefore my qualities and and without (19).Therefore, my Lord, although
senses are being misused, although I am essen- I am living in a terrible condition, I do not wish
tially spiritual. Because the Supreme Personal- to depart from my mother’s abdomen to fall
ity of Godhead is transcendental to material na- again into the blind well of materialistic life.
ture and the living entities, because He is de- Your external energy, called deva-māyā, at
void of such a material body, and because He is once captures the newly born child, and imme-
always glorious in His spiritual qualities, I offer diately false identification, which is the begin-
my obeisances unto Him (14).The human soul ning of the cycle of continual birth and death,
further prays: The living entity is put under the begins (20).Therefore, without being agitated
influence of material nature and continues a any more, I shall deliver myself from the dark-
hard struggle for existence on the path of re- ness of nescience with the help of my friend,
peated birth and death. This conditional life is clear consciousness. Simply by keeping the lo-
due to his forgetfulness of his relationship with tus feet of Lord Viṣṇu in my mind, I shall be
the Supreme Personality of Godhead. There- saved from entering into the wombs of many
fore, without the Lord’s mercy, how can he mothers for repeated birth and death (21).
again engage in the transcendental loving ser-
Lord Kapila continued: The ten-month-
vice of the Lord? (15) No one other than the
old living entity has these desires even while in
Supreme Personality of Godhead, as the local-
the womb. But while he thus extols the Lord,
ized Paramātmā, the partial representation of
the wind that helps parturition propels him
the Lord, is directing all inanimate and animate
forth with his face turned downward so that he
objects. He is present in the three phases of time
may be born (22).Pushed downward all of a
past, present and future. Therefore, the condi-
sudden by the wind, the child comes out with
tioned soul is engaged in different activities by
great trouble, head downward, breathless and
His direction, and in order to get free from the
deprived of memory due to severe agony
threefold miseries of this conditional life, we
(23).The child thus falls on the ground,
have to surrender unto Him only (16).
smeared with stool and blood, and plays just
Fallen into a pool of blood, stool and urine like a worm germinated from the stool. He
within the abdomen of his mother, his own loses his superior knowledge and cries under
body scorched by the mother’s gastric fire, the the spell of māyā (24).
embodied soul, anxious to get out, counts his
After coming out of the abdomen, the child
months and prays, “O my Lord, when shall I, a
is given to the care of persons who are unable
wretched soul, be released from this confine-
to understand what he wants, and thus he is
ment?” (17) My dear Lord, by Your causeless
nursed by such persons. Unable to refuse what-
mercy I am awakened to consciousness, alt-
ever is given to him, he falls into undesirable
hough I am only ten months old. For this cause-
circumstances (25).Laid down on a foul bed in-
less mercy of the Supreme Personality of God-
fested with sweat and germs, the poor child is
head, the friend of all fallen souls, there is no
incapable of scratching his body to get relief
way to express my gratitude but to pray with
from his itching sensation, to say nothing of sit-
folded hands (18).
ting up, standing or even moving (26). In his
The living entity in another type of body helpless condition, gnats, mosquitoes, bugs and
sees only by instinct; he knows only the agree- other germs bite the baby, whose skin is tender,
able and disagreeable sense perceptions of that just as smaller worms bite a big worm. The
182
child, deprived of his wisdom, cries bitterly mere movement of her eyebrows can keep even
(27). the greatest conquerors of the world under her
grip (38).
In this way, the child passes through his
childhood, suffering different kinds of distress, One who aspires to reach the culmination of
and attains boyhood. In boyhood also he suffers yoga and has realized his self by rendering ser-
pain over desires to get things he can never vice unto Me should never associate with an at-
achieve. And thus, due to ignorance, he be- tractive woman, for such a woman is declared
comes angry and sorry (28).With the growth of in the scripture to be the gateway to hell for the
the body, the living entity, in order to vanquish advancing devotee(39).The woman, created by
his soul, increases his false prestige and anger the Lord, is the representation of māyā, and one
and thereby creates enmity towards similarly who associates with such māyā by accepting
lusty people (29).By such ignorance the living services must certainly know that this is the
entity accepts the material body, which is made way of death, just like a blind well covered with
of five elements, as himself. With this misun- grass (40).
derstanding, he accepts nonpermanent things as
A living entity who, as a result of attachment
his own and increases his ignorance in the dark-
to a woman in his previous life, has been en-
est region (30).For the sake of the body, which
dowed with the form of a woman, foolishly
is a source of constant trouble to him and which
looks upon māyā in the form of a man, herhus-
follows him because he is bound by ties of ig-
band, as the bestower of wealth, progeny, house
norance and fruitive activities, he performs var-
and other material assets.A woman, therefore,
ious actions which cause him to be subjected to
should consider her husband, her house and her
repeated birth and death (31).If, therefore, the
children to be the arrangement of the external
living entity again associates with the path of
energy of the Lord for her death, just as the
unrighteousness, influenced by sensually
sweet singing of the hunter is death for the deer
minded people engaged in the pursuit of sexual
(41-42).Due to his particular type of body, the
enjoyment and the gratification of the palate, he
materialistic living entity wanders from one
again goes to hell as before (32).He becomes
planet to another, following fruitive activities.
devoid of truthfulness, cleanliness, mercy,
In this way, he involves himself in fruitive ac-
gravity, spiritual intelligence, shyness, auster-
tivities and enjoys the result incessantly (43).In
ity, fame, forgiveness, control of the mind, con-
this way the living entity gets a suitable body
trol of the senses, fortune and all such opportu-
with a material mind and senses, according to
nities (33).One should not associate with a
his fruitive activities. When the reaction of his
coarse fool who is bereft of the knowledge of
particular activity comes to an end, that end is
self-realization and who is no more than a danc-
called death, and when a particular type of re-
ing dog in the hands of a woman (34).The in-
action begins, that beginning is called birth
fatuation and bondage which accrue to a man
(44). When the eyes lose their power to see
from attachment to any other object is not as
color or form due to morbid affliction of the op-
complete as that resulting from attachment to a
tic nerve, the sense of sight becomes deadened.
woman or to the fellowship of men who are
The living entity, who is the seer of both the
fond of women (35).At the sight of his own
eyes and the sight, loses his power of vision. In
daughter, Brahmā was bewildered by her
the same way, when the physical body, the
charms and shamelessly ran up to her in the
place where perception of objects occurs, is
form of a stag when she took the form of a hind
rendered incapable of perceiving, that is known
(36). Amongst all kinds of living entities be-
as death. When one begins to view the physical
gotten by Brahmā, namely men, demigods and
body as one’s very self, that is called birth (45-
animals, none but the sage Nārāyaṇa is immune
46).Therefore, one should not view death with
to the attraction of māyā in the form of woman
horror, nor have recourse to defining the body
(37).Just try to understand the mighty strength
of My māyā in the shape of woman, who by the
183
as soul, nor give way to exaggeration in enjoy- Through the path of illumination, such liber-
ing the bodily necessities of life. Realizing the ated persons approach the complete Personality
true nature of the living entity, one should of Godhead, who is the proprietor of the mate-
move about in the world free from attachment rial and spiritual worlds and is the supreme
and steadfast in purpose. Endowed with right cause of their manifestation and dissolution (7).
vision and strengthened by devotional service Worshipers of the Hiraṇyagarbha expansion of
and a pessimistic attitude towards material the Personality of Godhead remain within this
identity, one should relegate his body to this il- material world until the end of two parārdhas,
lusory world through his reason. Thus one can when Lord Brahmā also dies (8).After experi-
be unconcerned with this material world (47- encing the inhabitable time of the three modes
48). of material nature, known as two parārdhas,
Lord Brahmā closes the material universe,
SB 3.32: Entanglement in Fruitive Activ-
which is covered by layers of earth, water, air,
ities
fire, ether, mind, ego, etc., and goes back to
The Personality of Godhead said: The per- Godhead (9-10).The yogīs who become de-
son who lives in the center of household life detached from the material world by practice of
rives material benefits by performing religious breathing exercises and control of the mind
rituals, and thereby he fulfills his desire for eco- reach the planet of Brahmā, which is far, far
nomic development and sense gratification. away. After giving up their bodies, they enter
Again and again he acts the same way (1).Such into the body of Lord Brahmā, and therefore
persons are ever bereft of devotional service when Brahmā is liberated and goes to the Su-
due to being too attached to sense gratification, preme Personality of Godhead, who is the Su-
and therefore, although they perform various preme Brahman, such yogīs can also enter into
kinds of sacrifices and take great vows to sat- the kingdom of God (11).Therefore, My dear
isfy the demigods and forefathers, they are not mother, by devotional service take direct shel-
interested in Kṛṣṇa consciousness, devotional ter of the Supreme Personality of Godhead,
service (2).Such materialistic persons, attracted who is seated in everyone’s heart. My dear
by sense gratification and devoted to the fore- mother, someone may worship the Supreme
fathers and demigods, can be elevated to the Personality of Godhead with a special self-in-
moon, where they drink an extract of the soma terest, but even demigods such as Lord
plant. They again return to this planet (3).All Brahmā, great sages such as Sanat-kumāra and
the planets of the materialistic persons, includ- great munis such as Marīci have to come back
ing all the heavenly planets, such as the moon, to the material world again at the time of crea-
are vanquished when the Supreme Personality tion. When the interaction of the three modes
of Godhead, Hari, goes to His bed of serpents, of material nature begins, Brahmā, who is the
which is known as Ananta Śeṣa (4). creator of this cosmic manifestation and who is
full of Vedic knowledge, and the great sages,
Those who are intelligent and are of purified
who are the authors of the spiritual path and the
consciousness are completely satisfied in Kṛṣṇa
yoga system, come back under the influence of
consciousness. Freed from the modes of mate-
the time factor. They are liberated by their non-
rial nature, they do not act for sense gratifica-
fruitive activities and attain the first incarnation
tion; rather, since they are situated in their own
of the puruṣa, but at the time of creation they
occupational duties, they act as one is expected
come back in exactly the same forms and posi-
to act.By executing one’s occupational duties,
tions they previously had (12-15).
acting with detachment and without a sense of
proprietorship or false egoism, one is posted in Persons who are too addicted to this material
one’s constitutional position by dint of com- world execute their prescribed duties very
plete purification of consciousness, and by thus nicely and with great faith. They daily perform
executing so-called material duties he can eas- all such prescribed duties with attachment to
ily enter into the kingdom of God (5-6). the fruitive result (16).Such persons, impelled
184
by the mode of passion, are full of anxieties and being equal in qualities with the Supreme Per-
always aspire for sense gratification due to un- son (24-25).The Supreme Personality of God-
controlled senses. They worship the forefathers head alone is complete transcendental
and are busy day and night improving the eco- knowledge, but according to the different pro-
nomic condition of their family, social or na- cesses of understanding He appears differently,
tional life (17).Such persons are called trai- either as impersonal Brahman, as Paramātmā,
vargika because they are interested in the three as the Supreme Personality of Godhead or as
elevating processes. They are averse to the Su- the puruṣa-avatāra (26).The greatest common
preme Personality of Godhead, who can give understanding for all yogīs is complete detach-
relief to the conditioned soul. They are not in- ment from matter, which can be achieved by
terested in the Supreme Personality’s pastimes, different kinds of yoga (27).Those who are
which are worth hearing because of His tran- averse to the Transcendence realize the Su-
scendental prowess (18).Such persons are con- preme Absolute Truth differently through spec-
demned by the supreme order of the Lord. Be- ulative sense perception, and therefore, because
cause they are averse to the nectar of the activ- of mistaken speculation, everything appears to
ities of the Supreme Personality of Godhead, them to be relative (28).From the total energy,
they are compared to stool-eating hogs. They the mahat-tattva, I have manifested the false
give up hearing the transcendental activities of ego, the three modes of material nature, the five
the Lord and indulge in hearing of the abomi- material elements, the individual conscious-
nable activities of materialistic persons ness, the eleven senses and the material body.
(19).Such materialistic persons are allowed to Similarly, the entire universe has come from
go to the planet called Pitṛloka by the southern the Supreme Personality of Godhead (29).This
course of the sun, but they again come back to perfect knowledge can be achieved by a person
this planet and take birth in their own families, who is already engaged in devotional service
beginning again the same fruitive activities with faith, steadiness and full detachment, and
from birth to the end of life (20). When the re- who is always absorbed in thought of the Su-
sults of their pious activities are exhausted, they preme. He is aloof from material association
fall down by higher arrangement and again (30).
come back to this planet, just as any person
My dear respectful mother, I have already
raised to a high position sometimes all of a sud-
described the path of understanding the Abso-
den falls (21).My dear mother, I therefore ad-
lute Truth, by which one can come to under-
vise that you take shelter of the Supreme Per-
stand the real truth of matter and spirit and their
sonality of Godhead, for His lotus feet are
relationship (31).Philosophical research culmi-
worth worshiping. Accept this with all devotion
nates in understanding the Supreme Personality
and love, for thus you can be situated in tran-
of Godhead. After achieving this understand-
scendental devotional service (22). Engage-
ing, when one becomes free from the material
ment in Kṛṣṇa consciousness and application of
modes of nature, he attains the stage of devo-
devotional service unto Kṛṣṇa make it possible
tional service. Either by devotional service di-
to advance in knowledge and detachment, as
rectly or by philosophical research, one has to
well as in self-realization (23).The exalted dev-
find the same destination, which is the Supreme
otee’s mind becomes equipoised in sensory ac-
Personality of Godhead (32).A single object is
tivities, and he is transcendental to that which
appreciated differently by different senses due
is agreeable and not agreeable.Because of his
to its having different qualities. Similarly, the
transcendental intelligence, the pure devotee is
Supreme Personality of Godhead is one, but ac-
equipoised in his vision and sees himself to be
cording to different scriptural injunctions He
uncontaminated by matter. He does not see an-
appears to be different (33).By performing fru-
ything as superior or inferior, and he feels him-
itive activities and sacrifices, by distributing
self elevated to the transcendental platform of
charity, by performing austerities, by studying
various literatures, by conducting philosophical
185
research, by controlling the mind, by subduing SB 3.33: Activities of Kapila

the senses, by accepting the renounced order of
Śrī Maitreya said: Thus Devahūti, the
life, by performing the prescribed duties of
mother of Lord Kapila and wife of Kardama
one’s social order, by performing the different
Muni, became freed from all ignorance con-
divisions of yoga practice, by performing devo-
cerning devotional service and transcendental
tional service, by exhibiting the process of de-
knowledge. She offered her obeisances unto the
votional service containing the symptoms of
Lord, the author of the basic principles of the
both attachment and detachment, by under-
Sāṅkhya system of philosophy, which is the
standing the science of self-realization, and by
background of liberation, and she satisfied Him
developing a strong sense of detachment, one
with the following verses of prayer (1).
who is expert in understanding the different
processes of self-realization realizes the Su- Devahūti said: Brahmā is said to be unborn
preme Personality of Godhead as He is repre- because he takes birth from the lotus flower
sented in the material world as well as in tran- which grows from Your abdomen while You
scendence (34-36). lie in the ocean at the bottom of the universe.
But even Brahmā simply meditated upon You,
My dear mother, I have explained to you the
whose body is the source of unlimited uni-
process of devotional service and its identity in
verses (2).My dear Lord, although personally
four different social divisions. I have explained
You have nothing to do, You have distributed
to you as well how eternal time is chasing the
Your energies in the interactions of the material
living entities, although it is imperceptible to
modes of nature, and for that reason the crea-
them (37).There are varieties of material exist-
tion, maintenance and dissolution of the cosmic
ence for the living entity according to the work
manifestation take place. My dear Lord, You
he performs in ignorance or forgetfulness of his
are self-determined and are the Supreme Per-
real identity. My dear mother, if anyone enters
sonality of Godhead for all living entities. For
into that forgetfulness, he is unable to under-
them You created this material manifestation,
stand where his movements will end (38).Lord
and although You are one, Your diverse ener-
Kapila continued: This instruction is not meant
gies can act multifariously. This is inconceiva-
for the envious, for the agnostics or for persons
ble to us (3).As the Supreme Personality of
who are unclean in their behavior. Nor is it for
Godhead, You have taken birth from my abdo-
hypocrites or for persons who are proud of ma-
men. O my Lord, how is that possible for the
terial possessions (39).It is not to be instructed
supreme one, who has in His belly all the cos-
to persons who are too greedy and too attached
mic manifestation? The answer is that it is pos-
to family life, nor to persons who are nondevo-
sible, for at the end of the millennium You lie
tees and who are envious of the devotees and of
down on a leaf of a banyan tree, and just like a
the Personality of Godhead (40).Instruction
small baby, You lick the toe of Your lotus foot
should be given to the faithful devotee who is
(4).My dear Lord, You have assumed this body
respectful to the spiritual master, nonenvious,
in order to diminish the sinful activities of the
friendly to all kinds of living entities and eager
fallen and to enrich their knowledge in devo-
to render service with faith and sincerity
tion and liberation. Since these sinful people
(41).This instruction should be imparted by the
are dependent on Your direction, by Your own
spiritual master to persons who have taken the
will You assume incarnations as a boar and as
Supreme Personality of Godhead to be more
other forms. Similarly, You have appeared in
dear than anything, who are not envious of an-
order to distribute transcendental knowledge to
yone, who are perfectly cleansed and who have
Your dependents (5).To say nothing of the spir-
developed detachment for that which is outside
itual advancement of persons who see the Su-
the purview of Kṛṣṇa consciousness (42). Any-
preme Person face to face, even a person born
one who once meditates upon Me with faith and
in a family of dog-eaters immediately becomes
affection, who hears and chants about Me,
eligible to perform Vedic sacrifices if he once
surely goes back home, back to Godhead (43).
186
utters the holy name of the Supreme Personal- (12).As instructed by her son, Devahūti also be-
ity of Godhead or chants about Him, hears gan to practice bhakti-yoga in that very āśrama.
about His pastimes, offers Him obeisances or She practiced samādhi in the house of Kardama
even remembers Him (6).Oh, how glorious are Muni, which was so beautifully decorated with
they whose tongues are chanting Your holy flowers that it was considered the flower crown
name! Even if born in the families of dog-eat- of the river Sarasvatī (13).She began to bathe
ers, such persons are worshipable. Persons who three times daily, and thus her curling black
chant the holy name of Your Lordship must hair gradually became gray. Due to austerity,
have executed all kinds of austerities and fire her body gradually became thin, and she wore
sacrifices and achieved all the good manners of old garments (14).The home and household
the Āryans. To be chanting the holy name of paraphernalia of Kardama, who was one of the
Your Lordship, they must have bathed at holy Prajāpatis, was developed in such a way, by
places of pilgrimage, studied the Vedas and ful- dint of his mystic powers of austerity and yoga,
filled everything required (7).I believe, my that his opulence was sometimes envied by
Lord, that You are Lord Viṣṇu Himself under those who travel in outer space in airplanes
the name of Kapila, and You are the Supreme (15).The opulence of the household of Kar-
Personality of Godhead, the Supreme Brah- dama Muni is described herein. The bedsheets
man! The saints and sages, being freed from all and mattresses were all as white as the foam of
the disturbances of the senses and mind, medi- milk, the chairs and benches were made of
tate upon You, for by Your mercy only can one ivory and were covered by cloths of lace with
become free from the clutches of the three golden filigree, and the couches were made of
modes of material nature. At the time of disso- gold and had very soft pillows.The walls of the
lution, all the Vedas are sustained in You only house were made of first-class marble, deco-
(8). rated with valuable jewels. There was no need
of light, for the household was illuminated by
Thus the Supreme Personality of Godhead
the rays of these jewels. The female members
Kapila, satisfied by the words of His mother,
of the household were all amply decorated with
towards whom He was very affectionate, re-
jewelry.The compound of the main household
plied with gravity (9).
was surrounded by beautiful gardens with
The Personality of Godhead said: My dear sweet, fragrant flowers and many trees which
mother, the path of self-realization which I produced fresh fruit and were tall and beautiful.
have already instructed to you is very easy. You The attraction of such gardens was that singing
can execute this system without difficulty, and birds would sit on the trees, and their chanting
by following it you shall very soon be liberated, voices, as well as the humming sound of the
even within your present body (10).My dear bees, made the whole atmosphere as pleasing
mother, those who are actually transcendental- as possible.When Devahūti would enter that
ists certainly follow My instructions as I have lovely garden to take her bath in the pond filled
given them to you. You may rest assured that if with lotus flowers, the associates of the deni-
you traverse this path of self-realization per- zens of heaven, the Gandharvas, would sing
fectly, surely you shall be freed from fearful about Kardama’s glorious household life. Her
material contamination and shall ultimately great husband, Kardama, gave her all protec-
reach Me. Mother, persons who are not conver- tion at all times.Although her position was
sant with this method of devotional service cer- unique from all points of view, saintly
tainly cannot get out of the cycle of birth and Devahūti, in spite of all her possessions, which
death (11). were envied even by the ladies of the heavenly
planets, gave up all such comforts. She was
Śrī Maitreya said: The Supreme Personal-
only sorry that her great son was separated from
ity of Godhead Kapila, after instructing His be-
her (16-20).
loved mother, took permission from her and left
His home, His mission having been fulfilled Devahūti’s husband had already left home
187
and accepted the renounced order of life, and Vidura, is understood to be a most sacred spot.
then her only son, Kapila, left home. Although It is known all over the three worlds as Sid-
she knew all the truths of life and death, and dhapada (31).Dear Vidura, the material ele-
although her heart was cleansed of all dirt, she ments of her body have melted into water and
was very aggrieved at the loss of her son, just are now a flowing river, which is the most sa-
as a cow is affected when her calf dies (21).O cred of all rivers. Anyone who bathes in that
Vidura, thus always meditating upon her son, river also attains perfection, and therefore all
the Supreme Personality of Godhead Ka- persons who desire perfection go bathe there
piladeva, she very soon became unattached to (32).
her nicely decorated home (22).Thereafter,
My dear Vidura, the great sage Kapila, the
having heard with great eagerness and in all de-
Personality of Godhead, left His father’s her-
tail from her son, Kapiladeva, the eternally
mitage with the permission of His mother and
smiling Personality of Godhead, Devahūti be-
went towards the northeast (33).While He was
gan to meditate constantly upon the Viṣṇu form
passing in the northern direction, all the celes-
of the Supreme Lord (23).She did so with seri-
tial denizens known as Cāraṇas and Gandhar-
ous engagement in devotional service. Because
vas, as well as the munis and the damsels of the
she was strong in renunciation, she accepted
heavenly planets, prayed and offered Him all
only the necessities of the body. She became
respects. The ocean offered Him oblations and
situated in knowledge due to realization of the
a place of residence.Even now Kapila Muni is
Absolute Truth, her heart became purified, she
staying there in trance for the deliverance of the
became fully absorbed in meditation upon the
conditioned souls in the three worlds, and all
Supreme Personality of Godhead, and all mis-
the ācāryas, or great teachers, of the system of
givings due to the modes of material nature dis-
Sāṅkhya philosophy are worshiping Him (34-
appeared (24-25).Her mind became completely
35).
engaged in the Supreme Lord, and she automat-
ically realized the knowledge of the impersonal My dear son, since you have inquired from
Brahman. As a Brahman-realized soul, she was me, I have answered. O sinless one, the descrip-
freed from the designations of the materialistic tions of Kapiladeva and His mother and their
concept of life. Thus all material pangs disap- activities are the purest of all pure discourses
peared, and she attained transcendental bliss (36).The description of the dealings of Ka-
(26).Situated in eternal trance and freed from piladeva and His mother is very confidential,
illusion impelled by the modes of material na- and anyone who hears or reads this narration
ture, she forgot her material body, just as one becomes a devotee of the Supreme Personality
forgets his different bodies in a dream (27). Her of Godhead, who is carried by Garuḍa, and he
body was being taken care of by the spiritual thereafter enters into the abode of the Supreme
damsels created by her husband, Kardama, and Lord to engage in the transcendental loving ser-
since she had no mental anxiety at that time, her vice of the Lord (37).
body did not become thin. She appeared just
Canto 4: The Creation of the Fourth Or-
like a fire surrounded by smoke. Because she
der
was always absorbed in the thought of the Su-
preme Personality of Godhead, she was not SB 4.1: Genealogical Table of the Daugh-
aware that sometimes her hair was loosened or ters of Manu
her garments were disarrayed (28-29). Śrī Maitreya said: Svāyambhuva Manu be-
My dear Vidura, by following the principles got three daughters in his wife, Śatarūpā, and
instructed by Kapila, Devahūti soon became their names were Ākūti, Devahūti and Prasūti
liberated from material bondage and achieved (1).Ākūti had two brothers, but in spite of her
the Supreme Personality of Godhead, as Super- brothers, King Svāyambhuva Manu handed her
soul, without difficulty (30).The place where over to Prajāpati Ruci on the condition that the
Devahūti achieved her perfection, my dear son born of her be returned to Manu as his son.
188
This he did in consultation with his wife, gave birth to two children, whose names were
Śatarūpā (2). Kaśyapa and Pūrṇimā. Their descendants are
spread all over the world (13).My dear Vidura,
Ruci, who was very powerful in his brah-
of the two sons, Kaśyapa and Pūrṇimā,
minical qualifications and was appointed one
Pūrṇimā begot three children, namely Viraja,
of the progenitors of the living entities, begot
Viśvaga and Devakulyā. Of these three,
one son and one daughter by his wife, Ākūti
Devakulyā was the water which washed the lo-
(3).Of the two children born of Ākūti, the male
tus feet of the Personality of Godhead and
child was directly an incarnation of the Su-
which later on transformed into the Ganges of
preme Personality of Godhead, and His name
the heavenly planets (14). Anasūyā, the wife of
was Yajña, which is another name of Lord
Atri Muni, gave birth to three very famous sons
Viṣṇu. The female child was a partial incarna-
Soma, Dattātreya and Durvāsā who were par-
tion of Lakṣmī, the goddess of fortune, the eter-
tial representations of Lord Viṣṇu, Lord Śiva
nal consort of Lord Viṣṇu (4).Svāyambhuva
and Lord Brahmā. Soma was a partial represen-
Manu very gladly brought home the beautiful
tation of Lord Brahmā, Dattātreya was a partial
boy named Yajña, and Ruci, his son-in-law,
representation of Lord Viṣṇu, and Durvāsā was
kept with him the daughter, Dakṣiṇā (5).The
a partial representation of Lord Śiva (15).
Lord of the ritualistic performance of yajña
later married Dakṣiṇā, who was anxious to have After hearing this, Vidura inquired from
the Personality of Godhead as her husband, and Maitreya: My dear master, how is it that the
in this wife the Lord was also very much three deities Brahmā, Viṣṇu and Śiva, who are
pleased to beget twelve children (6).The twelve the creator, maintainer and destroyer of the
boys born of Yajña and Dakṣiṇā were named whole creation, became the offspring of the
Toṣa, Pratoṣa, Santoṣa, Bhadra, Śānti, Iḍaspati, wife of Atri Muni? (16)
Idhma, Kavi, Vibhu, Svahna, Sudeva and
Maitreya said: When Lord Brahmā ordered
Rocana (7).During the time of Svāyambhuva
Atri Muni to create generations after marrying
Manu, these sons all became the demigods col-
Anasūyā, Atri Muni and his wife went to per-
lectively named the Tuṣitas. Marīci became the
form severe austerities in the valley of the
head of the seven ṛṣis, and Yajña became the
mountain known as Ṛkṣa (17).In that mountain
king of the demigods, Indra (8). Svāyambhuva
valley flows a river named Nirvindhyā. On the
Manu’s two sons, Priyavrata and Uttānapāda,
bank of the river are many aśoka trees and other
became very powerful kings, and their sons and
plants full of palāśa flowers, and there is always
grandsons spread all over the three worlds dur-
the sweet sound of water flowing from a water-
ing that period (9).
fall. The husband and wife reached that beauti-
My dear son, Svāyambhuva Manu handed ful place (18).There the great sage concentrated
over his very dear daughter Devahūti to Kar- his mind by the yogic breathing exercises, and
dama Muni. I have already spoken to you about thereby controlling all attachment, he remained
them, and you have heard about them almost in standing on one leg only, eating nothing but air,
full (10).Svāyambhuva Manu handed over his and stood there on one leg for one hundred
daughter Prasūti to the son of Brahmā named years (19).He was thinking: May the Lord of
Dakṣa, who was also one of the progenitors of the universe, of whom I have taken shelter,
the living entities. The descendants of Dakṣa kindly be pleased to offer me a son exactly like
are spread throughout the three worlds (11). Him (20).
You have already been informed about the While Atri Muni was engaged in these se-
nine daughters of Kardama Muni, who were vere austerities, a blazing fire came out of his
handed over to nine different sages. I shall now head by virtue of his breathing exercise, and
describe the descendants of those nine daugh- that fire was seen by the three principal deities
ters. Please hear from me (12).Kardama Muni’s of the three worlds (21).At that time, the three
daughter Kalā, who was married to Marīci, deities approached the hermitage of Atri Muni,
189
accompanied by the denizens of the heavenly meditating, and therefore we have all come to
planets, such as the celestial beauties, the you (30).You will have sons who will represent
Gandharvas, the Siddhas, the Vidyādharas and a partial manifestation of our potency, and be-
the Nāgas. Thus they entered the āśrama of the cause we desire all good fortune for you, those
great sage, who had become famous by his aus- sons will glorify your reputation throughout the
terities (22).The sage was standing on one leg, world (31).Thus, while the couple looked on,
but as soon as he saw that the three deities had the three deities Brahmā, Viṣṇu and Maheśvara
appeared before him, he was so pleased to see disappeared from that place after bestowing
them all together that despite great difficulty he upon Atri Muni the benediction (32). Thereaf-
approached them on one leg (23). Thereafter he ter, from the partial representation of Brahmā,
began to offer prayers to the three deities, who the moon-god was born of them; from the par-
were seated on different carriers a bull, a swan tial representation of Viṣṇu, the great mystic
and Garuḍa and who held in their hands a Dattātreya was born; and from the partial rep-
drum, kuśa grass and a discus. The sage offered resentation of Śaṅkara [Lord Śiva], Durvāsā
them his respects by falling down like a stick was born. Now you may hear from me of the
(24).Atri Muni was greatly pleased to see that many sons of Aṅgirā (33).
the three devas were gracious towards him. His
Aṅgirā’s wife, Śraddhā, gave birth to four
eyes were dazzled by the effulgence of their
daughters, named Sinīvālī, Kuhū, Rākā and
bodies, and therefore he closed his eyes for the
Anumati (34).Besides these four daughters, she
time being (25).But since his heart was already
also had another two sons. One of them was
attracted by the deities, somehow or other he
known as Utathya, and the other was the
gathered his senses, and with folded hands and
learned scholar Bṛhaspati (35).Pulastya begot
sweet words he began to offer prayers to the
in his wife, Havirbhū, one son of the name
predominating deities of the universe (26).
Agastya, who in his next birth became
The great sage Atri said: O Lord Brahmā, Dahrāgni. Besides him, Pulastya begot another
Lord Viṣṇu and Lord Śiva, you have divided very great and saintly son, whose name was
yourself into three bodies by accepting the Viśravā (36).Viśravā had two wives. The first
three modes of material nature, as you do in wife was Iḍaviḍā, from whom Kuvera, the mas-
every millennium for the creation, maintenance ter of all Yakṣas, was born, and the next wife
and dissolution of the cosmic manifestation. I was named Keśinī, from whom three sons were
offer my respectful obeisances unto all of you born Rāvaṇa, Kumbhakarṇa and Vibhīṣaṇa
and beg to inquire whom of you three I have (37).
called by my prayer (27).I called for the Su-
Gati, the wife of the sage Pulaha, gave birth
preme Personality of Godhead, desiring a son
to three sons, named Karmaśreṣṭha, Varīyān
like Him, and I thought of Him only. But alt-
and Sahiṣṇu, and all of them were great sages
hough He is far beyond the mental speculation
(38).Kratu’s wife, Kriyā, gave birth to sixty
of man, all three of you have come here. Kindly
thousand great sages, named the Vālakhilyas.
let me know how you have come, for I am
All these sages were greatly advanced in spir-
greatly bewildered about this (28).
itual knowledge, and their bodies were illumi-
The great sage Maitreya continued: Upon nated by such knowledge (39).The great sage
hearing Atri Muni speak in that way, the three Vasiṣṭha begot in his wife, Ūrjā [sometimes
great deities smiled, and they replied in the fol- called Arundhatī], seven spotlessly great sages,
lowing sweet words (29). headed by the sage named Citraketu (40).The
names of these seven sages are as follows:
The three deities told Atri Muni: Dear
Citraketu, Suroci, Virajā, Mitra, Ulbaṇa,
brāhmaṇa, you are perfect in your determina-
Vasubhṛdyāna and Dyumān. Some other very
tion, and therefore as you have decided, so it
competent sons were born from Vasiṣṭha’s
will happen; it will not happen otherwise. We
other wife (41).Citti, wife of the sage Atharvā,
are all the same person upon whom you were
190
gave birth to a son named Aśvaśirā by accept- qualities, gave birth to Śrī Nara-Nārāyaṇa, the
ing a great vow called Dadhyañca. Now you Supreme Personality of Godhead (49-52).On
may hear from me about the descendants of the the occasion of the appearance of Nara-
sage Bhṛgu (42). Nārāyaṇa, the entire world was full of joy. Eve-
ryone’s mind became tranquil, and thus in all
The sage Bhṛgu was highly fortunate. In his
directions the air, the rivers and the mountains
wife, known as Khyāti, he begot two sons,
became pleasant (53).In the heavenly planets,
named Dhātā and Vidhātā, and one daughter,
bands began to play, and they showered flow-
named Śrī, who was very much devoted to the
ers from the sky. The pacified sages chanted
Supreme Personality of Godhead (43).The sage
Vedic prayers, the denizens of heaven known
Meru had two daughters, named Āyati and Ni-
as the Gandharvas and Kinnaras sang, the beau-
yati, whom he gave in charity to Dhātā and
tiful damsels of the heavenly planets danced,
Vidhātā. Āyati and Niyati gave birth to two
and in this way, at the time of the appearance
sons, Mṛkaṇḍa and Prāṇa (44).From Mṛkaṇḍa,
of Nara-Nārāyaṇa, all signs of good fortune
Mārkaṇḍeya Muni was born, and from Prāṇa,
were visible. Just at that time, great demigods
the sage Vedaśirā, whose son was Uśanā
like Brahmā also offered their respectful pray-
[Śukrācārya], also known as Kavi. Thus Kavi
ers (54-55).
also belonged to the descendants of the Bhṛgu
dynasty (45).My dear Vidura, the population of The demigods said: Let us offer our re-
the universe was thus increased by the descend- spectful obeisances unto the transcendental
ants of these sages and the daughters of Kar- Personality of Godhead, who created as His ex-
dama. Anyone who hears the descriptions of ternal energy this cosmic manifestation, which
this dynasty with faith will be relieved from all is situated in Him as the air and clouds are sit-
sinful reactions (46). uated in space, and who has now appeared in
the form of Nara-Nārāyaṇa Ṛṣi in the house of
Another of Manu’s daughters, known as
Dharma (56).Let that Supreme Personality of
Prasūti, married the son of Brahmā named
Godhead, who is understood by truly author-
Dakṣa (47).
ized Vedic literature and who has created peace
Dakṣa begot sixteen very beautiful daugh- and prosperity to destroy all calamities of the
ters with lotuslike eyes in his wife Prasūti. Of created world, be kind enough to bestow His
these sixteen daughters, thirteen were given in glance upon the demigods. His merciful glance
marriage to Dharma, and one daughter was can supersede the beauty of the spotless lotus
given to Agni (48). One of the remaining two flower which is the home of the goddess of for-
daughters was given in charity to the Pitṛloka, tune (57).
where she resides very amicably, and the other
[Maitreya said:] O Vidura, thus the demi-
was given to Lord Śiva, who is the deliverer of
gods worshiped with prayers the Supreme Per-
sinful persons from material entanglement. The
sonality of Godhead appearing as the sage
names of the thirteen daughters of Dakṣa who
Nara-Nārāyaṇa. The Lord glanced upon them
were given to Dharma are Śraddhā, Maitrī,
with mercy and then departed for Gand-
Dayā, Śānti, Tuṣṭi, Puṣṭi, Kriyā, Unnati, Bud-
hamādana Hill (58).That Nara-Nārāyaṇa Ṛṣi,
dhi, Medhā, Titikṣā, Hrī and Mūrti. These thir-
who is a partial expansion of Kṛṣṇa, has now
teen daughters produced the following sons:
appeared in the dynasties of Yadu and Kuru, in
Śraddhā gave birth to Śubha, Maitrī produced
the forms of Kṛṣṇa and Arjuna respectively, to
Prasāda, Dayā gave birth to Abhaya, Śānti gave
mitigate the burden of the world (59).
birth to Sukha, Tuṣṭi gave birth to Muda, Puṣṭi
gave birth to Smaya, Kriyā gave birth to Yoga, The predominating deity of fire begot in his
Unnati gave birth to Darpa, Buddhi gave birth wife, Svāhā, three children, named Pāvaka, Pa-
to Artha, Medhā gave birth to Smṛti, Titikṣā vamāna and Śuci, who exist by eating the obla-
gave birth to Kṣema, and Hrī gave birth to tions offered to the fire of sacrifice (60).From
Praśraya. Mūrti, a reservoir of all respectable those three sons another forty-five descendants
191
were generated, who are also fire-gods. The to- gence of the sun, the entire assembly was illu-
tal number of fire-gods is therefore forty-nine, minated, and all the assembled personalities be-
including the fathers and the grandfather came insignificant in his presence (5). Influ-
(61).These forty-nine fire-gods are the benefi- enced by his personal bodily luster, all the fire-
ciaries of the oblations offered in the Vedic sac- gods and other participants in that great assem-
rificial fire by impersonalist brāhmaṇas (62). bly, with the exceptions of Lord Brahmā and
Lord Śiva, gave up their own sitting places and
The Agniṣvāttas, the Barhiṣadas, the
stood in respect for Dakṣa (6).Dakṣa was ade-
Saumyas and the Ājyapas are the Pitās. They
quately welcomed by the president of the great
are either sāgnika or niragnika. The wife of all
assembly, Lord Brahmā. After offering Lord
these Pitās is Svadhā, who is the daughter of
Brahmā respect, Dakṣa, by the order of
King Dakṣa (63). Svadhā, who was offered to
Brahmā, properly took his seat (7).
the Pitās, begot two daughters named Vayunā
and Dhāriṇī, both of whom were impersonalists Before taking his seat, however, Dakṣa was
and were expert in transcendental and Vedic very much offended to see Lord Śiva sitting and
knowledge (64).The sixteenth daughter, whose not showing him any respect. At that time,
name was Satī, was the wife of Lord Śiva. She Dakṣa became greatly angry, and, his eyes
could not produce a child, although she always glowing, he began to speak very strongly
faithfully engaged in the service of her husband against Lord Śiva (8).All sages, brāhmaṇas and
(65).The reason is that Satī’s father, Dakṣa, fire-gods present, please hear me with atten-
used to rebuke Lord Śiva in spite of Śiva’s tion, for I speak about the manners of gentle
faultlessness. Consequently, before attaining a persons. I do not speak out of ignorance or envy
mature age, Satī gave up her body by dint of (9).Śiva has spoiled the name and fame of the
yogic mystic power (66). governors of the universe and has polluted the
path of gentle manners. Because he is shame-
SB 4.2: Dakṣa Curses Lord Śiva
less, he does not know how to act (10).He has
Vidura inquired: Why was Dakṣa, who already accepted himself as my subordinate by
was so affectionate towards his daughter, envi- marrying my daughter in the presence of fire
ous of Lord Śiva, who is the best among the and brāhmaṇas. He has married my daughter,
gentle? Why did he neglect his daughter Satī? who is equal to Gāyatrī, and has pretended to
(1) Lord Śiva, the spiritual master of the entire be just like an honest person (11).He has eyes
world, is free from enmity, is a peaceful per- like a monkey’s, yet he has married my daugh-
sonality, and is always satisfied in himself. He ter, whose eyes are just like those of a deer cub.
is the greatest among the demigods. How is it Nevertheless he did not stand up to receive me,
possible that Dakṣa could be inimical towards nor did he think it fit to welcome me with sweet
such an auspicious personality? (2) words (12).I had no desire to give my daughter
to this person, who has broken all rules of civil-
My dear Maitreya, to part with one’s life is
ity. Because of not observing the required rules
very difficult. Would you kindly explain to me
and regulations, he is impure, but I was obliged
how such a son-in-law and father-in-law could
to hand over my daughter to him just as one
quarrel so bitterly that the great goddess Satī
teaches the messages of the Vedas to a śūdra
could give up her life? (3)
(13).He lives in filthy places like crematori-
The sage Maitreya said: In a former time, ums, and his companions are the ghosts and de-
the leaders of the universal creation performed mons. Naked like a madman, sometimes laugh-
a great sacrifice in which all the great sages, ing and sometimes crying, he smears cremato-
philosophers, demigods and fire-gods assem- rium ashes all over his body. He does not bathe
bled with their followers (4). When Dakṣa, the regularly, and he ornaments his body with a
leader of the Prajāpatis, entered that assembly, garland of skulls and bones. Therefore only in
his personal bodily luster as bright as the efful- name is he śiva, or auspicious; actually, he is
the most mad and inauspicious creature. Thus
192
he is very dear to crazy beings in the gross (25).These brāhmaṇas take to education, aus-
mode of ignorance, and he is their leader (14- terity and vows only for the purpose of main-
15).On the request of Lord Brahmā I handed taining the body. They shall be devoid of dis-
over my chaste daughter to him, although he is crimination between what to eat and what not
devoid of all cleanliness and his heart is filled to eat. They will acquire money, begging from
with nasty things (16). door to door, simply for the satisfaction of the
body (26).
The sage Maitreya continued: Thus
Dakṣa, seeing Lord Śiva sitting as if against When all the hereditary brāhmaṇas were
him, washed his hands and mouth and cursed thus cursed by Nandīśvara, the sage Bhṛgu, as
him in the following words (17).The demigods a reaction, condemned the followers of Lord
are eligible to share in the oblations of sacrifice, Śiva with this very strong brahminical curse
but Lord Śiva, who is the lowest of all the dem- (27).One who takes a vow to satisfy Lord Śiva
igods, should not have a share (18).Maitreya or who follows such principles will certainly
continued: My dear Vidura, in spite of the re- become an atheist and be diverted from tran-
quests of all the members of the sacrificial as- scendental scriptural injunctions (28). Those
sembly, Dakṣa, in great anger, cursed Lord Śiva who vow to worship Lord Śiva are so foolish
and then left the assembly and went back to his that they imitate him by keeping long hair on
home (19). their heads. When initiated into worship of
Lord Śiva, they prefer to live on wine, flesh and
Upon understanding that Lord Śiva had been
other such things (29).Bhṛgu Muni continued:
cursed, Nandīśvara, one of Lord Śiva’s princi-
Since you blaspheme the Vedas and the
pal associates, became greatly angry. His eyes
brāhmaṇas, who are followers of the Vedic
became red, and he prepared to curse Dakṣa
principles, it is understood that you have al-
and all the brāhmaṇas present there who had
ready taken shelter of the doctrine of atheism
tolerated Dakṣa’s cursing Śiva in harsh words
(30).The Vedas give the eternal regulative prin-
(20).Anyone who has accepted Dakṣa as the
ciples for auspicious advancement in human
most important personality and neglected Lord
civilization which have been rigidly followed
Śiva because of envy is less intelligent and, be-
in the past. The strong evidence of this princi-
cause of visualizing in duality, will be bereft of
ple is the Supreme Personality of Godhead,
transcendental knowledge (21).Pretentiously
who is called Janārdana, the well-wisher of all
religious householder life, in which one is at-
living entities (31). By blaspheming the princi-
tracted to material happiness and thus also at-
ples of the Vedas, which are the pure and su-
tracted to the superficial explanation of the Ve-
preme path of the saintly persons, certainly you
das, robs one of all intelligence and attaches
followers of Bhūtapati, Lord Śiva, will descend
one to fruitive activities as all in all (22).Dakṣa
to the standard of atheism without a doubt (32).
has accepted the body as all in all. Therefore,
since he has forgotten the viṣṇu-pāda, or viṣṇu- The sage Maitreya said: When such curs-
gati, and is attached to sex life only, within a ing and countercursing was going on between
short time he will have the face of a goat Lord Śiva’s followers and the parties of Dakṣa
(23).Those who have become as dull as matter and Bhṛgu, Lord Śiva became very morose. Not
by cultivating materialistic education and intel- saying anything, he left the arena of the sacri-
ligence are nesciently involved in fruitive ac- fice, followed by his disciples (33).The sage
tivities. Such men have purposely insulted Lord Maitreya continued: O Vidura, all the progeni-
Śiva. May they continue in the cycle of re- tors of the universal population thus executed a
peated birth and death (24).May those who are sacrifice for thousands of years, for sacrifice is
envious of Lord Śiva, being attracted by the the best way to worship the Supreme Lord,
flowery language of the enchanting Vedic Hari, the Personality of Godhead (34).My dear
promises, and who have thus become dull, al- Vidura, carrier of bows and arrows, all the dem-
ways remain attached to fruitive activities igods who were performing the sacrifice took
193
their bath at the confluence of the Ganges and to see the flapping flags and the performance of
the Yamunā after completing the yajña perfor- the sacrifice by the great sages. For these rea-
mance. Such a bath is called avabhṛtha-snāna. sons, my dear husband, I am very much anxious
After thus becoming purified in heart, they de- to go (10).This manifested cosmos is a wonder-
parted for their respective abodes (35). ful creation of the interaction of the three mate-
rial modes, or the external energy of the Su-
SB 4.3: Talks Between Lord Śiva and
preme Lord. This truth is fully known to you.
Satī
Yet I am but a poor woman, and, as you know,
Maitreya continued: In this manner the I am not conversant with the truth. Therefore I
tension between the father-in-law and son-in- wish to see my birthplace once more (11).O
law, Dakṣa and Lord Śiva, continued for a con- never-born, O blue-throated one, not only my
siderably long period (1).When Lord Brahmā relatives but also other women, dressed in nice
appointed Dakṣa the chief of all the Prajāpatis, clothes and decorated with ornaments, are go-
the progenitors of population, Dakṣa became ing there with their husbands and friends. Just
very much puffed up (2).Dakṣa began a sacri- see how their flocks of white airplanes have
fice named vājapeya, and he became exces- made the entire sky very beautiful (12). O best
sively confident of his support by Lord of the demigods, how can the body of a daugh-
Brahmā. He then performed another great sac- ter remain undisturbed when she hears that
rifice, named bṛhaspati-sava (3).While the sac- some festive event is taking place in her fa-
rifice was being performed, many brahmarṣis, ther’s house? Even though you may be consid-
great sages, ancestral demigods and other dem- ering that I have not been invited, there is no
igods, their wives all very nicely decorated with harm if one goes to the house of one’s friend,
ornaments, attended from different parts of the husband, spiritual master or father without in-
universe (4). vitation (13).O immortal Śiva, please be kind
towards me and fulfill my desire. You have ac-
The chaste lady Satī, the daughter of Dakṣa,
cepted me as half of your body; therefore please
heard the heavenly denizens flying in the sky
show kindness towards me and accept my re-
conversing about the great sacrifice being per-
quest (14).
formed by her father. When she saw that from
all directions the beautiful wives of the heav- The great sage Maitreya said: Lord Śiva,
enly denizens, their eyes very beautifully glit- the deliverer of the hill Kailāsa, having thus
tering, were near her residence and were going been addressed by his dear wife, replied smil-
to the sacrifice dressed in fine clothing and or- ingly, although at the same time he remem-
namented with earrings and necklaces with bered the malicious, heart-piercing speeches
lockets, she approached her husband, the mas- delivered by Dakṣa before the guardians of the
ter of the bhūtas, in great anxiety, and spoke as universal affairs (15).
follows (5-7).
The great Lord replied: My dear beautiful
Satī said: My dear Lord Śiva, your father- wife, you have said that one may go to a
in-law is now executing great sacrifices, and all friend’s house without being invited, and this is
the demigods, having been invited by him, are true, provided such a friend does not find fault
going there. If you desire, we may also go (8).I with the guest because of bodily identification
think that all my sisters must have gone to this and thereby become angry towards him
great sacrificial ceremony with their husbands (16).Although the six qualities education, aus-
just to see their relatives. I also desire to deco- terity, wealth, beauty, youth and heritage are
rate myself with the ornaments given to me by for the highly elevated, one who is proud of
my father and go there with you to participate possessing them becomes blind, and thus he
in that assembly (9).My sisters, my mother’s loses his good sense and cannot appreciate the
sisters and their husbands, and other affection- glories of great personalities (17).One should
ate relatives must be assembled there, so if I go
I shall be able to see them, and I shall be able
194
not go to anyone’s house, even on the consid- decisions. Satī was very much anxious to see
eration of his being a relative or a friend, when her relatives at her father’s house, but at the
the man is disturbed in his mind and looks upon same time she was afraid of Lord Śiva’s warn-
the guest with raised eyebrows and angry eyes ing. Her mind unsettled, she moved in and out
(18).Lord Śiva continued: If one is hurt by the of the room as a swing moves this way and that
arrows of an enemy, one is not as aggrieved as (1).Satī felt very sorry at being forbidden to go
when cut by the unkind words of a relative, for see her relatives at her father’s house, and due
such grief continues to rend one’s heart day and to affection for them, tears fell from her eyes.
night (19). Shaking and very much afflicted, she looked at
her uncommon husband, Lord Śiva, as if she
My dear white-complexioned wife, it is
were going to blast him with her vision
clear that of the many daughters of Dakṣa you
(2).Thereafter Satī left her husband, Lord Śiva,
are the pet, yet you will not be honored at his
who had given her half his body due to affec-
house because of your being my wife. Rather,
tion. Breathing very heavily because of anger
you will be sorry that you are connected with
and bereavement, she went to the house of her
me (20).One who is conducted by false ego and
father. This less intelligent act was due to her
thus always distressed, both mentally and sen-
being a weak woman (3).When they saw Satī
sually, cannot tolerate the opulence of self-re-
leaving alone very rapidly, thousands of Lord
alized persons. Being unable to rise to the
Śiva’s disciples, headed by Maṇimān and
standard of self-realization, he envies such per-
Mada, quickly followed her with his bull Nandi
sons as much as demons envy the Supreme Per-
in front and accompanied by the Yakṣas
sonality of Godhead (21).
(4).The disciples of Lord Śiva arranged for Satī
My dear young wife, certainly friends and to be seated on the back of a bull and gave her
relatives offer mutual greetings by standing up, the bird which was her pet. They bore a lotus
welcoming one another and offering obei- flower, a mirror and all such paraphernalia for
sances. But those who are elevated to the tran- her enjoyment and covered her with a great
scendental platform, being intelligent, offer canopy. Followed by a singing party with
such respects to the Supersoul, who is sitting drums, conchshells and bugles, the entire pro-
within the body, not to the person who identi- cession was as pompous as a royal parade (5).
fies with the body (22).I am always engaged in
She then reached her father’s house, where
offering obeisances to Lord Vāsudeva in pure
the sacrifice was being performed, and entered
Kṛṣṇa consciousness. Kṛṣṇa consciousness is
the arena where everyone was chanting the Ve-
always pure consciousness, in which the Su-
dic hymns. The great sages, brāhmaṇas and
preme Personality of Godhead, known as
demigods were all assembled there, and there
Vāsudeva, is revealed without any covering
were many sacrificial animals, as well as pots
(23).Therefore you should not see your father,
made of clay, stone, gold, grass and skin, which
although he is the giver of your body, because
were all requisite for the sacrifice (6).When
he and his followers are envious of me. Be-
Satī, with her followers, reached the arena, be-
cause of his envy, O most worshipful one, he
cause all the people assembled were afraid of
has insulted me with cruel words although I am
Dakṣa, none of them received her well. No one
innocent (24).If in spite of this instruction you
welcomed her but her mother and sisters, who,
decide to go, neglecting my words, the future
with tears in their eyes and with glad faces, wel-
will not be good for you. You are most respect-
comed her and talked with her very pleasingly
able, and when you are insulted by your rela-
(7).Although she was received by her sisters
tive, this insult will immediately be equal to
and mother, she did not reply to their words of
death (25).
reception, and although she was offered a seat
SB 4.4: Satī Quits Her Body and presents, she did not accept anything, for
her father neither talked with her nor welcomed
The sage Maitreya said: Lord Śiva was si-
her by asking about her welfare (8).
lent after speaking to Satī, seeing her between
195
Present in the arena of sacrifice, Satī saw Do you think that greater, more respectable
that there were no oblations for her husband, personalities than you, such as Lord Brahmā,
Lord Śiva. Next she realized that not only had do not know this inauspicious person who goes
her father failed to invite Lord Śiva, but when under the name Lord Śiva? He associates with
he saw Lord Śiva’s exalted wife, Dakṣa did not the demons in the crematorium, his locks of
receive her either. Thus she became greatly an- hair are scattered all over his body, and he is
gry, so much so that she looked at her father as garlanded with human skulls and smeared with
if she were going to burn him with her eyes ashes from the crematorium, but in spite of all
(9).The followers of Lord Śiva, the ghosts, these inauspicious qualities, great personalities
were ready to injure or kill Dakṣa, but Satī like Brahmā honor him by accepting the flow-
stopped them by her order. She was very angry ers offered to his lotus feet and placing them
and sorrowful, and in that mood she began to with great respect on their heads (16).Satī con-
condemn the process of sacrificial fruitive ac- tinued: If one hears an irresponsible person
tivities and persons who are very proud of such blaspheme the master and controller of reli-
unnecessary and troublesome sacrifices. She gion, one should block his ears and go away if
especially condemned her father, speaking unable to punish him. But if one is able to kill,
against him in the presence of all (10). then one should by force cut out the blas-
phemer’s tongue and kill the offender, and after
The blessed Goddess said: Lord Śiva is the
that one should give up his own life (17).There-
most beloved of all living entities. He has no
fore I shall no longer bear this unworthy body,
rival. No one is very dear to him, and no one is
which has been received from you, who have
his enemy. No one but you could be envious of
blasphemed Lord Śiva. If someone has taken
such a universal being, who is free from all en-
food which is poisonous, the best treatment is
mity (11). Twice-born Dakṣa, a man like you
to vomit (18).It is better to execute one’s own
can simply find fault in the qualities of others.
occupational duty than to criticize others’. Ele-
Lord Śiva, however, not only finds no faults
vated transcendentalists may sometimes forgo
with others’ qualities, but if someone has a little
the rules and regulations of the Vedas, since
good quality, he magnifies it greatly. Unfortu-
they do not need to follow them, just as the
nately, you have found fault with such a great
demigods travel in space whereas ordinary men
soul (12). It is not wonderful for persons who
travel on the surface of the earth (19).In the Ve-
have accepted the transient material body as the
das there are directions for two kinds of activi-
self to engage always in deriding great souls.
ties activities for those who are attached to ma-
Such envy on the part of materialistic persons
terial enjoyment and activities for those who
is very good because that is the way they fall
are materially detached. In consideration of
down. They are diminished by the dust of the
these two kinds of activities, there are two
feet of great personalities (13). Satī continued:
kinds of people, who have different symptoms.
My dear father, you are committing the greatest
If one wants to see two kinds of activities in one
offense by envying Lord Śiva, whose very
person, that is contradictory. But both kinds of
name, consisting of two syllables, śi and va, pu-
activities may be neglected by a person who is
rifies one of all sinful activities. His order is
transcendentally situated (20).
never neglected. Lord Śiva is always pure, and
no one but you envies him (14).You are envi- My dear father, the opulence we possess is
ous of Lord Śiva, who is the friend of all living impossible for either you or your flatterers to
entities within the three worlds. For the com- imagine, for persons who engage in fruitive ac-
mon man he fulfills all desires, and because of tivities by performing great sacrifices are con-
their engagement in thinking of his lotus feet, cerned with satisfying their bodily necessities
he also blesses higher personalities who are by eating foodstuff offered as a sacrifice. We
seeking after brahmānanda [transcendental can exhibit our opulences simply by desiring to
bliss] (15). do so. This can be achieved only by great per-
sonalities who are renounced, self-realized
196
souls (21).You are an offender at the lotus feet cause of his neglect (29).Dakṣa, who is so hard-
of Lord Śiva, and unfortunately I have a body hearted that he is unworthy to be a brāhmaṇa,
produced from yours. I am very much ashamed will gain extensive ill fame because of his of-
of our bodily relationship, and I condemn my- fenses to his daughter, because of not having
self because my body is contaminated by a re- prevented her death, and because of his great
lationship with a person who is an offender at envy of the Supreme Personality of Godhead
the lotus feet of the greatest personality (22). (30).
Because of our family relationship, when Lord
While people were talking among them-
Śiva addresses me as Dākṣāyaṇī I at once be-
selves about the wonderful voluntary death of
come morose, and my jolliness and my smile at
Satī, the attendants who had come with her
once disappear. I feel very much sorry that my
readied themselves to kill Dakṣa with their
body, which is just like a bag, has been pro-
weapons (31).They came forward forcibly, but
duced by you. I shall therefore give it up (23).
Bhṛgu Muni saw the danger and, offering obla-
Maitreya the sage told Vidura: O annihi- tions into the southern side of the sacrificial
lator of enemies, while thus speaking to her fa- fire, immediately uttered mantric hymns from
ther in the arena of sacrifice, Satī sat down on the Yajur Veda by which the destroyers of yaj-
the ground and faced north. Dressed in saffron ñic performances could be killed immediately
garments, she sanctified herself with water and (32). When Bhṛgu Muni offered oblations in
closed her eyes to absorb herself in the process the fire, immediately many thousands of demi-
of mystic yoga (24).First of all she sat in the gods named Ṛbhus became manifested. All of
required sitting posture, and then she carried them were powerful, having achieved strength
the life air upwards and placed it in the position from Soma, the moon (33).When the Ṛbhu
of equilibrium near the navel. Then she raised demigods attacked the ghosts and Guhyakas
her life air, mixed with intelligence, to the heart with half-burned fuel from the yajña fire, all
and then gradually towards the pulmonary pas- these attendants of Satī fled in different direc-
sage, and from there to between her eyebrows tions and disappeared. This was possible
(25).Thus, in order to give up her body, which simply because of brahma-tejas, brahminical
had been so respectfully and affectionately power (34)
seated on the lap of Lord Śiva, who is wor-
.
shiped by great sages and saints, Satī, due to
anger towards her father, began to meditate on SB 4.5: Frustration of the Sacrifice of
the fiery air within the body (26).Satī concen- Dakṣa
trated all her meditation on the holy lotus feet
Maitreya said: When Lord Śiva heard from
of her husband, Lord Śiva, who is the supreme
Nārada that Satī, his wife, was now dead be-
spiritual master of all the world. Thus she be-
cause of Prajāpati Dakṣa’s insult to her and that
came completely cleansed of all taints of sin
his soldiers had been driven away by the Ṛbhu
and quit her body in a blazing fire by medita-
demigods, he became greatly angry (1). Thus
tion on the fiery elements (27).
Lord Śiva, being extremely angry, pressed his
When Satī annihilated her body in anger, lips with his teeth and immediately snatched
there was a tumultuous roar all over the uni- from his head a strand of hair which blazed like
verse. Why had Satī, the wife of the most re- electricity or fire. He stood up at once, laughing
spectable demigod, Lord Śiva, quit her body in like a madman, and dashed the hair to the
such a manner? (28) It was astonishing that ground (2).A fearful black demon as high as the
Dakṣa, who was Prajāpati, the maintainer of all sky and as bright as three suns combined was
living entities, was so disrespectful to his own thereby created, his teeth very fearful and the
daughter Satī, who was not only chaste but was hairs on his head like burning fire. He had thou-
also a great soul, that she gave up her body be- sands of arms, equipped with various weapons,
and he was garlanded with the heads of men
(3).When that gigantic demon asked with
197
folded hands, “What shall I do, my lord?” Lord While all the people talked amongst them-
Śiva, who is known as Bhūtanātha, directly or- selves, Dakṣa saw dangerous omens from all
dered, “Because you are born from my body, sides, from the earth and from the sky (12).My
you are the chief of all my associates. There- dear Vidura, all the followers of Lord Śiva sur-
fore, kill Dakṣa and his soldiers at the sacri- rounded the arena of sacrifice. They were of
fice.” (4) short stature and were equipped with various
kinds of weapons; their bodies appeared to be
Maitreya continued: My dear Vidura, that
like those of sharks, blackish and yellowish.
black person was the personified anger of the
They ran all around the sacrificial arena and
Supreme Personality of Godhead, and he was
thus began to create disturbances (13).Some of
prepared to execute the orders of Lord Śiva.
the soldiers pulled down the pillars which were
Thus, considering himself capable of coping
supporting the pandal of sacrifice, some of
with any power offered against him, he circum-
them entered the female quarters, some began
ambulated Lord Śiva (5).Many other soldiers of
destroying the sacrificial arena, and some en-
Lord Śiva followed the fierce personality in a
tered the kitchen and the residential quarters
tumultuous uproar. He carried a great trident,
(14). They broke all the pots made for use in the
fearful enough to kill even death, and on his
sacrifice, and some of them began to extinguish
legs he wore bangles which seemed to roar (6).
the sacrificial fire. Some tore down the bound-
At that time, all the persons assembled in the ary line of the sacrificial arena, and some
sacrificial arena the priests, the chief of the sac- passed urine on the arena (15).Some blocked
rificial performance, and the brāhmaṇas and the way of the fleeing sages, some threatened
their wives wondered where the darkness was the women assembled there, and some arrested
coming from. Later they could understand that the demigods who were fleeing the pandal
it was a dust storm, and all of them were full of (16).Maṇimān, one of the followers of Lord
anxiety (7).Conjecturing on the origin of the Śiva, arrested Bhṛgu Muni, and Vīrabhadra, the
storm, they said: There is no wind blowing, and black demon, arrested Prajāpati Dakṣa. An-
no cows are passing, nor is it possible that this other follower, who was named Caṇḍeśa, ar-
dust storm could be raised by plunderers, for rested Pūṣā. Nandīśvara arrested the demigod
there is still the strong King Barhi, who would Bhaga (17).
punish them. Where is this dust storm blowing
There was a continuous shower of stones,
from? Is the dissolution of the planet now to oc-
and all the priests and other members assem-
cur? (8)Prasūti, the wife of Dakṣa, along with
bled at the sacrifice were put into immense mis-
the other women assembled, became very anx-
ery. For fear of their lives, they dispersed in dif-
ious and said: This danger has been created by
ferent directions (18).Vīrabhadra tore off the
Dakṣa because of the death of Satī, who, even
mustache of Bhṛgu, who was offering the sac-
though completely innocent, quit her body as
rificial oblations with his hands in the fire
her sisters looked on (9). At the time of disso-
(19).Vīrabhadra immediately caught Bhaga,
lution, Lord Śiva’s hair is scattered, and he
who had been moving his eyebrows during
pierces the rulers of the different directions
Bhṛgu’s cursing of Lord Śiva, and out of great
with his trident. He laughs and dances proudly,
anger thrust him to the ground and forcibly put
scattering their hands like flags, as thunder
out his eyes (20). Just as Baladeva knocked out
scatters the clouds all over the world (10).The
the teeth of Dantavakra, the King of Kaliṅga,
gigantic black man bared his fearful teeth. By
during the gambling match at the marriage cer-
the movements of his brows he scattered the lu-
emony of Aniruddha, Vīrabhadra knocked out
minaries all over the sky, and he covered them
the teeth of both Dakṣa, who had shown them
with his strong, piercing effulgence. Because of
while cursing Lord Śiva, and Pūṣā, who by
the miSBehavior of Dakṣa, even Lord Brahmā,
smiling sympathetically had also shown his
Dakṣa’s father, could not have been saved from
teeth (21).Then Vīrabhadra, the giantlike per-
the great exhibition of anger (11).
sonality, sat on the chest of Dakṣa and tried to
198
separate his head from his body with sharp all the planets and their chief controllers can be
weapons, but was unsuccessful (22). He tried destroyed immediately. Also, he said that Lord
to cut the head of Dakṣa with hymns as well as Śiva was especially sorry because he had re-
weapons, but still it was hard to cut even the cently lost his dear wife and was also very
surface of the skin of Dakṣa’s head. Thus much afflicted by the unkind words of Dakṣa.
Vīrabhadra was exceedingly bewildered Under the circumstances, Lord Brahmā sug-
(23).Then Vīrabhadra saw the wooden device gested, it would behoove them to go at once and
in the sacrificial arena by which the animals beg his pardon (6).Lord Brahmā said that no
were to have been killed. He took the oppor- one not even himself, Indra, all the members
tunity of this facility to behead Dakṣa assembled in the sacrificial arena or all the
(24).Upon seeing the action of Vīrabhadra, the sages could know how powerful Lord Śiva is.
party of Lord Śiva was pleased and cried out Under the circumstances, who would dare to
joyfully, and all the bhūtas, ghosts and demons commit an offense at his lotus feet? (7)
that had come made a tumultuous sound. On
After thus instructing all the demigods, the
the other hand, the brāhmaṇas in charge of the
Pitās and the lords of the living entities, Lord
sacrifice cried out in grief at the death of Dakṣa
Brahmā took them with him and left for the
(25).Vīrabhadra then took the head and with
abode of Lord Śiva, known as the Kailāsa Hill
great anger threw it into the southern side of the
(8). The abode known as Kailāsa is full of dif-
sacrificial fire, offering it as an oblation. In this
ferent herbs and vegetables, and it is sanctified
way the followers of Lord Śiva devastated all
by Vedic hymns and mystic yoga practice.
the arrangements for sacrifice. After setting fire
Thus the residents of that abode are demigods
to the whole arena, they departed for their mas-
by birth and have all mystic powers. Besides
ter’s abode, Kailāsa (26).
them there are other human beings, who are
SB 4.6: Brahmā Satisfies Lord Śiva known as Kinnaras and Gandharvas and are ac-
companied by their beautiful wives, who are
All the priests and other members of the sac-
known as Apsarās, or angels (9).Kailāsa is full
rificial assembly and all the demigods, having
of mountains filled with all kinds of valuable
been defeated by the soldiers of Lord Śiva and
jewels and minerals and surrounded by all va-
injured by weapons like tridents and swords,
rieties of valuable trees and plants. The top of
approached Lord Brahmā with great fear. After
the hill is nicely decorated by various types of
offering him obeisances, they began to speak in
deer (10).There are many waterfalls, and in the
detail of all the events which had taken place
mountains there are many beautiful caves in
(1-2).Both Lord Brahmā and Viṣṇu had already
which the very beautiful wives of the mystics
known that such events would occur in the sac-
are found (11).On Kailāsa Hill there is always
rificial arena of Dakṣa, and knowing before-
the rhythmical sound of the peacocks’ sweet vi-
hand, they did not go to the sacrifice (3).When
brations and the bees’ humming. Cuckoos are
Lord Brahmā heard everything from the demi-
always singing, and other birds whisper
gods and the members who had attended the
amongst themselves (12). There are tall trees
sacrifice, he replied: You cannot be happy in
with straight branches that appear to call the
executing a sacrifice if you blaspheme a great
sweet birds, and when herds of elephants pass
personality and thereby offend his lotus feet.
through the hills, it appears that the Kailāsa Hill
You cannot have happiness in that way (4).You
moves with them. When the waterfalls resound,
have excluded Lord Śiva from taking part in the
it appears that Kailāsa Hill does also (13).
sacrificial results, and therefore you are all of-
fenders at his lotus feet. Still, if you go without The whole of Kailāsa Hill is decorated with
mental reservations and surrender unto him and various kinds of trees, of which the following
fall down at his lotus feet, he will be very names may be mentioned: mandāra, pārijāta,
pleased (5).Lord Brahmā also advised them sarala, tamāla, tāla, kovidāra, āsana, arjuna,
that Lord Śiva is so powerful that by his anger āmra-jāti [mango], kadamba, dhūli-kadamba,
199
nāga, punnāga, campaka, pāṭala, aśoka, bakula, their husbands with water (25).After the dam-
kunda and kurabaka. The entire hill is deco- sels of the heavenly planets bathe in the water,
rated with such trees, which produce flowers it becomes yellowish and fragrant due to the
with fragrant aromas (14-15).There are other kuṅkuma from their bodies. Thus the elephants
trees also which decorate the hill, such as the come to bathe there with their wives, the she-
golden lotus flower, the cinnamon tree, mālatī, elephants, and they also drink the water, alt-
kubja, and mādhavī (16).Kailāsa Hill is also hough they are not thirsty (26).
decorated with such trees as kata, jackfruit, ju-
The airplanes of the heavenly denizens are
lara, banyan trees, plakṣas, nyagrodhas and
bedecked with pearls, gold and many valuable
trees producing asafetida. Also there are trees
jewels. The heavenly denizens are compared to
of betel nuts and bhūrja-patra, as well as
clouds in the sky decorated with occasional
rājapūga, blackberries and similar other trees
flashes of electric lightning (27).While travel-
(17).There are mango trees, priyāla, madhuka
ing, the demigods passed over the forest known
and iṅguda. Besides these there are other trees,
as Saugandhika, which is full of varieties of
like thin bamboos, kīcaka and varieties of other
flowers, fruits and desire trees. While passing
bamboo trees, all decorating the tract of Kailāsa
over the forest, they also saw the regions of
Hill (18).There are different kinds of lotus
Yakṣeśvara (28).In that celestial forest there
flowers, such as kumuda, utpala and śatapatra.
were many birds whose necks were colored
The forest appears to be a decorated garden,
reddish and whose sweet sounds mixed with
and the small lakes are full of various kinds of
the humming of the bees. The lakes were abun-
birds who whisper very sweetly. There are
dantly decorated with crying swans as well as
many kinds of other animals also, like deer,
strong-stemmed lotus flowers (29).All these at-
monkeys, boars, lions, ṛkṣas, śalyakas, forest
mospheric influences unsettled the forest ele-
cows, forest asses, tigers, small deer, buffalo
phants who flocked together in the sandalwood
and many other animals, who are fully enjoying
forest, and the blowing wind agitated the minds
their lives (19-20). There are varieties of deer,
of the damsels there for further sexual enjoy-
such as karṇāntra, ekapada, aśvāsya, vṛka and
ment (30).They also saw that the bathing ghāṭas
kastūrī, the deer which bears musk. Besides the
and their staircases were made of vaidūrya-
deer there are many banana trees which deco-
maṇi. The water was full of lotus flowers. Pass-
rate the small hillside lakes very nicely
ing by such lakes, the demigods reached a place
(21).There is a small lake named Alakanandā in
where there was a great banyan tree (31).
which Satī used to take her bath, and that lake
is especially auspicious. All the demigods, after That banyan tree was eight hundred miles
seeing the specific beauty of Kailāsa Hill, were high, and its branches spread over six hundred
struck with wonder at the great opulence to be miles around. The tree cast a fine shade which
found there (22). permanently cooled the temperature, yet there
was no noise of birds (32).The demigods saw
Thus the demigods saw the wonderfully
Lord Śiva sitting under that tree, which was
beautiful region known as Alakā in the forest
competent to give perfection to mystic yogīs
known as Saugandhika, which means “full of
and deliver all people. As grave as time eternal,
fragrance.” The forest is known as Sau-
he appeared to have given up all anger
gandhika because of its abundance of lotus
(33).Lord Śiva sat there, surrounded by saintly
flowers (23). They also saw the two rivers
persons like Kuvera, the master of the
named Nandā and Alakanandā. These two riv-
Guhyakas, and the four Kumāras, who were al-
ers are sanctified by the dust of the lotus feet of
ready liberated souls. Lord Śiva was grave and
the Supreme Personality of Godhead, Govinda
saintly (34).The demigods saw Lord Śiva situ-
(24).My dear Kṣattā, Vidura, the celestial dam-
ated in his perfection as the master of the
sels come down to those rivers in their airplanes
senses, knowledge, fruitive activities and the
with their husbands, and after sexual enjoy-
path of achieving perfection. He was the friend
ment, they enter the water and enjoy sprinkling
200
of the entire world, and by virtue of his full af- brāhmaṇas therefore vow to follow this system
fection for everyone, he was very auspicious strictly (44).O most auspicious lord, you have
(35).He was seated on a deerskin and was prac- ordained the heavenly planets, the spiritual
ticing all forms of austerity. Because his body Vaikuṇṭha planets and the impersonal Brahman
was smeared with ashes, he looked like an sphere as the respective destinations of the per-
evening cloud. On his hair was the sign of a formers of auspicious activities. Similarly, for
half-moon, a symbolic representation (36).He others, who are miscreants, you have destined
was seated on a straw mattress and speaking to different kinds of hells which are horrible and
all present, including the great sage Nārada, to ghastly. Yet sometimes it is found that their
whom he specifically spoke about the Absolute destinations are just the opposite. It is very dif-
Truth (37).His left leg was placed on his right ficult to ascertain the cause of this (45).
thigh, and his left hand was placed on his left
My dear Lord, devotees who have fully ded-
thigh. [This sitting posture is called vīrāsana.]
icated their lives unto your lotus feet certainly
In his right hand he held rudrākṣa beads, and
observe your presence as Paramātmā in each
his finger was in the mode of argument (38).All
and every being, and as such they do not differ-
the sages and demigods, headed by Indra, of-
entiate between one living being and another.
fered their respectful obeisances unto Lord Śiva
Such persons treat all living entities equally.
with folded hands. Lord Śiva was dressed in
They never become overwhelmed by anger like
saffron garments and absorbed in trance, thus
animals, who can see nothing without differen-
appearing to be the foremost of all sages
tiation (46).Persons who observe everything
(39).Lord Śiva’s lotus feet were worshiped by
with differentiation, who are simply attached to
both the demigods and demons, but still, in
fruitive activities, who are mean-minded, who
spite of his exalted position, as soon as he saw
are always pained to see the flourishing condi-
that Lord Brahmā was there among all the other
tion of others and who thus give distress to
demigods, he immediately stood up and offered
them by uttering harsh and piercing words have
him respect by bowing down and touching his
already been killed by providence. Thus there
lotus feet, just as Vāmanadeva offered His re-
is no need for them to be killed again by an ex-
spectful obeisances to Kaśyapa Muni (40).All
alted personality like you (47).My dear lord, if
the sages who were sitting with Lord Śiva, such
in some places materialists, who are already be-
as Nārada and others, also offered their respect-
wildered by the insurmountable illusory energy
ful obeisances to Lord Brahmā. After being so
of the Supreme Godhead, sometimes commit
worshiped, Lord Brahmā, smiling, began to
offenses, a saintly person, with compassion,
speak to Lord Śiva (41).
does not take this seriously. Knowing that they
Lord Brahmā said: My dear Lord Śiva, I commit offenses because they are overpowered
know that you are the controller of the entire by the illusory energy, he does not show his
material manifestation, the combination father prowess to counteract them (48).
and mother of the cosmic manifestation, and
My dear lord, you are never bewildered by
the Supreme Brahman beyond the cosmic man-
the formidable influence of the illusory energy
ifestation as well. I know you in that way (42).
of the Supreme Personality of Godhead. There-
My dear lord, you create this cosmic manifes-
fore you are omniscient and should be merciful
tation, maintain it, and annihilate it by expan-
and compassionate toward those who are be-
sion of your personality, exactly as a spider cre-
wildered by the same illusory energy and are
ates, maintains and winds up its web (43). My
very much attached to fruitive activities
dear lord, Your Lordship has introduced the
(49).My dear Lord Śiva, you are a shareholder
system of sacrifices through the agency of
of a portion of the sacrifice, and you are the
Dakṣa, and thus one may derive the benefits of
giver of the result. The bad priests did not de-
religious activities and economic development.
liver your share, and therefore you destroyed
Under your regulative principles, the institution
of the four varṇās and āśramas is respected. The
201
everything, and the sacrifice remains unfin- the sacrificial arena. Thus the demigods, ac-
ished. Now you can do the needful and take companied by the sages, Lord Śiva, and Lord
your rightful share (50).My dear lord, by your Brahmā, all went to the place where the great
mercy the performer of the sacrifice [King sacrifice was being performed (7).After every-
Dakṣa] may get back his life, Bhaga may get thing was executed exactly as directed by Lord
back his eyes, Bhṛgu his mustache, and Pūṣā his Śiva, Dakṣa’s body was joined to the head of
teeth (51).O Lord Śiva, may the demigods and the animal meant to be killed in the sacrifice
the priests whose limbs have been broken by (8).When the animal’s head was fixed on the
your soldiers recover from the injuries by your body of King Dakṣa, Dakṣa was immediately
grace (52).O destroyer of the sacrifice, please brought to consciousness, and as he awakened
take your portion of the sacrifice and let the from sleep, the King saw Lord Śiva standing
sacrifice be completed by your grace (53). before him (9).At that time, when Dakṣa saw
Lord Śiva, who rides upon a bull, his heart,
SB 4.7: The Sacrifice Performed by
which was polluted by envy of Lord Śiva, was
Dakṣa
immediately cleansed, just as the water in a
The sage Maitreya said: O mighty-armed lake is cleansed by autumn rains (10).King
Vidura, Lord Śiva, being thus pacified by the Dakṣa wanted to offer prayers to Lord Śiva, but
words of Lord Brahmā, spoke as follows in anas he remembered the ill-fated death of his
swer to Lord Brahmā’s request (1). daughter Satī, his eyes filled with tears, and in
bereavement his voice choked up and he could
Lord Śiva said: My dear father, Brahmā, I
not say anything (11).At this time, King Dakṣa,
do not mind the offenses created by the demi-
afflicted by love and affection, was very much
gods. Because these demigods are childish and
awakened to his real senses. With great en-
less intelligent, I do not take a serious view of
deavor, he pacified his mind, checked his feel-
their offenses, and I have punished them only
ings, and with pure consciousness began to of-
in order to right them (2).Lord Śiva continued:
fer prayers to Lord Śiva (12).
Since the head of Dakṣa has already been
burned to ashes, he will have the head of a goat. King Dakṣa said: My dear Lord Śiva, I
The demigod known as Bhaga will be able to committed a great offense against you, but you
see his share of sacrifice through the eyes of are so kind that instead of withdrawing your
Mitra (3).The demigod Pūṣā will be able to mercy, you have done me a great favor by pun-
chew only through the teeth of his disciples, ishing me. You and Lord Viṣṇu never neglect
and if alone, he will have to satisfy himself by even useless, unqualified brāhmaṇas. Why,
eating dough made from chickpea flour. But the then, should you neglect me, who am engaged
demigods who have agreed to give me my share in performing sacrifices? (13) My dear great
of the sacrifice will recover from all their inju- and powerful Lord Śiva, you were created first
ries (4).Those who have had their arms cut off from the mouth of Lord Brahmā in order to pro-
will have to work with the arms of Aśvinī- tect the brāhmaṇas in pursuing education, aus-
kumāra, and those whose hands were cut off terities, vows and self-realization. As protector
will have to do their work with the hands of of the brāhmaṇas, you always protect the regu-
Pūṣā. The priests will also have to act in that lative principles they follow, just as a cowherd
manner. As for Bhṛgu, he will have the beard boy keeps a stick in his hand to give protection
from the goat’s head (5). to the cows (14).I did not know your full glo-
ries. For this reason, I threw arrows of sharp
The great sage Maitreya said: My dear
words at you in the open assembly, although
Vidura, all the personalities present were very
you did not take them into account. I was going
much satisfied in heart and soul upon hearing
down to hell because of my disobedience to
the words of Lord Śiva, who is the best among
you, who are the most respectable personality,
the benedictors (6).Thereafter, Bhṛgu, the chief
but you took compassion upon me and saved
of the great sages, invited Lord Śiva to come to
me by awarding punishment. I request that you
202
be pleased by your own mercy, since I cannot and everyone stopped speaking. Fearful with
satisfy you by my words (15). awe and veneration, all present touched their
hands to their heads and prepared to offer their
The great sage Maitreya said: Thus being
prayers to the Supreme Personality of God-
pardoned by Lord Śiva, King Dakṣa, with the
head, Adhokṣaja (23). Although the mental
permission of Lord Brahmā, again began the
scope of even demigods like Brahmā was una-
performance of the yajña, along with the great
ble to comprehend the unlimited glories of the
learned sages, the priests and others (16).
Supreme Lord, they were all able to perceive
Thereafter, in order to resume the activities of
the transcendental form of the Supreme Person-
sacrifice, the brāhmaṇas first arranged to purify
ality of Godhead by His grace. Only by such
the sacrificial arena of the contamination
grace could they offer their respectful prayers
caused by the touch of Vīrabhadra and the other
according to their different capacities
ghostly followers of Lord Śiva. Then they ar-
(24).When Lord Viṣṇu accepted the oblations
ranged to offer into the fire the oblations known
offered in the sacrifice, Dakṣa, the Prajāpati,
as puroḍāśa (17).The great sage Maitreya said
began with great pleasure to offer respectful
to Vidura: My dear Vidura, as soon as King
prayers unto Him. The Supreme Personality of
Dakṣa offered the clarified butter with Yajur
Godhead is actually the master of all sacrifices
Veda mantras in sanctified meditation, Lord
and preceptor of all the Prajāpatis, and He is
Viṣṇu appeared there in His original form as
served even by such personalities as Nanda and
Nārāyaṇa (18).Lord Nārāyaṇa was seated on
Sunanda (25).
the shoulder of Stotra, or Garuḍa, who had big
wings. As soon as the Lord appeared, all direc- Dakṣa addressed the Supreme Personality
tions were illuminated, diminishing the luster of Godhead: My dear Lord, You are transcen-
of Brahmā and the others present (19).His com- dental to all speculative positions. You are
plexion was blackish, His garment yellow like completely spiritual, devoid of all fear, and
gold, and His helmet as dazzling as the sun. His You are always in control of the material en-
hair was bluish, the color of black bees, and His ergy. Even though You appear in the material
face was decorated with earrings. His eight energy, You are situated transcendentally. You
hands held a conchshell, wheel, club, lotus are always free from material contamination
flower, arrow, bow, shield and sword, and they because You are completely self-sufficient
were decorated with golden ornaments such as (26).
bangles and bracelets. His whole body resem-
The priests addressed the Lord, saying: O
bled a blossoming tree beautifully decorated
Lord, transcendental to material contamination,
with various kinds of flowers (20).Lord Viṣṇu
by the curse offered by Lord Śiva’s men we
looked extraordinarily beautiful because the
have become attached to fruitive activities, and
goddess of fortune and a garland were situated
thus we are now fallen and therefore do not
on His chest. His face was beautifully deco-
know anything about You. On the contrary, we
rated with a smiling attitude which can capti-
are now involved in the injunctions of the three
vate the entire world, especially the devotees.
departments of the Vedic knowledge under the
Fans of white hair appeared on both sides of the
plea of executing rituals in the name of yajña.
Lord like white swans, and the white canopy
We know that You have made arrangements for
overhead looked like the moon (21).
distributing the respective shares of the demi-
As soon as Lord Viṣṇu was visible, all the gods (27).
demigods Lord Brahmā and Lord Śiva, the
The members of the assembly addressed
Gandharvas and all present there immediately
the Lord: O exclusive shelter for all who are sit-
offered their respectful obeisances by falling
uated in troubled life, in this formidable fort of
down straight before Him (22).In the presence
conditional existence the time element, like a
of the glaring effulgence of the bodily luster of
snake, is always looking for an opportunity to
Nārāyaṇa, everyone else’s luster faded away,
strike. This world is full of ditches of so-called
203
distress and happiness, and there are many fe- is always prepared to punish the demons, who
rocious animals always ready to attack. The fire are envious of Your devotees (32).
of lamentation is always blazing, and the mi-
The wives of the performers of the sacri-
rage of false happiness is always alluring, but
fice said: My dear Lord, this sacrifice was ar-
one has no shelter from them. Thus foolish per-
ranged under the instruction of Brahmā, but un-
sons live in the cycle of birth and death, always
fortunately Lord Śiva, being angry at Dakṣa,
overburdened in discharging their so-called du-
devastated the entire scene, and because of his
ties, and we do not know when they will accept
anger the animals meant for sacrifice are lying
the shelter of Your lotus feet. (28)
dead. Therefore the preparations of the yajña
Lord Śiva said: My dear Lord, my mind have been lost. Now, by the glance of Your lo-
and consciousness are always fixed on Your lotus eyes, the sanctity of this sacrificial arena
tus feet, which, as the source of all benediction may be again invoked (33).
and the fulfillment of all desires, are worshiped
The sages prayed: Dear Lord, Your activi-
by all liberated great sages because Your lotus
ties are most wonderful, and although You do
feet are worthy of worship. With my mind fixed
everything by Your different potencies, You
on Your lotus feet, I am no longer disturbed by
are not at all attached to such activities. You are
persons who blaspheme me, claiming that my
not even attached to the goddess of fortune,
activities are not purified. I do not mind their
who is worshiped by the great demigods like
accusations, and I excuse them out of compas-
Brahmā, who pray to achieve her mercy (34).
sion, just as You exhibit compassion toward all
living entities (29). The Siddhas prayed: Like an elephant that
has suffered in a forest fire but can forget all its
Śrī Bhṛgu said: My dear Lord, all living en-
troubles by entering a river, our minds, O Lord,
tities, beginning from the highest, namely Lord
always merge in the nectarean river of Your
Brahmā, down to the ordinary ant, are under the
transcendental pastimes, and they desire never
influence of the insurmountable spell of illu-
to leave such transcendental bliss, which is as
sory energy, and thus they are ignorant of their
good as the pleasure of merging in the Absolute
constitutional position. Everyone believes in
(35).
the concept of the body, and all are thus sub-
merged in the darkness of illusion. They are ac- The wife of Dakṣa prayed as follows: My
tually unable to understand how You live in dear Lord, it is very fortunate that You have ap-
every living entity as the Supersoul, nor can peared in this arena of sacrifice. I offer my re-
they understand Your absolute position. But spectful obeisances unto You, and I request that
You are the eternal friend and protector of all You be pleased on this occasion. The sacrificial
surrendered souls. Therefore, please be kind to- arena is not beautiful without You, just as a
ward us and forgive all our offenses (30). body is not beautiful without the head (36).
Lord Brahmā said: My dear Lord, Your The governors of various planets spoke as
personality and eternal form cannot be under- follows: Dear Lord, we believe only in our di-
stood by any person who is trying to know You rect perception, and therefore we see You as a
through the different processes of acquiring creation of the material world. But under the
knowledge. Your position is always transcen- circumstances we do not know whether we
dental to the material creation, whereas the em- have actually seen You with our material
piric attempt to understand You is material, as senses. By our material senses we can simply
are its objectives and instruments (31). perceive the cosmic manifestation, but You are
beyond the five elements. You are the sixth
King Indra said: My dear Lord, Your tran-
(37).
scendental form with eight hands and weapons
in each of them appears for the welfare of the The great mystics said: Dear Lord, persons
entire universe, and it is very pleasing to the who see You as nondifferent from themselves,
mind and eyes. In such a form, Your Lordship
204
knowing that You are the Supersoul of all liv- cels of Your body. You are the Supreme Al-
ing entities, are certainly very, very dear to mighty Great; the whole creation is just like a
You. You are very favorable toward those who plaything for You. We always accept You as
engage in devotional service, accepting You as the Supreme Personality of Godhead, and we
the Lord and themselves as the servants. By offer our respectful obeisances unto You (43).
Your mercy, You are always inclined in their
The Vidyādharas said: Dear Lord, this hu-
favor (38).We offer our respectful obeisances
man form of body is meant for attaining the
unto the Supreme, who has created varieties of
highest perfectional objective, but, impelled by
manifestations and put them under the spell of
Your external energy, the living entity misiden-
the three qualities of the material world in order
tifies himself with his body and with the mate-
to create, maintain and annihilate them. He
rial energy, and therefore, influenced by māyā,
Himself is not under the control of the external
he wants to become happy by material enjoy-
energy: in His personal feature He is com-
ment. He is misled and always attracted by tem-
pletely devoid of the variegated manifestation
porary, illusory happiness. But Your transcen-
of material qualities, and He is under no illu-
dental activities are so powerful that if one en-
sion of false identification (39).
gages in hearing and chanting such topics, he
The personified Vedas said: We offer our can be delivered from illusion (44).
respectful obeisances unto You, the Lord, the
The brāhmaṇas said: Dear Lord, You are
shelter of the quality of goodness and therefore
sacrifice personified. You are the offering of
the source of all religion, austerity and penance,
clarified butter, You are the fire, You are the
for You are transcendental to all material qual-
chanting of Vedic hymns by which the sacrifice
ities and no one knows You or Your actual sit-
is conducted, You are the fuel, You are the
uation (40).
flame, You are the kuśa grass, and You are the
The fire-god said: My dear Lord, I offer my sacrificial pots. You are the priests who per-
respectful obeisances unto You because by form the yajña, You are the demigods headed
Your favor I am as luminous as blazing fire and by Indra, and You are the sacrificial animal.
I accept the offerings mixed with butter and of- Everything that is sacrificed is You or Your en-
fered in sacrifice. The five kinds of offerings ergy (45).Dear Lord, O personified Vedic
according to the Yajur Veda are all Your dif- knowledge, in the past millennium, long, long
ferent energies, and You are worshiped by five ago, when You appeared as the great boar in-
kinds of Vedic hymns. Sacrifice means You, carnation, You picked up the world from the
the Supreme Personality of Godhead (41). water, as an elephant picks up a lotus flower
from a lake. When You vibrated transcendental
The demigods said: Dear Lord, formerly,
sound in that gigantic form of a boar, the sound
when there was a devastation, You conserved
was accepted as a sacrificial hymn, and great
all the different energies of material manifesta-
sages like Sanaka meditated upon it and offered
tion. At that time, all the inhabitants of the
prayers for Your glorification (46).Dear Lord,
higher planets, represented by such liberated
we were awaiting Your audience because we
souls as7 Sanaka, were meditating on You by
have been unable to perform the yajñas accord-
philosophical speculation. You are therefore
ing to the Vedic rituals. We pray unto You,
the original person, and You rest in the water of
therefore, to be pleased with us. Simply by
devastation on the bed of the Śeṣa snake. Now,
chanting Your holy name, one can surpass all
today, You are visible to us, who are all Your
obstacles. We offer our respectful obeisances
servants. Please give us protection (42).
unto You in Your presence (47).
The Gandharvas said: Dear Lord, all the
Śrī Maitreya said: After Lord Viṣṇu was
demigods, including Lord Śiva, Lord Brahmā
glorified by all present, Dakṣa, his conscious-
and Indra, along with Marīci and the other great
ness purified, arranged to begin again the yajña
sages, are all only differentiated parts and par-
which had been devastated by the followers of
205
Lord Śiva (48).Maitreya continued: My dear religious path. Moreover, all the demigods who
sinless Vidura, Lord Viṣṇu is actually the en- had assembled at the sacrifice blessed him that
joyer of the results of all sacrifices, yet because he might increase his piety, and then they left
of His being the Supersoul of all living entities, (57).
He was satisfied simply with His share of the
Maitreya said: I have heard that after giving
sacrificial offerings. He therefore addressed
up the body she had received from Dakṣa,
Dakṣa in a pleasing attitude (49).
Dākṣāyaṇī (his daughter) took her birth in the
Lord Viṣṇu replied: Brahmā, Lord Śiva kingdom of the Himālayas. She was born as the
and I are the supreme cause of the material daughter of Menā. I heard this from authorita-
manifestation. I am the Supersoul, the self-suf- tive sources (58).Ambikā [goddess Durgā],
ficient witness. But impersonally there is no who was known as Dākṣāyiṇī [Satī], again ac-
difference between Brahmā, Lord Śiva and Me cepted Lord Śiva as her husband, just as differ-
(50). The Lord continued: My dear Dakṣa ent energies of the Supreme Personality of
Dvija, I am the original Personality of God- Godhead act during the course of a new crea-
head, but in order to create, maintain and anni- tion (59). Maitreya said: My dear Vidura, I
hilate this cosmic manifestation, I act through heard this story of the Dakṣa yajña, which was
My material energy, and according to the dif- devastated by Lord Śiva, from Uddhava, a great
ferent grades of activity, My representations devotee and a disciple of Bṛhaspati (60). The
are differently named (51).The Lord continued: great sage Maitreya concluded: If one hears and
One who is not in proper knowledge thinks that again narrates, with faith and devotion, this
demigods like Brahmā and Śiva are independ- story of the Dakṣa yajña as it was conducted by
ent, or he even thinks that the living entities are the Supreme Personality of Godhead, Viṣṇu,
independent (52).A person with average intel- then certainly one is cleared of all contamina-
ligence does not think the head and other parts tion of material existence, O son of Kuru (61).
of the body to be separate. Similarly, My devo-
SB 4.8: Dhruva Mahārāja Leaves Home
tee does not differentiate Viṣṇu, the all-pervad-
for the Forest
ing Personality of Godhead, from any thing or
any living entity (53).The Lord continued: One The great sage Maitreya said: The four
who does not consider Brahmā, Viṣṇu, Śiva or great Kumāra sages headed by Sanaka, as well
the living entities in general to be separate from as Nārada, Ṛbhu, Haṁsa, Aruṇi and Yati, all
the Supreme, and who knows Brahman, actu- sons of Brahmā, did not live at home, but be-
ally realizes peace; others do not (54). came ūrdhva-retā, or naiṣṭhika-brahmacārīs,
unadulterated celibates (1).Another son of Lord
The sage Maitreya said: Thus Dakṣa, the
Brahmā was Irreligion, whose wife’s name was
head of all Prajāpatis, having been nicely in-
Falsity. From their combination were born two
structed by the Supreme Personality of God-
demons named Dambha, or Bluffing, and
head, worshiped Lord Viṣṇu. After worshiping
Māyā, or Cheating. These two demons were
Him by performing the prescribed sacrificial
taken by a demon named Nirṛti, who had no
ceremonies, Dakṣa separately worshiped Lord
children (2). Maitreya told Vidura: O great
Brahmā and Lord Śiva (55).With all respect,
soul, from Dambha and Māyā were born Greed
Dakṣa worshiped Lord Śiva with his share of
and Nikṛti, or Cunning. From their combination
the remnants of the yajña. After finishing the
came children named Krodha [Anger] and
ritualistic sacrificial activities, he satisfied all
Hiṁsā [Envy], and from their combination
the other demigods and the other people assem-
were born Kali and his sister Durukti (Harsh
bled there. Then, after finishing all these duties
Speech) (3).O greatest of all good men, by the
with the priests, he took a bath and was fully
combination of Kali and Harsh Speech were
satisfied (56).Thus worshiping the Supreme
born children named Mṛtyu (Death) and Bhīti
Lord Viṣṇu by the ritualistic performance of
(Fear). From the combination of Mṛtyu and
sacrifice, Dakṣa was completely situated on the
Bhīti came children named Yātanā (Excessive
206
Pain) and Niraya (Hell) (4).My dear Vidura, I The sage Maitreya continued: My dear
have summarily explained the causes of devas- Vidura, as a snake, when struck by a stick,
tation. One who hears this description three breathes very heavily, Dhruva Mahārāja, hav-
times attains piety and washes the sinful con- ing been struck by the strong words of his step-
tamination from his soul (5).Maitreya contin- mother, began to breathe very heavily because
ued: O best of the Kuru dynasty, I shall now of great anger. When he saw that his father was
describe to you the descendants of silent and did not protest, he immediately left
Svāyambhuva Manu, who was born of a part of the palace and went to his mother (14).
a plenary expansion of the Supreme Personality
When Dhruva Mahārāja reached his mother,
of Godhead (6).
his lips were trembling in anger, and he was
Svāyambhuva Manu had two sons by his crying very grievously. Queen Sunīti immedi-
wife, Śatarūpā, and the names of the sons were ately lifted her son onto her lap, while the pal-
Uttānapāda and Priyavrata. Because both of ace residents who had heard all the harsh words
them were descendants of a plenary expansion of Suruci related everything in detail. Thus
of Vāsudeva, the Supreme Personality of God- Sunīti also became greatly aggrieved (15).This
head, they were very competent to rule the uni- incident was unbearable to Sunīti’s patience.
verse to maintain and protect the citizens (7). She began to burn as if in a forest fire, and in
King Uttānapāda had two queens, named Sunīti her grief she became just like a burnt leaf and
and Suruci. Suruci was much more dear to the so lamented. As she remembered the words of
King; Sunīti, who had a son named Dhruva, her co-wife, her bright, lotuslike face filled
was not his favorite (8). with tears, and thus she spoke (16).She also was
breathing very heavily, and she did not know
Once upon a time, King Uttānapāda was pat-
the factual remedy for the painful situation. Not
ting the son of Suruci, Uttama, placing him on
finding any remedy, she said to her son: My
his lap. Dhruva Mahārāja was also trying to get
dear son, don’t wish for anything inauspicious
on the King’s lap, but the King did not very
for others. Anyone who inflicts pains upon oth-
much welcome him (9).While the child,
ers suffers himself from that pain (17).Sunīti
Dhruva Mahārāja, was trying to get on the lap
said: My dear boy, whatever has been spoken
of his father, Suruci, his stepmother, became
by Suruci is so, because the King, your father,
very envious of the child, and with great pride
does not consider me his wife or even his maid-
she began to speak so as to be heard by the King
servant. He feels ashamed to accept me. There-
himself (10).Queen Suruci told Dhruva
fore it is a fact that you have taken birth from
Mahārāja: My dear child, you do not deserve to
the womb of an unfortunate woman, and by be-
sit on the throne or on the lap of the King.
ing fed from her breast you have grown up
Surely you are also the son of the King, but be-
(18).My dear boy, whatever has been spoken
cause you did not take your birth from my
by Suruci, your stepmother, although very
womb, you are not qualified to sit on your fa-
harsh to hear, is factual. Therefore, if you desire
ther’s lap (11). My dear child, you are unaware
at all to sit on the same throne as your step-
that you were born not of my womb but of an-
brother, Uttama, then give up your envious at-
other woman. Therefore you should know that
titude and immediately try to execute the in-
your attempt is doomed to failure. You are try-
structions of your stepmother. Without further
ing to fulfill a desire which is impossible to ful-
delay, you must engage yourself in worshiping
fill (12).If you at all desire to rise to the throne
the lotus feet of the Supreme Personality of
of the King, then you have to undergo severe
Godhead (19).Sunīti continued: The Supreme
austerities. First of all you must satisfy the Su-
Personality of Godhead is so great that simply
preme Personality of Godhead, Nārāyaṇa, and
by worshiping His lotus feet, your great-grand-
then, when you are favored by Him because of
father, Lord Brahmā, acquired the necessary
such worship, you shall have to take your next
qualifications to create this universe. Although
birth from my womb (13).
207
he is unborn and is the chief of all living crea- The great sage Nārada told Dhruva: My
tures, he is situated in that exalted post because dear boy, you are only a little boy whose attach-
of the mercy of the Supreme Personality of ment is to sports and other frivolities. Why are
Godhead, whom even great yogīs worship by you so affected by words insulting your honor?
controlling the mind and regulating the life air (27) My dear Dhruva, if you feel that your
[prāṇa] (20).Sunīti informed her son: Your sense of honor has been insulted, you still have
grandfather Svāyambhuva Manu executed no cause for dissatisfaction. This kind of dissat-
great sacrifices with distribution of charity, and isfaction is another feature of the illusory en-
thereby, with unflinching faith and devotion, he ergy; every living entity is controlled by his
worshiped and satisfied the Supreme Personal- previous actions, and therefore there are differ-
ity of Godhead. By acting in that way, he ent varieties of life for enjoying or suffering
achieved the greatest success in material happi- (28).The process of the Supreme Personality of
ness and afterwards achieved liberation, which Godhead is very wonderful. One who is intelli-
is impossible to obtain by worshiping the dem- gent should accept that process and be satisfied
igods (21).My dear boy, you also should take with whatever comes, favorable or unfavora-
shelter of the Supreme Personality of Godhead, ble, by His supreme will (29). Now you have
who is very kind to His devotees. Persons seek- decided to undertake the mystic process of
ing liberation from the cycle of birth and death meditation under the instruction of your
always take shelter of the lotus feet of the Lord mother, just to achieve the mercy of the Lord,
in devotional service. Becoming purified by ex- but in my opinion such austerities are not pos-
ecuting your allotted occupation, just situate sible for any ordinary man. It is very difficult
the Supreme Personality of Godhead in your to satisfy the Supreme Personality of Godhead
heart, and without deviating for a moment, en- (30).Nārada Muni continued: After trying this
gage always in His service (22).My dear process for many, many births and remaining
Dhruva, as far as I am concerned, I do not find unattached to material contamination, placing
anyone who can mitigate your distress but the themselves continually in trance and executing
Supreme Personality of Godhead, whose eyes many types of austerities, many mystic yogīs
are like lotus petals. Many demigods such as were unable to find the end of the path of God
Lord Brahmā seek the pleasure of the goddess realization (31).For this reason, my dear boy,
of fortune, but the goddess of fortune herself, you should not endeavor for this; it will not be
with a lotus flower in her hand, is always ready successful. It is better that you go home. When
to render service to the Supreme Lord (23). you are grown up, by the mercy of the Lord you
will get a chance for these mystic perfor-
The great sage Maitreya continued: The
mances. At that time you may execute this
instruction of Dhruva Mahārāja’s mother,
function (32).One should try to keep himself
Sunīti, was actually meant for fulfilling his de-
satisfied in any condition of life whether dis-
sired objective. Therefore, after deliberate con-
tress or happiness which is offered by the su-
sideration and with intelligence and fixed de-
preme will. A person who endures in this way
termination, he left his father’s house (24).The
is able to cross over the darkness of nescience
great sage Nārada overheard this news, and un-
very easily (33).Every man should act like this:
derstanding all the activities of Dhruva
when he meets a person more qualified than
Mahārāja, he was struck with wonder. He ap-
himself, he should be very pleased; when he
proached Dhruva, and touching the boy’s head
meets someone less qualified than himself, he
with his all-virtuous hand, he spoke as follows
should be compassionate toward him; and
(25).How wonderful are the powerful kṣatri-
when he meets someone equal to himself, he
yas! They cannot tolerate even a slight infringe-
should make friendship with him. In this way
ment upon their prestige. Just imagine! This
one is never affected by the threefold miseries
boy is only a small child, yet harsh words from
of this material world (34).
his stepmother proved unbearable to him (26).
Dhruva Mahārāja said: My dear Lord
208
Nāradajī, for a person whose heart is disturbed Madhuvana, and there be purified. Just by go-
by the material conditions of happiness and dis- ing there, one draws nearer to the Supreme Per-
tress, whatever you have so kindly explained sonality of Godhead, who always lives there
for attainment of peace of mind is certainly a (42).Nārada Muni instructed: My dear boy, in
very good instruction. But as far as I am con- the waters of the Yamunā River, which is
cerned, I am covered by ignorance, and this known as Kālindī, you should take three baths
kind of philosophy does not touch my heart daily because the water is very auspicious, sa-
(35).My dear lord, I am very impudent for not cred and clear. After bathing, you should per-
accepting your instructions, but this is not my form the necessary regulative principles for
fault. It is due to my having been born in a kṣat- aṣṭāṅga-yoga and then sit down on your āsana
riya family. My stepmother, Suruci, has pierced [sitting place] in a calm and quiet position
my heart with her harsh words. Therefore your (43).After sitting on your seat, practice the
valuable instruction does not stand in my heart three kinds of breathing exercises, and thus
(36).O learned brāhmaṇa, I want to occupy a gradually control the life air, the mind and the
position more exalted than any yet achieved senses. Completely free yourself from all mate-
within the three worlds by anyone, even by my rial contamination, and with great patience
father and grandfather. If you will oblige, begin to meditate on the Supreme Personality
kindly advise me of an honest path to follow by of Godhead (44).
which I can achieve the goal of my life (37).My
[The form of the Lord is described herein.]
dear lord, you are a worthy son of Lord
The Lord’s face is perpetually very beautiful
Brahmā, and you travel, playing on your musi-
and pleasing in attitude. To the devotees who
cal instrument, the vīṇā, for the welfare of the
see Him, He appears never to be displeased,
entire universe. You are like the sun, which ro-
and He is always prepared to award benedic-
tates in the universe for the benefit of all living
tions to them. His eyes, His nicely decorated
beings (38).
eyebrows, His raised nose and His broad fore-
The sage Maitreya continued: The great head are all very beautiful. He is more beautiful
personality Nārada Muni, upon hearing the than all the demigods (45).Nārada Muni contin-
words of Dhruva Mahārāja, became very com- ued: The Lord’s form is always youthful. Every
passionate toward him, and in order to show limb and every part of His body is properly
him his causeless mercy, he gave him the fol- formed, free from defect. His eyes and lips are
lowing expert advice (39). pinkish like the rising sun. He is always pre-
pared to give shelter to the surrendered soul,
The great sage Nārada told Dhruva
and anyone so fortunate as to look upon Him
Mahārāja: The instruction given by your
feels all satisfaction. The Lord is always worthy
mother, Sunīti, to follow the path of devotional
to be the master of the surrendered soul, for He
service to the Supreme Personality of Godhead,
is the ocean of mercy (46).The Lord is further
is just suitable for you. You should therefore
described as having the mark of Śrīvatsa, or the
completely absorb yourself in the devotional
sitting place of the goddess of fortune, and His
service of the Lord (40). Any person who de-
bodily hue is deep bluish. The Lord is a person,
sires the fruits of the four principles religiosity,
He wears a garland of flowers, and He is eter-
economic development, sense gratification
nally manifest with four hands, which hold [be-
and, at the end, liberation, should engage him-
ginning from the lower left hand] a conchshell,
self in the devotional service of the Supreme
wheel, club and lotus flower (47).The entire
Personality of Godhead, for worship of His lo-
body of the Supreme Personality of Godhead,
tus feet yields the fulfillment of all of these
Vāsudeva, is decorated. He wears a valuable
(41).My dear boy, I therefore wish all good for-
jeweled helmet, necklaces and bracelets, His
tune for you. You should go to the bank of the
neck is adorned with the Kaustubha jewel, and
Yamunā, where there is a virtuous forest named
He is dressed in yellow silk garments (48).The
Lord is decorated with small golden bells
209
around His waist, and His lotus feet are deco- simply with eating whatever fruits and vegeta-
rated with golden ankle bells. All His bodily bles are available in the forest (56).My dear
features are very attractive and pleasing to the Dhruva, besides worshiping the Deity and
eyes. He is always peaceful, calm and quiet and chanting the mantra three times a day, you
very pleasing to the eyes and the mind should meditate upon the transcendental activ-
(49).Real yogīs meditate upon the transcenden- ities of the Supreme Personality of Godhead in
tal form of the Lord as He stands on the whorl His different incarnations, as exhibited by His
of the lotus of their hearts, the jewellike nails of supreme will and personal potencies (57).One
His lotus feet glittering (50).The Lord is always should follow in the footsteps of previous dev-
smiling, and the devotee should constantly see otees regarding how to worship the Supreme
the Lord in this form, as He looks very merci- Lord with the prescribed paraphernalia, or one
fully toward the devotee. In this way the medi- should offer worship within the heart by recit-
tator should look toward the Supreme Person- ing the mantra to the Personality of Godhead,
ality of Godhead, the bestower of all benedic- who is nondifferent from the mantra (58).
tions (51).One who meditates in this way, con-
Anyone who thus engages in the devotional
centrating his mind upon the always auspicious
service of the Lord, seriously and sincerely,
form of the Lord, is very soon freed from all
with his mind, words and body, and who is
material contamination, and he does not come
fixed in the activities of the prescribed devo-
down from meditation upon the Lord (52).
tional methods, is blessed by the Lord accord-
O son of the King, now I shall speak unto ing to his desire. If a devotee desires material
you the mantra which is to be chanted with this religiosity, economic development, sense grat-
process of meditation. One who carefully ification or liberation from the material world,
chants this mantra for seven nights can see the he is awarded these results (59-60).If one is
perfect human beings flying in the sky (53).Oṁ very serious about liberation, he must stick to
namo bhagavate vāsudevāya. This is the the process of transcendental loving service,
twelve-syllable mantra for worshiping Lord engaging twenty-four hours a day in the highest
Kṛṣṇa. One should install the physical forms of stage of ecstasy, and he must certainly be aloof
the Lord, and with the chanting of the mantra from all activities of sense gratification (61).
one should offer flowers and fruits and other
When Dhruva Mahārāja, the son of the
varieties of foodstuffs exactly according to the
King, was thus advised by the great sage
rules and regulations prescribed by authorities.
Nārada, he circumambulated Nārada, his spir-
But this should be done in consideration of
itual master, and offered him respectful obei-
place, time, and attendant conveniences and in-
sances. Then he started for Madhuvana, which
conveniences (54).One should worship the
is always imprinted with the lotus footprints of
Lord by offering pure water, pure flower gar-
Lord Kṛṣṇa and which is therefore especially
lands, fruits, flowers and vegetables which are
auspicious (62).After Dhruva entered
available in the forest, or by collecting newly
Madhuvana Forest to execute devotional ser-
grown grasses, small buds of flowers or even
vice, the great sage Nārada thought it wise to
the skins of trees, and if possible, by offering
go to the King to see how he was faring within
tulasī leaves, which are very dear to the Su-
the palace. When Nārada Muni approached, the
preme Personality of Godhead (55).It is possi-
King received him properly, offering him due
ble to worship a form of the Lord made of phys-
obeisances. After being seated comfortably,
ical elements such as earth, water, pulp, wood
Nārada began to speak (63).
and metal. In the forest one can make a form
with no more than earth and water and worship The great sage Nārada inquired: My dear
Him according to the above principles. A dev- King, your face appears to be withering up, and
otee who has full control over his self should be you look like you have been thinking of some-
very sober and peaceful and must be satisfied thing for a very long time. Why is that? Have
you been hampered in following your path of
210
religious rites, economic development and this way he progressed in his worship of the Su-
sense gratification? (64) preme Personality of Godhead (72).In the sec-
ond month Dhruva Mahārāja ate only every six
The King replied: O best of the brāhmaṇas,
days, and for his eatables he took dry grass and
I am very much addicted to my wife, and I am
leaves. Thus he continued his worship (73).In
so fallen that I have abandoned all merciful be-
the third month he drank water only every nine
havior, even to my son, who is only five years
days. Thus he remained completely in trance
old. I have banished him and his mother, even
and worshiped the Supreme Personality of
though he is a great soul and a great devotee
Godhead, who is adored by selected verses
(65).My dear brāhmaṇa, the face of my son was
(74).In the fourth month Dhruva Mahārāja be-
just like a lotus flower. I am thinking of his pre-
came a complete master of the breathing exer-
carious condition. He is unprotected, and he
cise, and thus he inhaled air only every twelfth
might be very hungry. He might have lain down
day. In this way he became completely fixed in
somewhere in the forest, and the wolves might
his position and worshiped the Supreme Per-
have attacked him to eat his body (66).Alas,
sonality of Godhead (75).By the fifth month,
just see how I was conquered by my wife! Just
Mahārāja Dhruva, the son of the King, had con-
imagine my cruelty! Out of love and affection
trolled his breathing so perfectly that he was
the boy was trying to get up on my lap, but I did
able to stand on only one leg, just as a column
not receive him, nor did I even pat him for a
stands, without motion, and concentrate his
moment. Just imagine how hardhearted I am
mind fully on the Parabrahman (76).He com-
(67).
pletely controlled his senses and their objects,
The great sage Nārada replied: My dear and in this way he fixed his mind, without di-
King, please do not be aggrieved about your version to anything else, upon the form of the
son. He is well protected by the Supreme Per- Supreme Personality of Godhead (77).When
sonality of Godhead. Although you have no ac- Dhruva Mahārāja thus captured the Supreme
tual information of his influence, his reputation Personality of Godhead, who is the refuge of
is already spread all over the world (68).My the total material creation and who is the master
dear King, your son is very competent. He will of all living entities, the three worlds began to
perform activities which would be impossible tremble (78).As Dhruva Mahārāja, the King’s
even for great kings and sages. Very soon he son, kept himself steadily standing on one leg,
will complete his task and come back home. the pressure of his big toe pushed down half the
You should know that he will also spread your earth, just as an elephant being carried on a boat
reputation all over the world (69). rocks the boat left and right with his every step
(79).When Dhruva Mahārāja became practi-
The great Maitreya continued: The King,
cally one in heaviness with Lord Viṣṇu, the to-
Uttānapāda, after being advised by Nārada
tal consciousness, due to his fully concentrating
Muni, practically gave up all duties in relation
and his closing all the holes of his body, the to-
with his kingdom, which was very vast and
tal universal breathing became choked up, and
wide, opulent like the goddess of fortune, and
all the great demigods in all the planetary sys-
he simply began to think of his son Dhruva
temsfelt suffocated and thus took shelter of the
(70).Elsewhere, Dhruva Mahārāja, having ar-
Supreme Personality of Godhead (80).
rived at Madhuvana, took his bath in the river
Yamunā and observed fasting in the night with The demigods said: Dear Lord, You are the
great care and attention. After that, as advised refuge of all moving and nonmoving living en-
by the great sage Nārada, he engaged himself tities. We feel all living entities to be suffocat-
in worshiping the Supreme Personality of God- ing, their breathing processes choked up. We
head (71).For the first month Dhruva Mahārāja have never experienced such a thing. Since You
ate only fruits and berries on every third day, are the ultimate shelter of all surrendered souls,
only to keep his body and soul together, and in we have therefore approached You; kindly save
us from this danger (81).
211
The Supreme Personality of Godhead re- Dhruva Mahārāja became perfectly aware of
plied: My dear demigods, do not be perturbed the Vedic conclusion and understood the Abso-
by this. It is due to the severe austerity and full lute Truth and His relationship with all living
determination of the son of King Uttānapāda, entities. In accordance with the line of devo-
who is now fully absorbed in thought of Me. He tional service to the Supreme Lord, whose fame
has obstructed the universal breathing process. is widespread, Dhruva, who in the future would
You can safely return to your respective homes. receive a planet which would never be annihi-
I shall stop this boy in his severe acts of auster- lated, even during the time of dissolution, of-
ities, and you will be saved from this situation fered his deliberate and conclusive prayers (5).
(82).
Dhruva Mahārāja said: My dear Lord,
SB 4.9: Dhruva Mahārāja Returns You are all-powerful. After entering within me,
Home You have enlivened all my sleeping senses my
hands, legs, ears, touch sensation, life force and
The great sage Maitreya told Vidura:
especially my power of speech. Let me offer
When the demigods were thus reassured by the
my respectful obeisances unto You (6).My
Personality of Godhead, they were freed from
Lord, You are the supreme one, but by Your
all fears, and after offering their obeisances
different energies You appear differently in the
they returned to their heavenly planets. Then
spiritual and material worlds. You create the to-
the Lord, who is nondifferent from the Sa-
tal energy of the material world by Your exter-
hasraśīrṣā incarnation, got on the back of
nal potency, and after creation You enter within
Garuḍa, who carried Him to the Madhuvana
the material world as the Supersoul. You are
Forest to see His servant Dhruva (1).The form
the Supreme Person, and through the temporary
of the Lord, which was brilliant like lightning
modes of material nature You create varieties
and in which Dhruva Mahārāja, in his mature
of manifestation, just as fire, entering into
yogic process, was fully absorbed in medita-
wood of different shapes, burns brilliantly in
tion, all of a sudden disappeared. Thus Dhruva
different varieties (7).O my master, Lord
was perturbed, and his meditation broke. But as
Brahmā is fully surrendered unto You. In the
soon as he opened his eyes he saw the Supreme
beginning You gave him knowledge, and thus
Personality of Godhead personally present, just
he could see and understand the entire universe,
as he had been seeing the Lord in his heart
just as a person awakens from sleep and visual-
(2).When Dhruva Mahārāja saw his Lord just
izes his immediate duties. You are the only
in front of him, he was greatly agitated and of-
shelter of all persons who desire liberation, and
fered Him obeisances and respect. He fell flat
You are the friend of all who are distressed.
before Him like a rod and became absorbed in
How, therefore, can a learned person who has
love of Godhead. Dhruva Mahārāja, in ecstasy,
perfect knowledge ever forget You? (8) Per-
looked upon the Lord as if he were drinking the
sons who worship You simply for the sense
Lord with his eyes, kissing the lotus feet of the
gratification of this bag of skin are certainly in-
Lord with his mouth, and embracing the Lord
fluenced by Your illusory energy. In spite of
with his arms (3).Although Dhruva Mahārāja
having You, who are like a desire tree and are
was a small boy, he wanted to offer prayers to
the cause of liberation from birth and death,
the Supreme Personality of Godhead in suitable
foolish persons, such as me, desire benedic-
language. But because he was inexperienced,
tions from You for sense gratification, which is
he could not adjust himself immediately. The
available even for those who live in hellish con-
Supreme Personality of Godhead, being situ-
ditions (9). My Lord, the transcendental bliss
ated in everyone’s heart, could understand
derived from meditating upon Your lotus feet
Dhruva Mahārāja’s awkward position. Out of
or hearing about Your glories from pure devo-
His causeless mercy He touched His conchshell
tees is so unlimited that it is far beyond the
to the forehead of Dhruva Mahārāja, who stood
stage of brahmānanda, wherein one thinks him-
before Him with folded hands (4).At that time
self merged in the impersonal Brahman as one
212
with the Supreme. Since brahmānanda is also Godhead. I therefore offer my respectful obei-
defeated by the transcendental bliss derived sances unto You (14).
from devotional service, then what to speak of
My Lord, by Your unbroken transcendental
the temporary blissfulness of elevating oneself
glance You are the supreme witness of all
to the heavenly planets, which is ended by the
stages of intellectual activities. You are eter-
separating sword of time? Although one may
nally liberated, Your existence is situated in
be elevated to the heavenly planets, he falls
pure goodness, and You are existent in the Su-
down in due course of time (10).
persoul without change. You are the original
Dhruva Mahārāja continued: O unlimited Personality of Godhead, full with six opu-
Lord, kindly bless me so that I may associate lences, and You are eternally the master of the
with great devotees who engage in Your tran- three modes of material nature. Thus, You are
scendental loving service constantly, as the always different from the ordinary living enti-
waves of a river constantly flow. Such tran- ties. As Lord Viṣṇu, You maintain all the af-
scendental devotees are completely situated in fairs of the entire universe, and yet You stand
an uncontaminated state of life. By the process aloof and are the enjoyer of the results of all
of devotional service I shall surely be able to sacrifices (15).My dear Lord, in Your imper-
cross the nescient ocean of material existence, sonal manifestation of Brahman there are al-
which is filled with the waves of blazing, fire- ways two opposing elements knowledge and
like dangers. It will be very easy for me, for I ignorance. Your multi-energies are continually
am becoming mad to hear about Your transcen- manifest, but the impersonal Brahman, which
dental qualities and pastimes, which are eter- is undivided, original, changeless, unlimited
nally existent (11).O Lord who have a lotus na- and blissful, is the cause of the material mani-
vel, if a person happens to associate with a dev- festation. Because You are the same imper-
otee whose heart always hankers after Your lo- sonal Brahman, I offer my respectful obei-
tus feet, seeking always their fragrance, he is sances unto You (16).
never attached to the material body or, in a bod-
My Lord, O Supreme Lord, You are the su-
ily relationship, to offspring, friends, home,
preme personified form of all benediction.
wealth and wife, which are very, very dear to
Therefore, for one who abides in Your devo-
materialistic persons. Indeed, he does not care
tional service with no other desire, worshiping
for them (12).My dear Lord, O Supreme Un-
Your lotus feet is better than becoming king
born, I know that the different varieties of liv-
and lording it over a kingdom. That is the ben-
ing entities, such as animals, trees, birds, rep-
ediction of worshiping Your lotus feet. To ig-
tiles, demigods and human beings, are spread
norant devotees like me, You are the cause-
throughout the universe, which is caused by the
lessly merciful maintainer, just like a cow, who
total material energy, and I know that they are
takes care of the newly born calf by supplying
sometimes manifest and sometimes unmani-
milk and giving it protection from attack (17).
fest; but I have never experienced the supreme
form I behold as I see You now. Now all kinds The great sage Maitreya continued: My
of methods of theorizing have come to an end dear Vidura, when Dhruva Mahārāja, who had
(13). good intentions in his heart, finished his prayer,
the Supreme Lord, the Personality of Godhead,
My dear Lord, at the end of each millennium
who is very kind to His devotees and servants,
the Supreme Personality of Godhead
congratulated him, speaking as follows (18).
Garbhodakaśāyī Viṣṇu dissolves everything
manifested within the universe into His belly. The Personality of Godhead said: My dear
He lies down on the lap of Śeṣa Nāga, from His Dhruva, son of the King, you have executed pi-
navel sprouts a golden lotus flower on a stem, ous vows, and I also know the desire within
and on that lotus Lord Brahmā is created. I can your heart. Although your desire is very ambi-
understand that You are the same Supreme tious and very difficult to fulfill, I shall favor
you with its fulfillment. All good fortune unto
213
you (19). feet of the Lord, Dhruva Mahārāja was not very
pleased. Thus he returned to his home (27).
The Supreme Personality of Godhead con-
tinued: My dear Dhruva, I shall award you the Śrī Vidura inquired: My dear brāhmaṇa,
glowing planet known as the polestar, which the abode of the Lord is very difficult to attain.
will continue to exist even after the dissolution It can be attained only by pure devotional ser-
at the end of the millennium. No one has ever vice, which alone pleases the most affectionate,
ruled this planet, which is surrounded by all the merciful Lord. Dhruva Mahārāja achieved this
solar systems, planets and stars. All the lumi- position even in one life, and he was very wise
naries in the sky circumambulate this planet, and conscientious. Why, then, was he not very
just as bulls tread around a central pole for the pleased? (28)
purpose of crushing grains. Keeping the
Maitreya answered: Dhruva Mahārāja’s
polestar to their right, all the stars inhabited by
heart, which was pierced by the arrows of the
the great sages like Dharma, Agni, Kaśyapa
harsh words of his stepmother, was greatly ag-
and Śukra circumambulate this planet, which
grieved, and thus when he fixed upon his goal
continues to exist even after the dissolution of
of life he did not forget her miSBehavior. He
all others (20-21).After your father goes to the
did not demand actual liberation from this ma-
forest and awards you the rule of his kingdom,
terial world, but at the end of his devotional ser-
you will rule continuously the entire world for
vice, when the Supreme Personality of God-
thirty-six thousand years, and all your senses
head appeared before him, he was simply
will continue to be as strong as they are now.
ashamed of the material demands he had in his
You will never become old (22). The Lord con-
mind (29).
tinued: Sometime in the future your brother,
Uttama, will go hunting in the forest, and while Dhruva Mahārāja thought to himself: To
absorbed in hunting, he will be killed. Your endeavor to be situated in the shade of the lotus
stepmother, Suruci, being maddened upon the feet of the Lord is not an ordinary task, because
death of her son, will go to search him out in even the great brahmacārīs headed by Sanan-
the forest, but she will be devoured by a forest dana, who practiced aṣṭāṅga-yoga in trance, at-
fire (23).The Lord continued: I am the heart of tained the shelter of the Lord’s lotus feet only
all sacrifices. You will be able to perform many after many, many births. Within six months I
great sacrifices and also give great charities. In achieved the same result, yet due to my think-
this way you will be able to enjoy the blessings ing differently from the Lord, I fell down from
of material happiness in this life, and at the time my position (30).Alas, just look at me! I am so
of your death you will be able to remember Me unfortunate. I approached the lotus feet of the
(24).The Personality of Godhead continued: Supreme Personality of Godhead, who can im-
My dear Dhruva, after your material life in this mediately cut the chain of the repetition of birth
body, you will go to My planet, which is always and death, but still, out of my foolishness, I
offered obeisances by the residents of all other prayed for things which are perishable (31).
planetary systems. It is situated above the plan- Since all the demigods who are situated in the
ets of the seven ṛṣis, and having gone there you higher planetary system will have to come
will never have to come back again to this ma- down again, they are all envious of my being
terial world (25). elevated to Vaikuṇṭhaloka by devotional ser-
vice. These intolerant demigods have dissi-
The great sage Maitreya said: After being
pated my intelligence, and only for this reason
worshiped and honored by the boy [Dhruva
could I not accept the genuine benediction of
Mahārāja], and after offering him His abode,
the instructions of Sage Nārada (32). Dhruva
Lord Viṣṇu, on the back of Garuḍa, returned to
Mahārāja lamented: I was under the influence
His abode as Dhruva Mahārāja looked on
of the illusory energy; being ignorant of the ac-
(26).Despite having achieved the desired result
tual facts, I was sleeping on her lap. Under a
of his determination by worshiping the lotus
214
vision of duality, I saw my brother as my en- brāhmaṇas, all the elderly personalities of his
emy, and falsely I lamented within my heart, family, his officers, his ministers and his imme-
thinking, “They are my enemies” (33). It is very diate friends, he immediately left the city. As
difficult to satisfy the Supreme Personality of he proceeded in this parade, there were auspi-
Godhead, but in my case, although I have satis- cious sounds of conchshells, kettledrums,
fied the Supersoul of the whole universe, I have flutes, and the chanting of Vedic mantras to in-
prayed only for useless things. My activities dicate all good fortune (39-40).Both the queens
were exactly like treatment given to a person of King Uttānapāda, namely Sunīti and Suruci,
who is already dead. Just see how unfortunate I along with his other son, Uttama, appeared in
am, for in spite of meeting the Supreme Lord, the procession. The queens were seated on a
who can cut one’s link with birth and death, I palanquin (41).Upon seeing Dhruva Mahārāja
have prayed for the same conditions again approaching the neighboring small forest, King
(34).Because of my state of complete foolish- Uttānapāda with great haste got down from his
ness and paucity of pious activities, although chariot. He had been very anxious for a long
the Lord offered me His personal service, I time to see his son Dhruva, and therefore with
wanted material name, fame and prosperity. great love and affection he went forward to em-
My case is just like that of the poor man who, brace his long-lost boy. Breathing very heavily,
when he satisfied a great emperor who wanted the King embraced him with both arms. But
to give him anything he might ask, out of igno- Dhruva Mahārāja was not the same as before;
rance asked only a few broken grains of husked he was completely sanctified by spiritual ad-
rice (35). vancement due to having been touched by the
lotus feet of the Supreme Personality of God-
The great sage Maitreya continued: My
head (42-43). Reunion with Dhruva Mahārāja
dear Vidura, persons like you, who are pure
fulfilled King Uttānapāda’s long-cherished de-
devotees of the lotus feet of Mukunda [the Su-
sire, and for this reason he smelled Dhruva’s
preme Personality of Godhead, who can offer
head again and again and bathed him with tor-
liberation] and who are always attached to the
rents of very cold tears (44).
honey of His lotus feet, are always satisfied in
serving at the lotus feet of the Lord. In any con- Then Dhruva Mahārāja, the foremost of all
dition of life, such persons remain satisfied, and nobles, first of all offered his obeisances at the
thus they never ask the Lord for material pros- feet of his father and was honored by his father
perity (36). with various questions. He then bowed his head
at the feet of his two mothers (45).Suruci, the
When King Uttānapāda heard that his son
younger mother of Dhruva Mahārāja, seeing
Dhruva was coming back home, as if coming
that the innocent boy had fallen at her feet, im-
back to life after death, he could not put his
mediately picked him up, embracing him with
faith in this message, for he was doubtful of
her hands, and with tears of feeling she blessed
how it could happen. He considered himself the
him with the words “My dear boy, long may
most wretched, and therefore he thought that it
you live!” (46) Unto one who has transcenden-
was not possible for him to attain such good
tal qualities due to friendly behavior with the
fortune (37). Although he could not believe the
Supreme Personality of Godhead, all living en-
words of the messenger, he had full faith in the
tities offer honor, just as water automatically
word of the great sage Nārada. Thus he was
flows down by nature (47).The two brothers
greatly overwhelmed by the news, and he im-
Uttama and Dhruva Mahārāja also exchanged
mediately offered the messenger a highly valu-
their tears. They were overwhelmed by the ec-
able necklace in great satisfaction (38). Then
stasy of love and affection, and when they em-
King Uttānapāda, being very eager to see the
braced one another, the hair on their bodies
face of his lost son, mounted a chariot drawn by
stood up (48).Sunīti, the real mother of Dhruva
excellent horses and bedecked with golden fil-
Mahārāja, embraced the tender body of her son,
igree. Taking with him many learned
who was dearer to her than her own life, and
215
thus forgot all material grief, for she was very the gentle household ladies assembled to see
pleased (49).My dear Vidura, Sunīti was the him, and out of maternal affection they offered
mother of a great hero. Her tears, together with their blessings, showering him with white mus-
the milk flowing from her breasts, wet the tard seed, barley, curd, water, newly grown
whole body of Dhruva Mahārāja. This was a grass, fruits and flowers. In this way Dhruva
great, auspicious sign (50).The residents of the Mahārāja, while hearing the pleasing songs
palace praised the Queen: Dear Queen, your be- sung by the ladies, entered the palace of his fa-
loved son was lost a long time ago, and it is ther (58-59).
your great fortune that he now has come back.
Dhruva Mahārāja thereafter lived in his fa-
It appears, therefore, that your son will be able
ther’s palace, which had walls bedecked with
to protect you for a very long time and will put
highly valuable jewels. His affectionate father
an end to all your material pangs (51). Dear
took particular care of him, and he dwelled in
Queen, you must have worshiped the Supreme
that house just as the demigods live in their pal-
Personality of Godhead, who delivers His dev-
aces in the higher planetary systems (60).The
otees from the greatest danger. Persons who
bedding in the palace was as white as the foam
constantly meditate upon Him surpass the
of milk and was very soft. The bedsteads were
course of birth and death. This perfection is
made of ivory with embellishments of gold, and
very difficult to achieve (52).
the chairs, benches and other sitting places and
The sage Maitreya continued: My dear furniture were made of gold (61).The palace of
Vidura, when everyone was thus praising the King was surrounded by walls made of mar-
Dhruva Mahārāja, the King was very happy, ble with many engravings made of valuable
and he had Dhruva and his brother seated on the jewels like sapphires, which depicted beautiful
back of a she-elephant. Thus he returned to his women with shining jewel lamps in their hands
capital, where he was praised by all classes of (62).The King’s residence was surrounded by
men (53).The whole city was decorated with gardens wherein there were varieties of trees
columns of banana trees containing bunches of brought from the heavenly planets. In those
fruits and flowers, and betel-nut trees with trees there were pairs of sweetly singing birds
leaves and branches were seen here and there. and almost-mad bumblebees, which made a
There were also many gates set up which were very relishable buzzing sound(63).There were
structured to give the appearance of sharks emerald staircases which led to lakes full of
(54).At each and every gate there were burning variously colored lotus flowers and lilies, and
lamps and big waterpots decorated with differ- swans, kāraṇḍavas, cakravākas, cranes and
ently colored cloth, strings of pearls, flower similar other valuable birds were visible in
garlands and hanging mango leaves (55).In the those lakes (64).
capital city there were many palaces, city gates
The saintly King Uttānapāda, hearing of the
and surrounding walls, which were already
glorious deeds of Dhruva Mahārāja and person-
very, very beautiful, and on this occasion all of
ally seeing also how influential and great he
them were decorated with golden ornaments.
was, felt very satisfied, for Dhruva’s activities
The domes of the city palaces glittered, as did
were wonderful to the supreme degree (65).
the domes of the beautiful airplanes which hov-
When, after concentration, King Uttānapāda
ered over the city (56).All the quadrangles,
saw that Dhruva Mahārāja was suitably mature
lanes and streets in the city, and the raised sit-
to take charge of the kingdom and that his min-
ting places at the crossings, were thoroughly
isters were agreeable and the citizens were also
cleansed and sprinkled with sandalwood water;
very fond of him, he enthroned Dhruva as em-
and auspicious grains such as rice and barley,
peror of this planet (66).After considering his
and flowers, fruits and many other auspicious
advanced age and deliberating on the welfare of
presentations, were scattered all over the city
his spiritual self, King Uttānapāda detached
(57).Thus as Dhruva Mahārāja passed on the
himself from worldly affairs and entered the
road, from every place in the neighborhood all
216
forest (67). of Dhruva (9).Just like serpents, who cannot

tolerate being trampled upon by anyone’s feet,
SB 4.10: Dhruva Mahārāja’s Fight with
the Yakṣas, being intolerant of the wonderful
the Yakṣas
prowess of Dhruva Mahārāja, threw twice as
The great sage Maitreya said: My dear many arrows six from each of their soldiers
Vidura, thereafter Dhruva Mahārāja married and thus they very valiantly exhibited their
the daughter of Prajāpati Śiśumāra, whose prowess (10).The Yakṣa soldiers were 130,000
name was Bhrami, and two sons named Kalpa strong, all greatly angry and all desiring to de-
and Vatsara were born of her (1).The greatly feat the wonderful activities of Dhruva
powerful Dhruva Mahārāja had another wife, Mahārāja. With full strength they showered
named Ilā, who was the daughter of the demi- upon Mahārāja Dhruva, along with his chariot
god Vāyu. By her he begot a son named Utkala and charioteer, various types of feathered ar-
and a very beautiful daughter (2). Dhruva rows, parighas [iron bludgeons], nistriṁśas
Mahārāja’s younger brother Uttama, who was [swords], prāsaśūlas [tridents], paraśvadhas
still unmarried, once went on a hunting excur- [lances], śaktis [pikes], ṛṣṭis [spears] and
sion and was killed by a powerful Yakṣa in the bhuśuṇḍī weapons (11-12).Dhruva Mahārāja
Himālaya Mountains. Along with him, his was completely covered by an incessant shower
mother, Suruci, also followed the path of her of weapons, just as a mountain is covered by
son [she died] (3). incessant rainfall (13).All the Siddhas from the
higher planetary systems were observing the
When Dhruva Mahārāja heard of the killing
fight from the sky, and when they saw that
of his brother Uttama by the Yakṣas in the
Dhruva Mahārāja had been covered by the in-
Himālaya Mountains, being overwhelmed with
cessant arrows of the enemy, they roared tu-
lamentation and anger, he got on his chariot and
multuously, “The grandson of Manu, Dhruva,
went out for victory over the city of the Yakṣas,
is now lost!” They cried that Dhruva Mahārāja
Alakāpuri (4).Dhruva Mahārāja went to the
was just like the sun and that now he had set
northern direction of the Himālayan range. In a
within the ocean of the Yakṣas (14).The
valley he saw a city full of ghostly persons who
Yakṣas, being temporarily victorious, ex-
were followers of Lord Śiva (5). Maitreya con-
claimed that they had conquered Dhruva
tinued: My dear Vidura, as soon as Dhruva
Mahārāja. But in the meantime Dhruva’s char-
Mahārāja reached Alakāpurī, he immediately
iot suddenly appeared, just as the sun suddenly
blew his conchshell, and the sound reverber-
appears from within foggy mist (15).
ated throughout the entire sky and in every di-
rection. The wives of the Yakṣas became very Dhruva Mahārāja’s bow and arrows
much frightened. From their eyes it was appar- twanged and hissed, causing lamentation in the
ent that they were full of anxiety (6). hearts of his enemies. He began to shoot inces-
sant arrows, shattering all their different weap-
O hero Vidura, the greatly powerful heroes
ons, just as the blasting wind scatters the as-
of the Yakṣas, unable to tolerate the resounding
sembled clouds in the sky (16).The sharp ar-
vibration of the conchshell of Dhruva
rows released from the bow of Dhruva
Mahārāja, came forth from their city with
Mahārāja pierced the shields and bodies of the
weapons and attacked Dhruva (7).Dhruva
enemy, like the thunderbolts released by the
Mahārāja, who was a great charioteer and cer-
King of heaven, which dismantle the bodies of
tainly a great bowman also, immediately began
the mountains (17). The great sage Maitreya
to kill them by simultaneously discharging ar-
continued: My dear Vidura, the heads of those
rows three at a time (8).When the heroes of the
who were cut to pieces by the arrows of Dhruva
Yakṣas saw that all their heads were being thus
Mahārāja were decorated very beautifully with
threatened by Dhruva Mahārāja, they could
earrings and turbans. The legs of their bodies
very easily understand their awkward position,
were as beautiful as golden palm trees, their
and they concluded that they would certainly be
arms were decorated with golden bracelets and
defeated. But, as heroes, they lauded the action
217
armlets, and on their heads there were very val- ately assembled to offer him auspicious encour-
uable helmets bedecked with gold. All these or- agement (29).
naments lying on that battlefield were very at-
All the sages said: Dear Dhruva, O son of
tractive and could bewilder the mind of a hero
King Uttānapāda, may the Supreme Personality
(18-19).
of Godhead known as Śārṅgadhanvā, who re-
The remaining Yakṣas who somehow or lieves the distresses of His devotees, kill all
other were not killed had their limbs cut to your threatening enemies. The holy name of the
pieces by the arrows of the great warrior Lord is as powerful as the Lord Himself. There-
Dhruva Mahārāja. Thus they began to flee, just fore, simply by chanting and hearing the holy
as elephants flee when defeated by a lion name of the Lord, many men can be fully pro-
(20).Dhruva Mahārāja, the best of human be- tected from fierce death without difficulty.
ings, observed that in that great battlefield not Thus a devotee is saved (30).
one of the opposing soldiers was left standing
SB 4.11: Svāyambhuva Manu Advises
with proper weapons. He then desired to see the
Dhruva Mahārāja to Stop Fighting
city of Alakāpurī, but he thought to himself,
“No one knows the plans of the mystic Yakṣas” Śrī Maitreya said: My dear Vidura, when
(21). In the meantime, while Dhruva Mahārāja, Dhruva Mahārāja heard the encouraging words
doubtful of his mystic enemies, was talking of the great sages, he performed the ācamana
with his charioteer, they heard a tremendous by touching water and then took up his arrow
sound, as if the whole ocean were there, and made by Lord Nārāyaṇa and fixed it upon his
they found that from the sky a great dust storm bow (1).As soon as Dhruva Mahārāja joined the
was coming over them from all directions (22). nārāyaṇāstra arrow to his bow, the illusion cre-
ated by the Yakṣas was immediately van-
Within a moment the whole sky was over-
quished, just as all material pains and pleasures
cast with dense clouds, and severe thundering
are vanquished when one becomes fully cogni-
was heard. There was glittering electric light-
zant of the self (2).Even as Dhruva Mahārāja
ning and severe rainfall (23).My dear faultless
fixed the weapon made by Nārāyaṇa Ṛṣi onto
Vidura, in that rainfall there was blood, mucus,
his bow, arrows with golden shafts and feathers
pus, stool, urine and marrow falling heavily be-
like the wings of a swan flew out from it. They
fore Dhruva Mahārāja, and there were trunks of
entered the enemy soldiers with a great hissing
bodies falling from the sky (24).Next, a great
sound, just as peacocks enter a forest with tu-
mountain was visible in the sky, and from all
multuous crowing (3).Those sharp arrows dis-
directions hailstones fell, along with lances,
mayed the enemy soldiers, who became almost
clubs, swords, iron bludgeons and great pieces
unconscious, but various Yakṣas on the battle-
of stone (25). Dhruva Mahārāja also saw many
field, in a rage against Dhruva Mahārāja, some-
big serpents with angry eyes, vomiting forth
how or other collected their weapons and at-
fire and coming to devour him, along with
tacked. Just as serpents agitated by Garuḍa rush
groups of mad elephants, lions and tigers
towards Garuḍa with upraised hoods, all the
(26).Then, as if it were the time of the dissolu-
Yakṣa soldiers prepared to overcome Dhruva
tion of the whole world, the fierce sea with
Mahārāja with their upraised weapons (4).
foaming waves and great roaring sounds came
When Dhruva Mahārāja saw the Yakṣas com-
forward before him (27).The demon Yakṣas are
ing forward, he immediately took his arrows
by nature very heinous, and by their demoniac
and cut the enemies to pieces. Separating their
power of illusion they can create many strange
arms, legs, heads and bellies from their bodies,
phenomena to frighten one who is less intelli-
he delivered the Yakṣas to the planetary system
gent (28). When the great sages heard that
which is situated above the sun globe and
Dhruva Mahārāja was overpowered by the illu-
which is attainable only by first-class brah-
sory mystic tricks of the demons, they immedi-
macārīs, who have never discharged their se-
men (5).When Svāyambhuva Manu saw that
218
his grandson Dhruva Mahārāja was killing so Manu continued: My dear King Dhruva, it is
many of the Yakṣas who were not actually of- simply by the illusory material energy of the
fenders, out of his great compassion he ap- Supreme Personality of Godhead and by the in-
proached Dhruva with great sages to give him teraction of the three modes of material nature
good instruction (6). that creation, maintenance and annihilation
take place (16).My dear Dhruva, the Supreme
Lord Manu said: My dear son, please stop.
Personality of Godhead is uncontaminated by
It is not good to become unnecessarily angry it
the material modes of nature. He is the remote
is the path to hellish life. Now you are going
cause of the creation of this material cosmic
beyond the limit by killing Yakṣas who are ac-
manifestation. When He gives the impetus,
tually not offenders (7).My dear son, the killing
many other causes and effects are produced,
of the sinless Yakṣas which you have under-
and thus the whole universe moves, just as iron
taken is not at all approved by authorities, and
moves by the integrated force of a magnet
it does not befit our family, which is supposed
(17).The Supreme Personality of Godhead, by
to know the laws of religion and irreligion
His inconceivable supreme energy, time,
(8).My dear son, it has been proved that you are
causes the interaction of the three modes of ma-
very much affectionate towards your brother
terial nature, and thus varieties of energy be-
and are greatly aggrieved at his being killed by
come manifest. It appears that He is acting, but
the Yakṣas, but just consider: for one Yakṣa’s
He is not the actor. He is killing, but He is not
offense, you have killed many others, who are
the killer. Thus it is understood that only by His
innocent (9). One should not accept the body as
inconceivable power is everything happening
the self and thus, like the animals, kill the bod-
(18).My dear Dhruva, the Supreme Personality
ies of others. This is especially forbidden by
of Godhead is ever existing, but in the form of
saintly persons, who follow the path of devo-
time He is the killer of everything. He has no
tional service to the Supreme Personality of
beginning, although He is the beginning of eve-
Godhead (10).It is very difficult to achieve the
rything, nor is He ever exhaustible, although
spiritual abode of Hari, in the Vaikuṇṭha plan-
everything is exhausted in due course of time.
ets, but you are so fortunate that you are already
The living entities are created through the
destined to go to that abode by worshiping Him
agency of the father and killed through the
as the supreme abode of all living entities (11).
agency of death, but He is perpetually free of
Because you are a pure devotee of the Lord, the
birth and death (19).The Supreme Personality
Lord is always thinking of you, and you are also
of Godhead, in His feature of eternal time, is
recognized by all His confidential devotees.
present in the material world and is neutral to-
Your life is meant for exemplary behavior. I am
wards everyone. No one is His ally, and no one
therefore surprised why have you undertaken
is His enemy. Within the jurisdiction of the
such an abominable task? (12) The Lord is very
time element, everyone enjoys or suffers the re-
satisfied with His devotee when the devotee
sult of his own karma, or fruitive activities. As,
greets other people with tolerance, mercy,
when the wind blows, small particles of dust fly
friendship and equality (13). One who actually
in the air, so, according to one’s particular
satisfies the Supreme Personality of Godhead
karma, one suffers or enjoys material life
during one’s lifetime becomes liberated from
(20).The Supreme Personality of Godhead,
the gross and subtle material conditions. Thus
Viṣṇu, is all-powerful, and He awards the re-
being freed from all material modes of nature,
sults of one’s fruitive activities. Thus, although
he achieves unlimited spiritual bliss (14).The
one living entity’s duration of life is very small
creation of the material world begins with the
whereas that of another is very great, He is al-
five elements, and thus everything, including
ways in His transcendental position, and there
the body of a man or a woman, is created of
is no question of lessening or increasing His du-
these elements. By the sexual life of man and
ration of life (21).The differentiation among
woman, the number of men and women in this
material world is further increased (15).
219
varieties of life and their suffering and enjoy- material differentiation to be merely flickering
ment is explained by some to be the result of (29).Thus regaining your natural position and
karma. Others say it is due to nature, others due rendering service unto the Supreme Lord, who
to time, others due to fate, and still others say is the all-powerful reservoir of all pleasure and
that it is due to desire (22).The Absolute Truth, who lives in all living entities as the Supersoul,
Transcendence, is never subject to the under- you will very soon forget the illusory under-
standing of imperfect sensory endeavor, nor is standing of “I” and “my.” (30)
He subject to direct experience. He is the mas-
My dear King, just consider what I have said
ter of varieties of energies, like the full material
to you, which will act as medicinal treatment
energy, and no one can understand His plans or
upon disease. Control your anger, for anger is
actions; therefore it should be concluded that
the foremost enemy on the path of spiritual re-
although He is the original cause of all causes,
alization. I wish all good fortune for you. Please
no one can know Him by mental speculation
follow my instructions (31).A person who de-
(23).
sires liberation from this material world should
My dear son, those Yakṣas, who are de- not fall under the control of anger because
scendants of Kuvera, are not actually the killers when bewildered by anger one becomes a
of your brother; the birth and death of every liv- source of dread for all others (32).My dear
ing entity are caused by the Supreme, who is Dhruva, you thought that the Yakṣas killed
certainly the cause of all causes (24).The Su- your brother, and therefore you have killed
preme Personality of Godhead creates this ma- great numbers of them. But by this action you
terial world, maintains it, and annihilates it in have agitated the mind of Lord Śiva’s brother
due course of time, but because He is transcen- Kuvera, who is the treasurer of the demigods.
dental to such activities, He is never affected by Please note that your actions have been very
ego in such action or by the modes of material disrespectful to Kuvera and Lord Śiva (33).For
nature (25).The Supreme Personality of God- this reason, my son, you should immediately
head is the Supersoul of all living entities. He pacify Kuvera with gentle words and prayers,
is the controller and maintainer of everyone; and thus his wrath may not affect our family
through the agency of His external energy, He (34).
creates, maintains and annihilates everyone
Thus Svāyambhuva Manu, after giving in-
(26).My dear boy Dhruva, please surrender
struction to Dhruva Mahārāja, his grandson, re-
unto the Supreme Personality of Godhead, who
ceived respectful obeisances from him. Then
is the ultimate goal of the progress of the world.
Lord Manu and the great sages went back to
Everyone, including the demigods headed by
their respective homes (35).
Lord Brahmā, is working under His control,
just as a bull, prompted by a rope in its nose, is SB 4.12: Dhruva Mahārāja Goes Back to
controlled by its owner (27).My dear Dhruva, Godhead
at the age of only five years you were very
The great sage Maitreya said: My dear
grievously afflicted by the words of your
Vidura, Dhruva Mahārāja’s anger subsided,
mother’s co-wife, and you very boldly gave up
and he completely ceased killing Yakṣas. When
the protection of your mother and went to the
Kuvera, the most blessed master of the treas-
forest to engage in the yogic process for reali-
ury, learned this news, he appeared before
zation of the Supreme Personality of Godhead.
Dhruva. While being worshiped by Yakṣas,
As a result of this you have already achieved
Kinnaras and Cāraṇas, he spoke to Dhruva
the topmost position in all the three worlds
Mahārāja, who stood before him with folded
(28). Therefore, my dear Dhruva, please turn
hands(1).
your attention to the Supreme Person, who is
the infallible Brahman. Face the Supreme Per- The master of the treasury, Kuvera, said:
sonality of Godhead in your original position, O sinless son of a kṣatriya, I am very glad to
and thus, by self-realization, you will find this
220
know that under the instruction of your grand- Mahārāja the benediction he wanted. Thereaf-
father you have given up your enmity, although ter he disappeared from Dhruva’s presence, and
it is very difficult to avoid. I am very pleased Dhruva Mahārāja returned to his capital city
with you (2).Actually, you have not killed the (9).As long as he remained at home, Dhruva
Yakṣas, nor have they killed your brother, for Mahārāja performed many great ceremonial
the ultimate cause of generation and annihila- sacrifices in order to please the enjoyer of all
tion is the eternal time feature of the Supreme sacrifices, the Supreme Personality of God-
Lord (3).Misidentification of oneself and oth- head. Prescribed ceremonial sacrifices are es-
ers as “I” and “you” on the basis of the bodily pecially meant to please Lord Viṣṇu, who is the
concept of life is a product of ignorance. This objective of all such sacrifices and who awards
bodily concept is the cause of repeated birth the resultant benedictions (10).Dhruva
and death, and it makes us go on continuously Mahārāja rendered devotional service unto the
in material existence (4).My dear Dhruva, Supreme, the reservoir of everything, with un-
come forward. May the Lord always grace you relenting force. While carrying out his devo-
with good fortune. The Supreme Personality of tional service to the Lord, he could see that eve-
Godhead, who is beyond our sensory percep- rything is situated in Him only and that He is
tion, is the Supersoul of all living entities, and situated in all living entities. The Lord is called
thus all entities are one, without distinction. Acyuta because He never fails in His prime
Therefore begin rendering service unto the duty, to give protection to His devotees
transcendental form of the Lord, who is the ul- (11).Dhruva Mahārāja was endowed with all
timate shelter of all living entities (5).Engage godly qualities; he was very respectful to the
yourself fully, therefore, in the devotional ser- devotees of the Supreme Lord and very kind to
vice of the Lord, for only He can deliver us the poor and innocent, and he protected reli-
from this entanglement of materialistic exist- gious principles. With all these qualifications,
ence. Although the Lord is attached to His mahe was considered to be the direct father of all
terial potency, He is aloof from her activities. the citizens (12).Dhruva Mahārāja ruled over
Everything in this material world is happening this planet for thirty-six thousand years; he di-
by the inconceivable potency of the Supreme minished the reactions of pious activities by en-
Personality of Godhead (6).My dear Dhruva joyment, and by practicing austerities he dimin-
Mahārāja, son of Mahārāja Uttānapāda, we ished inauspicious reactions (13).The self-con-
have heard that you are constantly engaged in trolled great soul Dhruva Mahārāja thus passed
transcendental loving service to the Supreme many, many years favorably executing three
Personality of Godhead, who is known for His kinds of worldly activities, namely religiosity,
lotus navel. You are therefore worthy to take all economic development and satisfaction of all
benedictions from us. Please, therefore, ask material desires. Thereafter he handed over the
without hesitation whatever benediction you charge of the royal throne to his son (14).Śrīla
want from me (7). Dhruva Mahārāja realized that this cosmic
manifestation bewilders living entities like a
dream or phantasmagoria because it is a crea-
dear Vidura, when thus asked to accept a bene-
tion of the illusory, external energy of the Su-
diction from Kuvera the Yakṣarāja [King of the
preme Lord (15).Thus Dhruva Mahārāja, at the
Yakṣas], Dhruva Mahārāja, that most elevated
end, left his kingdom, which extended all over
pure devotee, who was an intelligent and
the earth and was bounded by the great oceans.
thoughtful king, begged that he might have un-
He considered his body, his wives, his children,
flinching faith in and remembrance of the Su-
his friends, his army, his rich treasury, his very
preme Personality of Godhead, for thus a per-
comfortable palaces and his many enjoyable
son can cross over the ocean of nescience very
pleasure-grounds to be creations of the illusory
easily, although it is very difficult for others to
energy. Thus in due course of time he retired to
cross (8).The son of Iḍaviḍā, Lord Kuvera, was
very pleased, and happily he gave Dhruva
221
the forest in the Himālayas known as Bada- associates of Lord Viṣṇu, said: Dear King, let
rikāśrama (16). there be all good fortune unto you. Please atten-
tively hear what we shall say. When you were
In Badarikāśrama Dhruva Mahārāja’s
only five years old, you underwent severe aus-
senses became completely purified because he
terities, and you thereby greatly satisfied the
bathed regularly in the crystal-clear, purified
Supreme Personality of Godhead (23).We are
water. He fixed his sitting position and by yogic
representatives of the Supreme Personality of
practice controlled the breathing process and
Godhead, the creator of the whole universe,
the air of life; in this way his senses were com-
who carries in His hand the bow named Śārṅga.
pletely withdrawn. Then he concentrated his
We have been specifically deputed to take you
mind on the arcā-vigraha form of the Lord,
to the spiritual world (24).To achieve
which is the exact replica of the Lord and, thus
Viṣṇuloka is very difficult, but by your auster-
meditating upon Him, entered into complete
ity you have conquered. Even the great ṛṣis and
trance (17). Because of his transcendental
demigods cannot achieve this position. Simply
bliss, incessant tears flowed from his eyes, his
to see the supreme abode [the Viṣṇu planet], the
heart melted, and there was shivering and
sun and moon and all the other planets, stars,
standing of the hairs all over his body. Thus
lunar mansions and solar systems are circum-
transformed, in a trance of devotional service,
ambulating it. Now please come; you are wel-
Dhruva Mahārāja completely forgot his bodily
come to go there (25). Dear King Dhruva, nei-
existence, and thus he immediately became lib-
ther your forefathers nor anyone else before
erated from material bondage (18).
you ever achieved such a transcendental planet.
As soon as the symptoms of his liberation The planet known as Viṣṇuloka, where Lord
were manifest, he saw a very beautiful airplane Viṣṇu personally resides, is the highest of all. It
coming down from the sky, as if the brilliant is worshipable by the inhabitants of all other
full moon were coming down, illuminating all planets within the universe. Please come with
the ten directions (19).Dhruva Mahārāja saw us and live there eternally (26).O immortal one,
two very beautiful associates of Lord Viṣṇu in this unique airplane has been sent by the Su-
the plane. They had four hands and a blackish preme Personality of Godhead, who is wor-
bodily luster, they were very youthful, and their shiped by selected prayers and who is the chief
eyes were just like reddish lotus flowers. They of all living entities. You are quite worthy to
held clubs in their hands, and they were dressed board such a plane (27).
in very attractive garments with helmets and
The great sage Maitreya continued:
were decorated with necklaces, bracelets and
Mahārāja Dhruva was very dear to the Supreme
earrings (20). Dhruva Mahārāja, seeing that
Personality of Godhead. When he heard the
these uncommon personalities were direct serv-
sweet speeches of the Lord’s chief associates in
ants of the Supreme Personality of Godhead,
the Vaikuṇṭha planet, he immediately took his
immediately stood up. But, being puzzled, in
sacred bath, dressed himself with suitable orna-
hastiness he forgot how to receive them in the
ments, and performed his daily spiritual duties.
proper way. Therefore he simply offered obei-
Thereafter he offered his respectful obeisances
sances with folded hands and chanted and glo-
to the great sages present there and accepted
rified the holy names of the Lord (21). Dhruva
their blessings (28). Before getting aboard,
Mahārāja was always absorbed in thinking of
Dhruva Mahārāja worshiped the airplane, cir-
the lotus feet of Lord Kṛṣṇa. His heart was full
cumambulated it, and also offered obeisances
with Kṛṣṇa. When the two confidential servants
to the associates of Viṣṇu. In the meantime he
of the Supreme Lord, who were named Nanda
became as brilliant and illuminating as molten
and Sunanda, approached him, smiling happily,
gold. He was thus completely prepared to board
Dhruva stood with folded hands, bowing hum-
the transcendental plane (29). When Dhruva
bly. They then addressed him as follows (22).
Mahārāja was attempting to get on the tran-
Nanda and Sunanda, the two confidential
222
scendental plane, he saw death personified ap- Kuru, as a herd of bulls circumambulates a cen-
proach him. Not caring for death, however, he tral pole on their right side, all the luminaries
took advantage of the opportunity to put his feet within the universal sky unceasingly circum-
on the head of death, and thus he got up on the ambulate the abode of Dhruva Mahārāja with
airplane, which was as big as a house (30). great force and speed (39).After observing the
glories of Dhruva Mahārāja, the great sage
At that time drums and kettledrums re-
Nārada, playing his vīṇā, went to the sacrificial
sounded from the sky, the chief Gandharvas be-
arena of the Pracetās and very happily chanted
gan to sing, and other demigods showered
the following three verses (40).
flowers like torrents of rain upon Dhruva
Mahārāja (31). The great sage Nārada said: Simply by the
influence of his spiritual advancement and
Dhruva was seated in the transcendental air-
powerful austerity, Dhruva Mahārāja, the son
plane, which was just about to start, when he
of Sunīti, who was devoted to her husband, ac-
remembered his poor mother, Sunīti. He
quired an exalted position not possible to attain
thought to himself, “How shall I go alone to the
even for the so-called Vedāntists or strict fol-
Vaikuṇṭha planet and leave behind my poor
lowers of the Vedic principles, not to speak of
mother?” (32) The great associates of
ordinary human beings (41).The great sage
Vaikuṇṭhaloka, Nanda and Sunanda, could un-
Nārada continued: Just see how Dhruva
derstand the mind of Dhruva Mahārāja, and
Mahārāja, aggrieved at the harsh words of his
thus they showed him that his mother, Sunīti,
stepmother, went to the forest at the age of only
was going forward in another plane(33).While
five years and under my direction underwent
Dhruva Mahārāja was passing through space,
austerity. Although the Supreme Personality of
he gradually saw all the planets of the solar sys-
Godhead is unconquerable, Dhruva Mahārāja
tem, and on the path he saw all the demigods in
defeated Him with the specific qualifications
their airplanes showering flowers upon him
possessed by the Lord’s devotees (42). Dhruva
like rain (34). Dhruva Mahārāja thus surpassed
Mahārāja attained an exalted position at the age
the seven planetary systems of the great sages
of only five or six years, after undergoing aus-
who are known as saptarṣi. Beyond that region,
terity for six months. Alas, a great kṣatriya can-
he achieved the transcendental situation of per-
not achieve such a position even after undergo-
manent life in the planet where Lord Viṣṇu
ing austerities for many, many years (43).
lives (35).The self-effulgent Vaikuṇṭha planets,
by whose illumination alone all the illuminat- The great sage Maitreya continued: My
ing planets within this material world give off dear Vidura, whatever you have asked from me
reflected light, cannot be reached by those who about the great reputation and character of
are not merciful to other living entities. Only Dhruva Mahārāja I have explained to you in all
persons who constantly engage in welfare ac- detail. Great saintly persons and devotees very
tivities for other living entities can reach the much like to hear about Dhruva Mahārāja
Vaikuṇṭha planets (36).Persons who are peace- (44).By hearing the narration of Dhruva
ful, equipoised, cleansed and purified, and who Mahārāja one can fulfill desires for wealth, rep-
know the art of pleasing all other living entities, utation and increased duration of life. It is so
keep friendship only with devotees of the Lord; auspicious that one can even go to a heavenly
they alone can very easily achieve the perfec- planet or attain Dhruvaloka, which was
tion of going back home, back to Godhead (37). achieved by Dhruva Mahārāja, just by hearing
about him. The demigods also become pleased
In this way, the fully Kṛṣṇa conscious
because this narration is so glorious, and it is so
Dhruva Mahārāja, the exalted son of Mahārāja
powerful that it can counteract all the results of
Uttānapāda, attained the summit of the three
one’s sinful actions (45).Anyone who hears the
statuses of planetary systems (38). Saint Mait-
narration of Dhruva Mahārāja, and who repeat-
reya continued: My dear Vidura, descendant of
edly tries with faith and devotion to understand
223
his pure character, attains the pure devotional the ṛṣis, headed by Śaunaka, said: After hearing
platform and executes pure devotional service. Maitreya Ṛṣi describe Dhruva Mahārāja’s as-
By such activities one can diminish the three- cent to Lord Viṣṇu’s abode, Vidura became
fold miserable conditions of material life very much enlightened in devotional emotion,
(46).Anyone who hears this narration of and he inquired from Maitreya as follows (1).
Dhruva Mahārāja acquires exalted qualities
Vidura inquired from Maitreya: O greatly
like him. For anyone who desires greatness,
advanced devotee, who were the Pracetās? To
prowess or influence, here is the process by
which family did they belong? Whose sons
which to acquire them, and for thoughtful men
were they, and where did they perform the great
who want adoration, here is the proper means
sacrifices? (2) Vidura continued: I know that
(47).The great sage Maitreya recommended:
the great sage Nārada is the greatest of all dev-
One should chant of the character and activities
otees. He has compiled the pāñcarātrika proce-
of Dhruva Mahārāja both in the morning and in
dure of devotional service and has directly met
the evening, with great attention and care, in a
the Supreme Personality of Godhead (3).While
society of brāhmaṇas or other twice-born per-
all the Pracetās were executing religious rituals
sons (48).Persons who have completely taken
and sacrificial ceremonies and thus worshiping
shelter of the lotus feet of the Lord should recite
the Supreme Personality of Godhead for His
this narration of Dhruva Mahārāja without tak-
satisfaction, the great sage Nārada described
ing remuneration. Specifically, recitation is
the transcendental qualities of Dhruva
recommended on the full-moon or dark-moon
Mahārāja (4).My dear brāhmaṇa, how did
day, on the day after Ekādaśī, on the appear-
Nārada Muni glorify the Supreme Personality
ance of the Śravaṇa star, at the end of a partic-
of Godhead, and what pastimes were described
ular tithi, or the occasion of Vyatīpāta, at the
in that meeting? I am very eager to hear of
end of the month, or on Sunday. Such recitation
them. Kindly explain fully about that glorifica-
should of course be performed before a favora-
tion of the Lord (5).
ble audience. When recitation is performed this
way, without professional motive, the reciter The great sage Maitreya replied: My dear
and audience become perfect (49-50).The nar- Vidura, when Mahārāja Dhruva departed for
ration of Dhruva Mahārāja is sublime the forest, his son, Utkala, did not desire to ac-
knowledge for the attainment of immortality. cept the opulent throne of his father, which was
Persons unaware of the Absolute Truth can be meant for the ruler of all the lands of this planet
led to the path of truth. Those who out of tran- (6).From his very birth, Utkala was fully satis-
scendental kindness take on the responsibility fied and unattached to the world. He was equi-
of becoming master-protectors of the poor liv- poised, for he could see everything resting in
ing entities automatically gain the interest and the Supersoul and the Supersoul present in eve-
blessings of the demigods (51).The transcen- ryone’s heart (7).By expansion of his
dental activities of Dhruva Mahārāja are well knowledge of the Supreme Brahman, he had al-
known all over the world, and they are very ready attained liberation from the bondage of
pure. In childhood Dhruva Mahārāja rejected the body. This liberation is known as nirvāṇa.
all kinds of toys and playthings, left the protec- He was situated in transcendental bliss, and he
tion of his mother and seriously took shelter of continued always in that blissful existence,
the Supreme Personality of Godhead, Viṣṇu. which expanded more and more. This was pos-
My dear Vidura, I therefore conclude this nar- sible for him by continual practice of bhakti-
ration, for I have described to you all its details yoga, which is compared to fire because it
(52). burns away all dirty, material things. He was
always situated in his constitutional position of
SB 4.13: Description of the Descendants
self-realization, and he could not see anything
of Dhruva Mahārāja
else but the Supreme Lord and himself engaged
Sūta Gosvāmī, continuing to speak to all in discharging devotional service (8-9).Utkala
224
appeared to the less intelligent persons on the My dear brāhmaṇa, King Aṅga was very gen-
road to be foolish, blind, dumb, deaf and mad, tle. He had high character and was a saintly per-
although actually he was not so. He remained sonality and lover of brahminical culture. How
like fire covered with ashes, without blazing is it that such a great soul got a bad son like
flames (10).For this reason the ministers and all Vena, because of whom he became indifferent
the elderly members of the family thought Ut- to his kingdom and left it? (21) Vidura also in-
kala to be without intelligence and, in fact, quired: How is it that the great sages, who were
mad. Thus his younger brother, named Vatsara, completely conversant with religious princi-
the son of Bhrami, was elevated to the royal ples, desired to curse King Vena, who himself
throne, and he became king of the world (11). carried the rod of punishment, and thus
awarded him the greatest punishment [brahma-
King Vatsara had a very dear wife whose
śāpa]? (22)It is the duty of all citizens in a state
name was Svarvīthi, and she gave birth to six
never to insult the king, even though he some-
sons, named Puṣpārṇa, Tigmaketu, Iṣa, Ūrja,
times appears to have done something very sin-
Vasu and Jaya (12).Puṣpārṇa had two wives,
ful. Because of his prowess, the king is always
named Prabhā and Doṣā. Prabhā had three sons,
more influential than all other ruling chiefs
named Prātar, Madhyandinam and Sāyam
(23).Vidura requested Maitreya: My dear
(13).Doṣā had three sons Pradoṣa, Niśitha and
brāhmaṇa, you are well conversant with all sub-
Vyuṣṭa. Vyuṣṭa’s wife was named Puṣkariṇī,
jects, both past and future. Therefore I wish to
and she gave birth to a very powerful son
hear from you all the activities of King Vena. I
named Sarvatejā (14).Sarvatejā’s wife, Ākūti,
am your faithful devotee, so please explain this
gave birth to a son named Cākṣuṣa, who be-
(24).
came the sixth Manu at the end of the Manu
millennium. Naḍvalā, the wife of Cākṣuṣa Śrī Maitreya replied: My dear Vidura,
Manu, gave birth to the following faultless once the great King Aṅga arranged to perform
sons: Puru, Kutsa, Trita, Dyumna, Satyavān, the great sacrifice known as aśvamedha. All the
Ṛta, Vrata, Agniṣṭoma, Atīrātra, Pradyumna, expert brāhmaṇas present knew how to invite
Śibi and Ulmuka (15-16).Of the twelve sons, the demigods, but in spite of their efforts, no
Ulmuka begot six sons in his wife Puṣkariṇī. demigods participated or appeared in that sac-
They were all very good sons, and their names rifice (25).The priests engaged in the sacrifice
were Aṅga, Sumanā, Khyāti, Kratu, Aṅgirā and then informed King Aṅga: O King, we are
Gaya (17).The wife of Aṅga, Sunīthā, gave properly offering the clarified butter in the sac-
birth to a son named Vena, who was very rifice, but despite all our efforts the demigods
crooked. The saintly King Aṅga was very dis- do not accept it (26). O King, we know that the
appointed with Vena’s bad character, and he paraphernalia to perform the sacrifice is well
left home and kingdom and went out to the for- collected by you with great faith and care and
est (18).My dear Vidura, when great sages is not polluted. Our chanting of the Vedic
curse, their words are as invincible as a thun- hymns is also not deficient in any way, for all
derbolt. Thus when they cursed King Vena out the brāhmaṇas and priests present here are ex-
of anger, he died. After his death, since there pert and are executing the performances
was no king, all the rogues and thieves flour- properly (27).Dear King, we do not find any
ished, the kingdom became unregulated, and all reason that the demigods should feel insulted or
the citizens suffered greatly. On seeing this, the neglected in any way, but still the demigods
great sages took the right hand of Vena as a who are witnesses for the sacrifice do not ac-
churning rod, and as a result of their churning, cept their shares. We do not know why this is
Lord Viṣṇu in His partial representation made so (28).
His advent as King Pṛthu, the original emperor
Maitreya explained that King Aṅga, after
of the world (19-20).
hearing the statements of the priests, was
Vidura inquired from the sage Maitreya:
225
greatly aggrieved. At that time he took permis- boy used to go to the forest and unnecessarily
sion from the priests to break his silence and kill innocent deer, and as soon as he came all
inquired from all the priests who were present the people would cry, “Here comes cruel Vena!
in the sacrificial arena (29).King Aṅga ad- Here comes cruel Vena!” (40)The boy was so
dressed the priestly order: My dear priests, cruel that while playing with young boys of his
kindly tell me what offense I have committed. age he would kill them very mercilessly, as if
Although invited, the demigods are neither tak- they were animals meant for slaughter (41).Af-
ing part in the sacrifice nor accepting their ter seeing the cruel and merciless behavior of
shares (30). his son, Vena, King Aṅga punished him in dif-
ferent ways to reform him, but was unable to
The head priests said: O King, in this life
bring him to the path of gentleness. He thus be-
we do not find any sinful activity, even within
came greatly aggrieved (42).The King thought
your mind, so you are not in the least offensive.
to himself: Persons who have no son are cer-
But we can see that in your previous life you
tainly fortunate. They must have worshiped the
performed sinful activities due to which, in
Lord in their previous lives so that they would
spite of your having all qualifications, you have
not have to suffer the unbearable unhappiness
no son (31).O King, we wish all good fortune
caused by a bad son (43).A sinful son causes a
for you. You have no son, but if you pray at
person’s reputation to vanish. His irreligious
once to the Supreme Lord and ask for a son, and
activities at home cause irreligion and quarrel
if you execute the sacrifice for that purpose, the
among everyone, and this creates only endless
enjoyer of the sacrifice, the Supreme Personal-
anxiety (44). Who, if he is considerate and in-
ity of Godhead, will fulfill your desire
telligent, would desire such a worthless son?
(32).When Hari, the supreme enjoyer of all sac-
Such a son is nothing but a bond of illusion for
rifices, is invited to fulfill your desire for a son,
the living entity, and he makes one’s home mis-
all the demigods will come with Him and take
erable (45).Then the King thought: A bad son
their shares in the sacrifice (33).The performer
is better than a good son because a good son
of the sacrifices [under karma-kāṇḍa activities]
creates an attachment for home, whereas a bad
achieves the fulfillment of the desire for which
son does not. A bad son creates a hellish home
he worships the Lord (34).
from which an intelligent man naturally be-
Thus for the sake of a son for King Aṅga, comes very easily detached (46).
they decided to offer oblations to Lord Viṣṇu,
Thinking like that, King Aṅga could not
who is situated in the hearts of all living entities
sleep at night. He became completely indiffer-
(35).As soon as the oblation was offered in the
ent to household life. Once, therefore, in the
fire, a person appeared from the fire altar wear-
dead of night, he got up from bed and left
ing a golden garland and a white dress. He was
Vena’s mother [his wife], who was sleeping
carrying a golden pot filled with rice boiled in
deeply. He gave up all attraction for his greatly
milk (36).The King was very liberal, and after
opulent kingdom, and, unseen by anyone, he
taking permission from the priests, he took the
very silently gave up his home and opulence
preparation in his joined palms, and after smell-
and proceeded towards the forest (47).When it
ing it he offered a portion to his wife (37).Alt-
was understood that the King had indifferently
hough the Queen had no son, after eating that
left home, all the citizens, priests, ministers,
food, which had the power to produce a male
friends, and people in general were greatly ag-
child, she became pregnant by her husband, and
grieved. They began to search for him all over
in due course of time she gave birth to a son
the world, just as a less experienced mystic
(38).That boy was born partially in the dynasty
searches out the Supersoul within himself
of irreligion. His grandfather was death person-
(48).When the citizens could not find any trace
ified, and the boy grew up as his follower; he
of the King after searching for him everywhere,
became a greatly irreligious person (39).
they were very disappointed, and they returned
After fixing his bow and arrow, the cruel
226
to the city, where all the great sages of the coun- were the performers of the sacrifices (7).When
try assembled because of the King’s absence. the great sages consulted one another, they saw
With tears in their eyes the citizens offered re- that the people were in a dangerous position
spectful obeisances and informed the sages in from both directions. When a fire blazes on
full detail that they were unable to find the King both ends of a log, the ants in the middle are in
anywhere (49). a very dangerous situation. Similarly, at that
time the people in general were in a dangerous
SB 4.14: The Story of King Vena
position due to an irresponsible king on one
The great sage Maitreya continued: O side and thieves and rogues on the other (8).
great hero Vidura, the great sages, headed by Thinking to save the state from irregularity, the
Bhṛgu, were always thinking of the welfare of sages began to consider that it was due to a po-
the people in general. When they saw that in the litical crisis that they made Vena king although
absence of King Aṅga there was no one to pro- he was not qualified. But alas, now the people
tect the interests of the people, they understood were being disturbed by the king himself. Un-
that without a ruler the people would become der such circumstances, how could the people
independent and nonregulated (1).The great be happy? (9)The sages began to think within
sages then called for the Queen Mother, themselves: Because he was born from the
Sunīthā, and with her permission they installed womb of Sunīthā, King Vena is by nature very
Vena on the throne as master of the world. All mischievous. Supporting this mischievous king
the ministers, however, disagreed with this (2). is exactly like maintaining a snake with milk.
It was already known that Vena was very se- Now he has become a source of all difficulties
vere and cruel; therefore, as soon as all the (10).We appointed this Vena king of the state
thieves and rogues in the state heard of his as- in order to give protection to the citizens, but
cendance to the royal throne, they became very now he has become the enemy of the citizens.
much afraid of him. Indeed, they hid them- Despite all these discrepancies, we should at
selves here and there as rats hide themselves once try to pacify him. By doing so, we may not
from snakes (3).When the King ascended to the be touched by the sinful results caused by him
throne, he became all-powerful with eight (11).The saintly sages continued thinking: Of
kinds of opulences. Consequently he became course, we were completely aware of his mis-
too proud. By virtue of his false prestige, he chievous nature, yet we nevertheless enthroned
considered himself to be greater than anyone. Vena. If we cannot persuade King Vena to ac-
Thus he began to insult great personalities (4). cept our advice, he will be condemned by the
When he became overly blind due to his opu- public, and we will join them. Thus by our
lences, King Vena mounted a chariot and, like prowess we shall burn him to ashes (12).The
an uncontrolled elephant, began to travel great sages, having thus decided, approached
through the kingdom, causing the sky and earth King Vena. Concealing their real anger, they
to tremble wherever he went (5).All the twice- pacified him with sweet words and then spoke
born [brāhmaṇas] were forbidden hencefor- as follows (13).
ward to perform any sacrifice, and they were
The great sages said: Dear King, we have
also forbidden to give charity or offer clarified
come to give you good advice. Kindly hear us
butter. Thus King Vena sounded kettledrums
with great attention. By doing so, your duration
throughout the countryside. In other words, he
of life and your opulence, strength and reputa-
stopped all kinds of religious rituals (6).
tion will increase (14).Those who live accord-
Therefore all the great sages assembled to- ing to religious principles and who follow them
gether and, after observing cruel Vena’s atroc- by words, mind, body and intelligence are ele-
ities, concluded that a great danger and catas- vated to the heavenly kingdom, which is devoid
trophe was approaching the people of the of all miseries. Being thus rid of the material
world. Thus out of compassion they began to influence, they achieve unlimited happiness in
talk amongst themselves, for they themselves life (15). The sages continued: O great hero, for
227
this reason you should not be the cause of spoil- maintaining something which is not religious
ing the spiritual life of the general populace. If and are accepting it as religious. Indeed, I think
their spiritual life is spoiled because of your ac- you are giving up your real husband, who main-
tivities, you will certainly fall down from your tains you, and are searching after some para-
opulent and royal position (16).The saintly per- mour to worship (23).Those who, out of gross
sons continued: When the king protects the cit- ignorance, do not worship the king, who is ac-
izens from the disturbances of mischievous tually the Supreme Personality of Godhead, ex-
ministers as well as from thieves and rogues, he perience happiness neither in this world nor in
can, by virtue of such pious activities, accept the world after death (24).You are so much de-
taxes given by his subjects. Thus a pious king voted to the demigods, but who are they? In-
can certainly enjoy himself in this world as well deed, your affection for these demigods is ex-
as in the life after death (17). The king is sup- actly like the affection of an unchaste woman
posed to be pious in whose state and cities the who neglects her married life and gives all at-
general populace strictly observes the system of tention to her paramour (25).Lord Viṣṇu; Lord
eight social orders of varṇa and āśrama, and Brahmā; Lord Śiva; Lord Indra; Vāyu, the mas-
where all citizens engage in worshiping the Su- ter of air; Yama, the superintendent of death;
preme Personality of Godhead by their particu- the sun-god; the director of rainfall; Kuvera, the
lar occupations (18).O noble one, if the king treasurer; the moon-god; the predominating de-
sees that the Supreme Personality of Godhead, ity of the earth; Agni, the fire-god; Varuṇa, the
the original cause of the cosmic manifestation lord of waters; and all others who are great and
and the Supersoul within everyone, is wor- competent to bestow benedictions or to curse
shiped, the Lord will be satisfied (19).The Su- all abide in the body of the king. For this reason
preme Personality of Godhead is worshiped by the king is known as the reservoir of all demi-
the great demigods who are controllers of uni- gods, who are simply parts and parcels of the
versal affairs. When He is satisfied, nothing is king’s body (26-27).King Vena continued: For
impossible to achieve. For this reason all the this reason, O brāhmaṇas, you should abandon
demigods, presiding deities of different planets, your envy of me, and by your ritualistic activi-
as well as the inhabitants of their planets, take ties you should worship me and offer me all
great pleasure in offering all kinds of parapher- paraphernalia. If you are intelligent, you should
nalia for His worship (20). Dear King, the Su- know that there is no personality superior to me
preme Personality of Godhead, along with the who can accept the first oblations of all sacri-
predominating deities, is the enjoyer of the re- fices (28).
sults of all sacrifices in all planets. The Su-
The great sage Maitreya continued: Thus
preme Lord is the sum total of the three Vedas,
the King, who became unintelligent due to his
the owner of everything, and the ultimate goal
sinful life and deviation from the right path, be-
of all austerity. Therefore your countrymen
came actually bereft of all good fortune. He
should engage in performing various sacrifices
could not accept the requests of the great sages,
for your elevation. Indeed, you should always
which the sages put before him with great re-
direct them towards the offering of sacrifices
spect, and therefore he was condemned
(21).When all the brāhmaṇas engage in per-
(29).My dear Vidura, all good fortune unto you.
forming sacrifices in your kingdom, all the
The foolish King, who thought himself very
demigods, who are plenary expansions of the
learned, thus insulted the great sages, and the
Lord, will be very much satisfied by their activ-
sages, being brokenhearted by the King’s
ities and will give you your desired result.
words, became very angry at him (30)All the
Therefore, O hero, do not stop the sacrificial
great saintly sages immediately cried: Kill him!
performances. If you stop them, you will disre-
Kill him! He is the most dreadful, sinful person.
spect the demigods (22).
If he lives, he will certainly turn the whole
King Vena replied: You are not at all expe- world into ashes in no time (31).The saintly
rienced. It is very much regrettable that you are sages continued: This impious, impudent man
228
does not deserve to sit on the throne at all. He part to do so. Thus they did not attempt to stop
is so shameless that he even dared insult the Su- the disturbance (39-40).The great sages began
preme Personality of Godhead, Lord Viṣṇu to think that although a brāhmaṇa is peaceful
(32).But for King Vena, who is simply inauspi- and impartial because he is equal to everyone,
cious, who would blaspheme the Supreme Per- it is still not his duty to neglect poor humans.
sonality of Godhead, by whose mercy one is By such neglect, a brāhmaṇa’s spiritual power
awarded all kinds of fortune and opulence? (33) diminishes, just as water kept in a cracked pot
leaks out (41).The sages decided that the de-
The great sages, thus manifesting their cov-
scendants of the family of the saintly King
ert anger, immediately decided to kill the King.
Aṅga should not be stopped, for in this family
King Vena was already as good as dead due to
the semen was very powerful and the children
his blasphemy against the Supreme Personality
were prone to become devotees of the Lord
of Godhead. Thus without using any weapons,
(42).After making a decision, the saintly per-
the sages killed King Vena simply by high-
sons and sages churned the thighs of the dead
sounding words (34).After all the sages re-
body of King Vena with great force and accord-
turned to their respective hermitages, the
ing to a specific method. As a result of this
mother of King Vena, Sunīthā, became very
churning, a dwarflike person was born from
much aggrieved because of her son’s death. She
King Vena’s body (43). This person born from
decided to preserve the dead body of her son by
King Vena’s thighs was named Bāhuka, and his
the application of certain ingredients and by
complexion was as black as a crow’s. All the
chanting mantras [mantra-yogena] (35).
limbs of his body were very short, his arms and
Once upon a time, the same saintly persons, legs were short, and his jaws were large. His
after taking their bath in the river Sarasvatī, be- nose was flat, his eyes were reddish, and his
gan to perform their daily duties by offering ob- hair copper-colored (44).He was very submis-
lations into the sacrificial fires. After this, sit- sive and meek, and immediately after his birth
ting on the bank of the river, they began to talk he bowed down and inquired, “Sirs, what shall
about the transcendental person and His pas- I do?” The great sages replied, “Please sit down
times (36). In those days there were various dis- [niṣīda].” Thus Niṣāda, the father of the
turbances in the country that were creating a Naiṣāda race, was born (45).After his
panic in society. Therefore all the sages began [Niṣāda’s] birth, he immediately took charge of
to talk amongst themselves: Since the King is all the resultant actions of King Vena’s sinful
dead and there is no protector in the world, mis- activities. As such, this Naiṣāda class are al-
fortune may befall the people in general on ac- ways engaged in sinful activities like stealing,
count of rogues and thieves (37). When the plundering and hunting. Consequently they are
great sages were carrying on their discussion in only allowed to live in the hills and forests (46).
this way, they saw a dust storm arising from all
SB 4.15: King Pṛthu’s Appearance and
directions. This storm was caused by the run-
Coronation
ning of thieves and rogues, who were engaged
in plundering the citizens (38). Upon seeing the The great sage Maitreya continued: My
dust storm, the saintly persons could under- dear Vidura, thus the brāhmaṇas and the great
stand that there were a great deal of irregulari- sages again churned the two arms of King
ties due to the death of King Vena. Without Vena’s dead body. As a result a male and fe-
government, the state was devoid of law and or- male couple came out of his arms (1).The great
der, and consequently there was a great upris- sages were highly learned in Vedic knowledge.
ing of murderous thieves and rogues, who were When they saw the male and female born of the
plundering the riches of the people in general. arms of Vena’s body, they were very pleased,
Although the great sages could subdue the dis- for they could understand that the couple was
turbance by their powers just as they could kill an expansion of a plenary portion of Viṣṇu, the
the King they considered it improper on their Supreme Personality of Godhead (2).
229
The great sages said: The male is a plenary hills, mountains, serpents, cows, birds, animals,
expansion of the power of Lord Viṣṇu, who heavenly planets, the earthly planet and all
maintains the entire universe, and the female is other living entities collected various presenta-
a plenary expansion of the goddess of fortune, tions, according to their ability, to offer the
who is never separated from the Lord (3).Of the King (12).Thus the great King Pṛthu, exquis-
two, the male will be able to expand his reputa- itely dressed with garments and ornaments, was
tion throughout the world. His name will be coronated and placed on the throne. The King
Pṛthu. Indeed, he will be the first among kings and his wife, Arci, who was also exquisitely or-
(4).The female has such beautiful teeth and namented, appeared exactly like fire (13).
beautiful qualities that she will actually beau-
The great sage continued: My dear Vidura,
tify the ornaments she wears. Her name will be
Kuvera presented the great King Pṛthu with a
Arci. In the future she will accept King Pṛthu as
golden throne. The demigod Varuṇa presented
her husband (5).In the form of King Pṛthu, the
him with an umbrella that constantly sprayed
Supreme Personality of Godhead has appeared
fine particles of water and was as brilliant as the
through a part of His potency to protect the peo-
moon (14).The demigod of air, Vāyu, presented
ple of the world. The goddess of fortune is the
King Pṛthu with two whisks [cāmaras] of hair;
constant companion of the Lord, and therefore
the King of religion, Dharma, presented him
she has incarnated partially as Arci to become
with a flower garland which would expand his
King Pṛthu’s queen (6).
fame; the King of heaven, Indra, presented him
The great sage Maitreya continued: My with a valuable helmet; and the superintendent
dear Vidurajī, at that time all the brāhmaṇas of death, Yamarāja, presented him with a scep-
highly praised and glorified King Pṛthu, and the ter with which to rule the world (15).Lord
best singers of Gandharvaloka chanted his glo- Brahmā presented King Pṛthu with a protective
ries. The inhabitants of Siddhaloka showered garment made of spiritual knowledge. Bhāratī
flowers, and the beautiful women in the heav- [Sarasvatī], the wife of Brahmā, gave him a
enly planets danced in ecstasy (7).Conchshells, transcendental necklace. Lord Viṣṇu presented
bugles, drums and kettledrums vibrated in outer him with a Sudarśana disc, and Lord Viṣṇu’s
space. Great sages, forefathers and personali- wife, the goddess of fortune, gave him imper-
ties from the heavenly planets all came to earth ishable opulences (16). Lord Śiva presented
from various planetary systems (8).Lord him with a sword within a sheath marked with
Brahmā, the master of the entire universe, ar- ten moons, and his wife, the goddess Durgā,
rived there accompanied by all the demigods presented him with a shield marked with one
and their chiefs. Seeing the lines of Lord hundred moons. The moon-demigod presented
Viṣṇu’s palm on King Pṛthu’s right hand and him with horses made of nectar, and the demi-
impressions of lotus flowers on the soles of his god Viśvakarmā presented him with a very
feet, Lord Brahmā could understand that King beautiful chariot (17).The demigod of fire,
Pṛthu was a partial representation of the Su- Agni, presented him with a bow made of the
preme Personality of Godhead. One whose horns of goats and cows. The sun-god pre-
palm bears the sign of a disc, as well as other sented him with arrows as brilliant as sunshine.
such lines, should be considered a partial rep- The predominating deity of Bhūrloka presented
resentation or incarnation of the Supreme Lord him with slippers full of mystic power. The
(9-10). demigods from outer space brought him
presentations of flowers again and again
The learned brāhmaṇas, who were very at-
(18).The demigods who always travel in outer
tached to the Vedic ritualistic ceremonies, then
space gave King Pṛthu the arts to perform dra-
arranged for the King’s coronation. People
mas, sing songs, play musical instruments and
from all directions collected all the different
disappear at his will. The great sages also of-
paraphernalia for the ceremony. Thus every-
fered him infallible blessings. The ocean of-
thing was complete (11).All the rivers, seas,
fered him a conchshell produced from the
230
ocean (19). The seas, mountains and rivers his nectarean speeches pleased the reciters very
gave him room to drive his chariot without im- much. Then again they continued to praise the
pediments, and a sūta, a māgadha and a vandī King highly with exalted prayers, as they had
offered prayers and praises. They all presented been instructed by the great sages (1).The recit-
themselves before him to perform their respec- ers continued: Dear King, you are a direct in-
tive duties (20).Thus when the greatly powerful carnation of the Supreme Personality of God-
King Pṛthu, the son of Vena, saw the profes- head, Lord Viṣṇu, and by His causeless mercy
sionals before him, to congratulate them he you have descended to this earth. Therefore it
smiled, and with the gravity of the vibrating is not possible for us to actually glorify your
sounds of clouds he spoke as follows (21). exalted activities. Although you have appeared
through the body of King Vena, even great or-
King Pṛthu said: O gentle sūta, māgadha
ators and speakers like Lord Brahmā and other
and other devotee offering prayers, the qualities
demigods cannot exactly describe the glorious
of which you have spoken are not distinct in
activities of Your Lordship (2).Although we
me. Why then should you praise me for all
are unable to glorify you adequately, we none-
these qualities when I do not shelter these fea-
theless have a transcendental taste for glorify-
tures? I do not wish for these words meant for
ing your activities. We shall try to glorify you
me to go in vain, but it is better that they be of-
according to the instructions received from au-
fered to someone else (22).O gentle reciters, of-
thoritative sages and scholars. Whatever we
fer such prayers in due course of time, when the
speak, however, is always inadequate and very
qualities of which you have spoken actually
insignificant. Dear King, because you are a di-
manifest themselves in me. The gentle who of-
rect incarnation of the Supreme Personality of
fer prayers to the Supreme Personality of God-
Godhead, all your activities are liberal and ever
head do not attribute such qualities to a human
laudable (3).
being, who does not actually have them
(23).How could an intelligent man competent This King, Mahārāja Pṛthu, is the best
enough to possess such exalted qualities allow amongst those who are following religious
his followers to praise him if he did not actually principles. As such, he will engage everyone in
have them? Praising a man by saying that if he the pursuit of religious principles and give
were educated he might have become a great those principles all protection. He will also be
scholar or great personality is nothing but a pro- a great chastiser to the irreligious and atheistic
cess of cheating. A foolish person who agrees (4).This King alone, in his own body, will be
to accept such praise does not know that such able in due course of time to maintain all living
words simply insult him (24).As a person with entities and keep them in a pleasant condition
a sense of honor and magnanimity does not like by manifesting himself as different demigods
to hear about his abominable actions, a person to perform various departmental activities.
who is very famous and powerful does not like Thus he will maintain the upper planetary sys-
to hear himself praised (25).King Pṛthu contin- tem by inducing the populace to perform Vedic
ued: My dear devotees, headed by the sūta, just sacrifices. In due course of time he will also
now I am not very famous for my personal ac- maintain this earthly planet by discharging
tivities because I have not done anything proper rainfall (5).This King Pṛthu will be as
praiseworthy you could glorify. Therefore how powerful as the sun-god, and just as the sun-
could I engage you in praising my activities ex- god equally distributes his sunshine to every-
actly like children?(26) one, King Pṛthu will distribute his mercy
equally. Similarly, just as the sun-god evapo-
rates water for eight months and, during the
SB 4.16: Praise of King Pṛthu by the rainy season, returns it profusely, this King will
Professional Reciters also exact taxes from the citizens and return
these monies in times of need (6).This King
The great sage Maitreya continued:
Pṛthu will be very, very kind to all citizens.
While King Pṛthu thus spoke, the humility of
231
Even though a poor person may trample over him (13).Just as the sun-god expands his shin-
the King’s head by violating the rules and reg- ing rays up to the Arctic region without imped-
ulations, the King, out of his causeless mercy, ance, the influence of King Pṛthu will cover all
will be forgetful and forgiving. As a protector tracts of land up to the Arctic region and will
of the world, he will be as tolerant as the earth remain undisturbed as long as he lives (14).This
itself (7).When there is no rainfall and the citi- King will please everyone by his practical ac-
zens are in great danger due to the scarcity of tivities, and all of his citizens will remain very
water, this royal Personality of Godhead will be satisfied. Because of this the citizens will take
able to supply rains exactly like the heavenly great satisfaction in accepting him as their rul-
King Indra. Thus he will very easily be able to ing king (15).The King will be firmly deter-
protect the citizens from drought (8). This mined and always situated in truth. He will be
King, Pṛthu Mahārāja, by virtue of his affec- a lover of the brahminical culture and will ren-
tionate glances and beautiful moonlike face, der all service to old men and give shelter to all
which is always smiling with great affection for surrendered souls. Giving respect to all, he will
the citizens, will enhance everyone’s peaceful always be merciful to the poor and innocent
life (9).The reciters continued: No one will be (16).The King will respect all women as if they
able to understand the policies the King will were his own mother, and he will treat his own
follow. His activities will also be very confi- wife as the other half of his body. He will be
dential, and it will not be possible for anyone to just like an affectionate father to his citizens,
know how he will make every activity success- and he will treat himself as the most obedient
ful. His treasury will always remain unknown servant of the devotees, who always preach the
to everyone. He will be the reservoir of unlim- glories of the Lord (17).The King will consider
ited glories and good qualities, and his position all embodied living entities as dear as his own
will be maintained and covered just as Varuṇa, self, and he will always be increasing the pleas-
the deity of the seas, is covered all around by ures of his friends. He will intimately associate
water (10). with liberated persons, and he will be a chastis-
ing hand to all impious persons (18).
King Pṛthu was born of the dead body of
King Vena as fire is produced from araṇi wood. This King is the master of the three worlds,
Thus King Pṛthu will always remain just like and he is directly empowered by the Supreme
fire, and his enemies will not be able to ap- Personality of Godhead. He is without change,
proach him. Indeed, he will be unbearable to his and he is an incarnation of the Supreme known
enemies, for although staying very near him, as a śaktyāveśa-avatāra. Being a liberated soul
they will never be able to approach him but will and completely learned, he sees all material va-
have to remain as if far away. No one will be rieties as meaningless because their basic prin-
able to overcome the strength of King Pṛthu ciple is nescience (19).This King, being
(11).King Pṛthu will be able to see all the inter- uniquely powerful and heroic, will have no
nal and external activities of every one of his competitor. He will travel around the globe on
citizens. Still, no one will be able to know his his victorious chariot, holding his invincible
system of espionage, and he himself will re- bow in his hand and appearing exactly like the
main neutral regarding all matters of glorifica- sun, which rotates in its own orbit from the
tion or vilification paid to him. He will be ex- south (20).When the King travels all over the
actly like air, the life force within the body, world, other kings, as well as the demigods,
which is exhibited internally and externally but will offer him all kinds of presentations. Their
is always neutral to all affairs (12).Since this queens will also consider him the original king,
King will always remain on the path of piety, who carries in His hands the emblems of club
he will be neutral to both his son and the son of and disc, and will sing of his fame, for he will
his enemy. If the son of his enemy is not pun- be as reputable as the Supreme Personality of
ishable, he will not punish him, but if his own Godhead (21).This King, this protector of the
son is punishable, he will immediately punish citizens, is an extraordinary king and is equal to
232
the Prajāpati demigods. For the living facility Vidura inquired from the great sage Mait-
of all citizens, he will milk the earth, which is reya: My dear brāhmaṇa, since mother earth
like a cow. Not only that, but he will level the can appear in different shapes, why did she take
surface of the earth with the pointed ends of his the shape of a cow? And when King Pṛthu
bow, breaking all the hills exactly as King In- milked her, who became the calf, and what was
dra, the heavenly King, breaks mountains with the milking pot? (3) The surface of the earth is
his powerful thunderbolt (22). When the lion by nature low in some places and high in others.
travels in the forest with its tail turned upward, How did King Pṛthu level the surface of the
all menial animals hide themselves. Similarly, earth, and why did the King of heaven, Indra,
when King Pṛthu will travel over his kingdom steal the horse meant for the sacrifice? (4) The
and vibrate the string of his bow, which is made great saintly King, Mahārāja Pṛthu, received
of the horns of goats and bulls and is irresistible knowledge from Sanat-kumāra, who was the
in battle, all demoniac rogues and thieves will greatest Vedic scholar. After receiving
hide themselves in all directions (23).At the knowledge to be applied practically in his life,
source of the river Sarasvatī, this King will per- how did the saintly King attain his desired des-
form one hundred sacrifices known as aśva- tination? (5) Pṛthu Mahārāja was a powerful in-
medha. In the course of the last sacrifice, the carnation of Lord Kṛṣṇa’s potencies; conse-
heavenly King Indra will steal the sacrificial quently any narration concerning his activities
horse (24).This King Pṛthu will meet Sanat- is surely very pleasing to hear, and it produces
kumāra, one of the four Kumāras, in the garden all good fortune. As far as I am concerned, I am
of his palace compound. The King will worship always your devotee as well as a devotee of the
him with devotion and will be fortunate to re- Lord, who is known as Adhokṣaja. Please
ceive instructions by which one can enjoy tran- therefore narrate all the stories of King Pṛthu,
scendental bliss (25).In this way, when the who, in the form of the son of King Vena,
chivalrous activities of King Pṛthu come to be milked the cow-shaped earth (6-7).
known to the people in general, King Pṛthu will
Sūta Gosvāmī continued: When Vidura
always hear about himself and his uniquely
became inspired to hear of the activities of Lord
powerful activities (26).No one will be able to
Kṛṣṇa in His various incarnations, Maitreya,
disobey the orders of Pṛthu Mahārāja. After
also being inspired and being very pleased with
conquering the world, he will completely erad-
Vidura, began to praise him. Then Maitreya
icate the threefold miseries of the citizens. Then
spoke as follows (8).
he will be recognized all over the world. At that
time both the suras and the asuras will undoubt- The great sage Maitreya continued: My
edly glorify his magnanimous activities (27). dear Vidura, at the time King Pṛthu was en-
throned by the great sages and brāhmaṇas and
SB 4.17: Mahārāja Pṛthu Becomes An-
declared to be the protector of the citizens,
gry at the Earth
there was a scarcity of food grains. The citizens
The great sage Maitreya continued: In this actually became skinny due to starvation.
way the reciters who were glorifying Mahārāja Therefore they came before the King and in-
Pṛthu readily described his qualities and chiv- formed him of their real situation (9). Dear
alrous activities. At the end, Mahārāja Pṛthu of- King, just as a tree with a fire burning in the
fered them various presentations with all due hollow of the trunk gradually dries up, we are
respect and worshiped them adequately drying up due to the fire of hunger in our stom-
(1).King Pṛthu thus satisfied and offered all re- achs. You are the protector of surrendered
spect to all the leaders of the brāhmaṇas and souls, and you have been appointed to give em-
other castes, to his servants, to his ministers and ployment to us. Therefore we have all come to
to the priests, citizens, general countrymen, you for protection. You are not only a king, but
people from other communities, admirers and the incarnation of God as well. Indeed, you are
others, and thus they all became happy (2). the king of all kings. You can give us all kinds
233
of occupational engagements, for you are the so merciful. You are a protector, and you are
master of our livelihood. Therefore, O king of affectionate to the poor (20).The cow-shaped
all kings, please arrange to satisfy our hunger earth continued: My dear King, I am just like a
by the proper distribution of food grains. Please strong boat, and all the paraphernalia of the
take care of us, lest we soon die for want of world is standing upon me. If you break me to
food (10-11). pieces, how can you protect yourself and your
subjects from drowning? (21)
After hearing this lamentation and seeing
the pitiable condition of the citizens, King King Pṛthu replied to the earthly planet:
Pṛthu contemplated this matter for a long time My dear earth, you have disobeyed my orders
to see if he could find out the underlying causes and rulings. In the form of a demigod you ac-
(12).Having arrived at a conclusion, the King cepted your share of the yajñas we performed,
took up his bow and arrow and aimed them at but in return you have not produced sufficient
the earth, exactly like Lord Śiva, who destroys food grains. For this reason I must kill you
the whole world out of anger (13).When the (22).Although you are eating green grass every
earth saw that King Pṛthu was taking his bow day, you are not filling your milk bag so we can
and arrow to kill her, she became very much utilize your milk. Since you are willfully com-
afraid and began to tremble. She then began to mitting offenses, it cannot be said that you are
flee, exactly like a deer, which runs very swiftly not punishable due to your assuming the form
when followed by a hunter. Being afraid of of a cow (23).You have so lost your intelli-
King Pṛthu, she took the shape of a cow and be- gence that, despite my orders, you do not de-
gan to run (14). liver the seeds of herbs and grains formerly cre-
ated by Brahmā and now hidden within your-
Seeing this, Mahārāja Pṛthu became very
self (24). Now, with the help of my arrows, I
angry, and his eyes became as red as the early-
shall cut you to pieces and with your flesh sat-
morning sun. Placing an arrow on his bow, he
isfy the hunger-stricken citizens, who are now
chased the cow-shaped earth wherever she
crying for want of grains. Thus I shall satisfy
would run (15).The cow-shaped earth ran here
the crying citizens of my kingdom (25).Any
and there in outer space between the heavenly
cruel person be he a man, woman or impotent
planets and the earth, and wherever she ran, the
eunuch who is only interested in his personal
King chased her with his bow and arrows
maintenance and has no compassion for other
(16).Just as a man cannot escape the cruel
living entities may be killed by the king. Such
hands of death, the cow-shaped earth could not
killing can never be considered actual killing
escape the hands of the son of Vena. At length
(26).You are very much puffed up with pride
the earth, fearful, her heart aggrieved, turned
and have become almost insane. Presently you
back in helplessness (17).Addressing the great,
have assumed the form of a cow by your mystic
opulent King Pṛthu as the knower of religious
powers. Nonetheless I shall cut you into small
principles and shelter of the surrendered, she
pieces like grain, and I will uphold the entire
said: Please save me. You are the protector of
population by my personal mystic powers (27).
all living entities. Now you are situated as the
King of this planet (18). The cow-shaped earth At this time Pṛthu Mahārāja became exactly
continued to appeal to the King: I am very poor like Yamarāja, and his whole body appeared
and have not committed any sinful activities. I very angry. In other words, he was anger per-
do not know why you want to kill me. Since sonified. After hearing him, the planet earth be-
you are supposed to be the knower of all reli- gan to tremble. She surrendered, and with
gious principles, why are you so envious of me, folded hands began to speak as follows (28).
and why are you so anxious to kill a woman?
The planet earth spoke: My dear Lord, O
(19)Even if a woman does commit some sinful
Supreme Personality of Godhead, You are tran-
activity, no one should place his hand upon her.
scendental in Your position, and by Your ma-
And what to speak of you, dear King, who are
terial energy You have expanded Yourself in
234
various forms and species of life through the in- Through Your own energy You created all the
teraction of the three modes of material nature. physical elements, the senses and the heart, for
Unlike some other masters, You always remain the maintenance of the world (34).My dear
in Your transcendental position and are not af- Lord, in this way You once protected me by
fected by the material creation, which is subject rescuing me from the water, and consequently
to different material interactions. Consequently Your name has been famous as Dharādhara He
You are not bewildered by material activities who holds the planet earth. Yet at the present
(29).The planet earth continued: My dear Lord, moment, in the form of a great hero, You are
You are the complete conductor of the material about to kill me with sharpened arrows. I am,
creation. You have created this cosmic mani- however, just like a boat on the water, keeping
festation and the three material qualities, and everything afloat (35).My dear Lord, I am also
therefore You have created me, the planet the creation of one of Your energies, composed
earth, the resting place of all living entities. Yet of the three modes of material nature. Conse-
You are always fully independent, my Lord. quently I am bewildered by Your activities.
Now that You are present before me and ready Even the activities of Your devotees cannot be
to kill me with Your weapons, let me know understood, and what to speak of Your pas-
where I should go to take shelter, and tell me times. Thus everything appears to us to be con-
who can give me protection (30).In the begin- tradictory and wonderful (36).
ning of creation You created all these moving
SB 4.18: Pṛthu Mahārāja Milks the
and nonmoving living entities by Your incon-
Earth Planet
ceivable energy. Through this very same en-
ergy You are now prepared to protect the living The great saint Maitreya continued to ad-
entities. Indeed, You are the supreme protector dress Vidura: My dear Vidura, at that time, af-
of religious principles. Why are You so anxious ter the planet earth finished her prayers, King
to kill me, even though I am in the form of a Pṛthu was still not pacified, and his lips trem-
cow? (31) My dear Lord, although You are one, bled in great anger. Although the planet earth
by Your inconceivable potencies You have ex- was frightened, she made up her mind and be-
panded Yourself in many forms. Through the gan to speak as follows in order to convince the
agency of Brahmā, You have created this uni- King (1).My dear Lord, please pacify your an-
verse. You are therefore directly the Supreme ger completely and hear patiently whatever I
Personality of Godhead. Those who are not suf- submit before you. Please turn your kind atten-
ficiently experienced cannot understand Your tion to this. I may be very poor, but a learned
transcendental activities because these persons man takes the essence of knowledge from all
are covered by Your illusory energy (32).My places, just as a bumblebee collects honey from
dear Lord, by Your own potencies You are the each and every flower (2). To benefit all hu-
original cause of the material elements, the per- man society, not only in this life but in the next,
forming instruments (the senses), the workers the great seers and sages have prescribed vari-
of the senses (the controlling demigods), the in- ous methods conducive to the prosperity of the
telligence and the ego, as well as everything people in general (3).One who follows the prin-
else. By Your energy You manifest this entire ciples and instructions enjoined by the great
cosmic creation, maintain it and dissolve it. sages of the past can utilize these instructions
Through Your energy alone everything is for practical purposes. Such a person can very
sometimes manifest and sometimes not mani- easily enjoy life and pleasures (4).A foolish
fest. You are therefore the Supreme Personality person who manufactures his own ways and
of Godhead, the cause of all causes. I offer my means through mental speculation and does not
respectful obeisances unto You (33). My dear recognize the authority of the sages who lay
Lord, You are always unborn. Once, in the down unimpeachable directions is simply un-
form of the original boar, You rescued me from successful again and again in his attempts
the waters in the bottom of the universe. (5).My dear King, the seeds, roots, herbs and
235
grains, which were created by Lord Brahmā in Indra, the King of heaven, into a calf, and from
the past, are now being used by nondevotees, the earth they milked the beverage soma, which
who are devoid of all spiritual understanding is nectar. Thus they became very powerful in
(6). My dear King, not only are grains and mental speculation and bodily and sensual
herbs being used by nondevotees, but, as far as strength (15).The sons of Diti and the demons
I am concerned, I am not being properly main- transformed Prahlāda Mahārāja, who was born
tained. Indeed, I am being neglected by kings in an asura family, into a calf, and they ex-
who are not punishing these rascals who have tracted various kinds of liquor and beer, which
turned into thieves by using grains for sense they put into a pot made of iron (16).The inhab-
gratification. Consequently I have hidden all itants of Gandharvaloka and Apsaroloka made
these seeds, which were meant for the perfor- Viśvāvasu into a calf, and they drew the milk
mance of sacrifice (7).Due to being stocked for into a lotus-flower pot. The milk took the shape
a very long time, all the grain seeds within me of sweet musical art and beauty (17).The fortu-
have certainly deteriorated. Therefore you nate inhabitants of Pitṛloka, who preside over
should immediately arrange to take these seeds the funeral ceremonies, made Aryamā into a
out by the standard process, which is recom- calf. With great faith they milked kavya, food
mended by the ācāryas or śāstras (8).O great offered to the ancestors, into an unbaked
hero, protector of living entities, if you desire earthen pot (18).After this, the inhabitants of
to relieve the living entities by supplying them Siddhaloka, as well as the inhabitants of
sufficient grain, and if you desire to nourish Vidyādhara-loka, transformed the great sage
them by taking milk from me, you should make Kapila into a calf, and making the whole sky
arrangements to bring a calf suitable for this into a pot, they milked out specific yogic mys-
purpose and a pot in which the milk can be tic powers, beginning with aṇimā. Indeed, the
kept, as well as a milkman to do the work. Since inhabitants of Vidyādhara-loka acquired the art
I will be very much affectionate towards my of flying in the sky (19).Others also, the inhab-
calf, your desire to take milk from me will be itants of planets known as Kimpuruṣa-loka,
fulfilled (9-10).My dear King, may I inform made the demon Maya into a calf, and they
you that you have to make the entire surface of milked out mystic powers by which one can
the globe level. This will help me, even when disappear immediately from another’s vision
the rainy season has ceased. Rainfall comes by and appear again in a different form (20).
the mercy of King Indra. Rainfall will remain
Then the Yakṣas, Rākṣasas, ghosts and
on the surface of the globe, always keeping the
witches, who are habituated to eating flesh,
earth moistened, and thus it will be auspicious
transformed Lord Śiva’s incarnation Rudra
for all kinds of production (11).
[Bhūtanātha] into a calf and milked out bever-
After hearing the auspicious and pleasing ages made of blood and put them in a pot made
words of the planet earth, the King accepted of skulls (21).Thereafter cobras and snakes
them. He then transformed Svāyambhuva without hoods, large snakes, scorpions and
Manu into a calf and milked all the herbs and many other poisonous animals took poison out
grains from the earth in the form of a cow, of the planet earth as their milk and kept this
keeping them in his cupped hands (12).Others, poison in snake holes. They made a calf out of
who were as intelligent as King Pṛthu, also took Takṣaka (22).The four-legged animals like the
the essence out of the earthly planet. Indeed, cows made a calf out of the bull who carries
everyone took this opportunity to follow in the Lord Śiva and made a milking pot out of the
footsteps of King Pṛthu and get whatever he de- forest. Thus they got fresh green grasses to eat.
sired from the planet earth (13).All the great Ferocious animals like tigers transformed a lion
sages transformed Bṛhaspati into a calf, and into a calf, and thus they were able to get flesh
making the senses into a pot, they milked all for milk. The birds made a calf out of Garuḍa
kinds of Vedic knowledge to purify words, and took milk from the planet earth in the form
mind and hearing (14). All the demigods made of moving insects and nonmoving plants and
236
grasses (23-24).The trees made a calf out of the The great sage Maitreya continued: My
banyan tree, and thus they derived milk in the dear Vidura, King Pṛthu initiated the perfor-
form of many delicious juices. The mountains mance of one hundred horse sacrifices at the
transformed the Himālayas into a calf, and they spot where the river Sarasvatī flows towards
milked a variety of minerals into a pot made of the east. This piece of land is known as
the peaks of hills (25).The planet earth supplied Brahmāvarta, and it was controlled by
everyone his respective food. During the time Svāyambhuva Manu (1). When the most pow-
of King Pṛthu, the earth was fully under the erful Indra, the King of heaven, saw this, he
control of the King. Thus all the inhabitants of considered the fact that King Pṛthu was going
the earth could get their food supply by creating to exceed him in fruitive activities. Thus Indra
various types of calves and putting their partic- could not tolerate the great sacrificial ceremo-
ular types of milk in various pots (26). nies performed by King Pṛthu (2). The Supreme
Personality of Godhead, Lord Viṣṇu, is present
My dear Vidura, chief of the Kurus, in this
in everyone’s heart as the Supersoul, and He is
way King Pṛthu and all the others who subsist
the proprietor of all planets and the enjoyer of
on food created different types of calves and
the results of all sacrifices. He was personally
milked out their respective eatables. Thus they
present at the sacrifices made by King Pṛthu
received their various foodstuffs, which were
(3).When Lord Viṣṇu appeared in the sacrifi-
symbolized as milk (27).Thereafter King Pṛthu
cial arena, Lord Brahmā, Lord Śiva and all the
was very satisfied with the planet earth, for she
chief predominating personalities of every
sufficiently supplied all food to various living
planet, as well as their followers, came with
entities. Thus he developed an affection for the
Him. When He appeared on the scene, the res-
planet earth, just as if she were his own daugh-
idents of Gandharvaloka, the great sages, and
ter (28).After this, the king of all kings,
the residents of Apsaroloka all praised Him
Mahārāja Pṛthu, leveled all rough places on the
(4).The Lord was accompanied by the residents
surface of the globe by breaking up the hills
of Siddhaloka and Vidyādhara-loka, all the de-
with the strength of his bow. By his grace the
scendants of Diti, and the demons and the
surface of the globe almost became flat (29).To
Yakṣas. He was also accompanied by His chief
all the citizens of the state, King Pṛthu was as
associates, headed by Sunanda and Nanda (5).
good as a father. Thus he was visibly engaged
Great devotees, who were always engaged in
in giving them proper subsistence and proper
the service of the Supreme Personality of God-
employment for subsistence. After leveling the
head, as well as the great sages named Kapila,
surface of the globe, he earmarked different
Nārada and Dattātreya, and masters of mystic
places for residential quarters, inasmuch as
powers, headed by Sanaka Kumāra, all at-
they were desirable (30).In this way the King
tended the great sacrifice with Lord Viṣṇu
founded many types of villages, settlements
(6).My dear Vidura, in that great sacrifice the
and towns and built forts, residences for cow-
entire land came to be like the milk-producing
herdsmen, stables for the animals, places for
kāma-dhenu, and thus, by the performance of
the royal camps, mining places, agricultural
yajña, all daily necessities for life were sup-
towns and mountain villages (31).Before the
plied (7).The flowing rivers supplied all kinds
reign of King Pṛthu there was no planned ar-
of tastes sweet, pungent, sour, etc. and very
rangement for different cities, villages, pastur-
big trees supplied fruit and honey in abundance.
ing grounds, etc. Everything was scattered, and
The cows, having eaten sufficient green grass,
everyone constructed his residential quarters
supplied profuse quantities of milk, curd, clari-
according to his own convenience. However,
fied butter and similar other necessities (8).
from the time of King Pṛthu, plans were made
King Pṛthu was presented with various gifts
for towns and villages (32).
from the general populace and predominating
SB 4.19: King Pṛthu’s One Hundred deities of all planets. The oceans and seas were
Horse Sacrifices full of valuable jewels and pearls, and the hills
237
were full of chemicals and fertilizers. Four Vidura, when the great sages observed the won-
kinds of edibles were produced profusely (9). derful prowess of the son of King Pṛthu, they
all agreed to give him the name Vijitāśva (18).
King Pṛthu was dependent on the Supreme
Personality of Godhead, who is known as My dear Vidura, Indra, being the King of
Adhokṣaja. Because King Pṛthu performed so heaven and very powerful, immediately
many sacrifices, he was superhumanly en- brought a dense darkness upon the sacrificial
hanced by the mercy of the Supreme Lord. arena. Covering the whole scene in this way, he
King Pṛthu’s opulence, however, could not be again took away the horse, which was chained
tolerated by the King of heaven, Indra, who with golden shackles near the wooden instru-
tried to impede the progress of his opulence ment where animals were sacrificed (19).The
(10). When Pṛthu Mahārāja was performing the great sage Atri again pointed out to the son of
last horse sacrifice [aśvamedha-yajña], King King Pṛthu that Indra was fleeing through the
Indra, invisible to everyone, stole the horse in- sky. The great hero, the son of Pṛthu, chased
tended for sacrifice. He did this because of his him again. But when he saw that Indra was car-
great envy of King Pṛthu (11). When King In- rying in his hand a staff with a skull at the top
dra was taking away the horse, he dressed him- and was again wearing the dress of a sannyāsī,
self to appear as a liberated person. Actually he still chose not to kill him (20).When the
this dress was a form of cheating, for it falsely great sage Atri again gave directions, the son of
created an impression of religion. When Indra King Pṛthu became very angry and placed an
went into outer space in this way, the great sage arrow on his bow. Upon seeing this, King Indra
Atri saw him and understood the whole situa- immediately abandoned the false dress of a
tion (12).When the son of King Pṛthu was in- sannyāsī and, giving up the horse, made him-
formed by Atri of King Indra’s trick, he imme- self invisible (21).Then the great hero, Vi-
diately became very angry and followed Indra jitāśva, the son of King Pṛthu, again took the
to kill him, calling, “Wait! Wait!” (13) King In- horse and returned to his father’s sacrificial
dra was fraudulently dressed as a sannyāsī, hav- arena. Since that time, certain men with a poor
ing knotted his hair on his head and smeared fund of knowledge have adopted the dress of a
ashes all over his body. Upon seeing such dress, false sannyāsī. It was King Indra who intro-
the son of King Pṛthu considered Indra a reli- duced this (22). Whatever different forms Indra
gious man and pious sannyāsī. Therefore he did assumed as a mendicant because of his desire
not release his arrows (14).When Atri Muni to seize the horse were symbols of atheistic phi-
saw that the son of King Pṛthu did not kill Indra losophy (23).In this way King Indra, in order to
but returned deceived by him, Atri Muni again steal the horse from King Pṛthu’s sacrifice,
instructed him to kill the heavenly King be- adopted several orders of sannyāsa. Some
cause he thought that Indra had become the sannyāsīs go naked, and sometimes they wear
lowliest of all demigods due to his impeding the red garments and pass under the name of
execution of King Pṛthu’s sacrifice (15). kāpālika. These are simply symbolic represen-
tations of their sinful activities. These so-called
Being thus informed, the grandson of King
sannyāsīs are very much appreciated by sinful
Vena immediately began to follow Indra, who
men because they are all godless atheists and
was fleeing through the sky in great haste. He
very expert in putting forward arguments and
was very angry with him, and he chased him
reasons to support their case. We must know,
just as the king of the vultures chased Rāvaṇa
however, that they are only passing as adher-
(16).When Indra saw that the son of Pṛthu was
ents of religion and are not so in fact. Unfortu-
chasing him, he immediately abandoned his
nately, bewildered persons accept them as reli-
false dress and left the horse. Indeed, he disap-
gious, and being attracted to them, they spoil
peared from that very spot, and the great hero,
their life (24-25).
the son of Mahārāja Pṛthu, returned the horse to
his father’s sacrificial arena (17).My dear Lord Mahārāja Pṛthu, who was celebrated as very
238
powerful, immediately took up his bow and ar- King Indra are both part and parcel of the Su-
rows and prepared to kill Indra himself, be- preme Personality of Godhead. Therefore you
cause Indra had introduced such irregular should not be angry with King Indra, who is
sannyāsa orders (26).When the priests and all nondifferent from you (33).My dear King, do
the others saw Mahārāja Pṛthu very angry and not be agitated and anxious because your sacri-
prepared to kill Indra, they requested him: O fices have not been properly executed due to
great soul, do not kill him, for only sacrificial providential impediments. Kindly take my
animals can be killed in a sacrifice. Such are the words with great respect. We should always re-
directions given by śāstra (27).Dear King, In- member that if something happens by provi-
dra’s powers are already reduced due to his at- dential arrangement, we should not be very
tempt to impede the execution of your sacrifice. sorry. The more we try to rectify such reversals,
We shall call him by Vedic mantras which were the more we enter into the darkest region of ma-
never before used, and certainly he will come. terialistic thought (34).Lord Brahmā continued:
Thus by the power of our mantra, we shall cast Stop the performance of these sacrifices, for
him into the fire because he is your enemy (28). they have induced Indra to introduce so many
irreligious aspects. You should know very well
My dear Vidura, after giving the King this
that even amongst the demigods there are many
advice, the priests who had been engaged in
unwanted desires (35).Just see how Indra, the
performing the sacrifice called for Indra, the
King of heaven, was creating a disturbance in
King of heaven, in a mood of great anger.
the midst of the sacrifice by stealing the sacri-
When they were just ready to put the oblation
ficial horse. These attractive sinful activities he
in the fire, Lord Brahmā appeared on the scene
has introduced will be carried out by the people
and forbade them to start the sacrifice (29).Lord
in general (36).O King Pṛthu, son of Vena, you
Brahmā addressed them thus: My dear sacrifi-
are the part-and-parcel expansion of Lord
cial performers, you cannot kill Indra, the King
Viṣṇu. Due to the mischievous activities of
of heaven. It is not your duty. You should know
King Vena, religious principles were almost
that Indra is as good as the Supreme Personality
lost. At that opportune moment you descended
of Godhead. Indeed, he is one of the most pow-
as the incarnation of Lord Viṣṇu. Indeed, for
erful assistants of the Personality of Godhead.
the protection of religious principles you have
You are trying to satisfy all the demigods by the
appeared from the body of King Vena (37). O
performance of this yajña, but you should know
protector of the people in general, please con-
that all these demigods are but parts and parcels
sider the purpose of your being incarnated by
of Indra, the King of heaven. How, then, can
Lord Viṣṇu. The irreligious principles created
you kill him in this great sacrifice? (30) In order
by Indra are but mothers of so many unwanted
to make trouble and impede the performance of
religions. Please therefore stop these imitations
King Pṛthu’s great sacrifice, King Indra has
immediately (38).
adopted some means that in the future will de-
stroy the clear path of religious life. I draw your The great sage Maitreya continued: When
attention to this fact. If you oppose him any fur- King Pṛthu was thus advised by the supreme
ther, he will further misuse his power and intro- teacher, Lord Brahmā, he abandoned his eager-
duce many other irreligious systems (31).“Let ness to perform yajñas and with great affection
there be only ninety-nine sacrificial perfor- concluded a peace with King Indra (39). After
mances for Mahārāja Pṛthu,” Lord Brahmā this, Pṛthu Mahārāja took his bath, which is
concluded. Lord Brahmā then turned towards customarily taken after the performance of a
Mahārāja Pṛthu and informed him that since he yajña, and received the benedictions and due
was thoroughly aware of the path of liberation, blessings of the demigods, who were very
what was the use in performing more sacri- pleased by his glorious activities (40).With
fices? (32) Lord Brahmā continued: Let there great respect, the original king, Pṛthu, offered
be good fortune to both of you, for you and all kinds of rewards to the brāhmaṇas present at
the sacrifice. Since all these brāhmaṇas were
239
very much satisfied, they gave their heartfelt without material covering, and He is the wit-
blessings to the King (41).All the great sages ness of all activities. He is completely distin-
and brāhmaṇas said: O mighty King, by your guished from other living entities, and He is
invitation all classes of living entities have at- transcendental to all embodied souls (7).Alt-
tended this assembly. They have come from hough within the material nature, one who is
Pitṛloka and the heavenly planets, and great thus situated in full knowledge of the
sages as well as common men have attended Paramātmā and ātmā is never affected by the
this meeting. Now all of them are very much modes of material nature, for he is always situ-
satisfied by your dealings and your charity to- ated in My transcendental loving service
wards them (42). (8).The Supreme Personality of Godhead, Lord
Viṣṇu, continued: My dear King Pṛthu, when
SB 4.20: Lord Viṣṇu’s Appearance in the
one situated in his occupational duty engages in
Sacrificial Arena of Mahārāja Pṛthu
My loving service without motive for material
The great sage Maitreya continued: My gain, he gradually becomes very satisfied
dear Vidura, being very much satisfied by the within (9).When the heart is cleansed of all ma-
performance of ninety-nine horse sacrifices, terial contamination, the devotee’s mind be-
the Supreme Personality of Godhead, Lord comes broader and transparent and he can see
Viṣṇu, appeared on the scene. Accompanying things equally. At that stage of life there is
Him was King Indra. Lord Viṣṇu then began to peace, and one is situated equally with Me as
speak (1). sac-cid-ānanda-vigraha (10).Anyone who
knows that this material body, made of the five
Lord Viṣṇu, the Supreme Personality of
gross elements, the sense organs, the working
Godhead, said: My dear King Pṛthu, Indra, the
senses and the mind, is simply supervised by
King of heaven, has disturbed your execution
the fixed soul is eligible to be liberated from
of one hundred sacrifices. Now he has come
material bondage (11).
with Me to be forgiven by you. Therefore ex-
cuse him (2).O King, one who is advanced in Lord Viṣṇu told King Pṛthu: My dear King,
intelligence and eager to perform welfare activ- the constant change of this material world is
ities for others is considered best amongst hu- due to the interaction of the three modes of ma-
man beings. An advanced human being is never terial nature. The five elements, the senses, the
malicious to others. Those with advanced intel- demigods who control the senses, as well as the
ligence are always conscious that this material mind, which is agitated by the spirit soul all
body is different from the soul (3).If a person- these taken together comprise the body. Since
ality like you, who are so much advanced be- the spirit soul is completely different from this
cause of executing the instructions of the previ- combination of gross and subtle material ele-
ous ācāryas, is carried away by the influence of ments, My devotee who is connected with Me
My material energy, then all your advancement in intense friendship and affection, being com-
may be considered simply a waste of time pletely in knowledge, is never agitated by ma-
(4).Those who are in full knowledge of the bod- terial happiness and distress (12).My dear he-
ily conception of life, who know that this body roic King, please keep yourself always equi-
is composed of nescience, desires and activities poised and treat people equally, whether they
resulting from illusion, do not become addicted are greater than you, in the intermediate stage
to the body (5).How can a highly learned per- or lower than you. Do not be disturbed by tem-
son who has absolutely no affinity for the bod- porary distress or happiness. Fully control your
ily conception of life be affected by the bodily mind and senses. In this transcendental posi-
conception in regard to house, children, wealth tion, try to execute your duty as king in what-
and similar other bodily productions? (6) ever condition of life you may be posted by My
arrangement, for your only duty here is to give
The individual soul is one, pure, nonmaterial
protection to the citizens of your kingdom
and self-effulgent. He is the reservoir of all
(13).To give protection to the general mass of
good qualities, and He is all-pervading. He is
240
people who are citizens of the state is the pre- ecstasy in devotional service (19).The Lord
scribed occupational duty for a king. By acting was just about to leave, but because He was so
in that way, the king in his next life shares one greatly inclined toward the behavior of King
sixth of the result of the pious activities of the Pṛthu, He did not depart. Seeing the behavior of
citizens. But a king or executive head of state Mahārāja Pṛthu with His lotus eyes, He was de-
who simply collects taxes from the citizens but tained because He is always the well-wisher of
does not give them proper protection as human His devotees (20).The original king, Mahārāja
beings has the results of his own pious activities Pṛthu, his eyes full of tears and his voice falter-
taken away by the citizens, and in exchange for ing and choked up, could neither see the Lord
his not giving protection he becomes liable to very distinctly nor speak to address the Lord in
punishment for the impious activities of his any way. He simply embraced the Lord within
subjects (14).Lord Viṣṇu continued: My dear his heart and remained standing in that way
King Pṛthu, if you continue to protect the citi- with folded hands (21).The Supreme Personal-
zens according to the instructions of the learned ity of Godhead stood with His lotus feet almost
brāhmaṇa authorities, as they are received by touching the ground while He rested the front
the disciplic succession by hearing from mas- of His hand on the raised shoulder of Garuḍa,
ter to disciple, and if you follow the religious the enemy of the snakes. Mahārāja Pṛthu, wip-
principles laid down by them, without attaching the tears from his eyes, tried to look upon
ment to ideas manufactured by mental concoc- the Lord, but it appeared that the King was not
tion, then every one of your citizens will be fully satisfied by looking at Him. Thus the King
happy and will love you, and very soon you will offered the following prayers (22).
be able to see such already liberated personali-
My dear Lord, You are the best of the dem-
ties as the four Kumāras [Sanaka, Sanātana,
igods who can offer benedictions. Why, there-
Sanandana and Sanat-kumāra] (15).My dear
fore, should any learned person ask You for
King, I am very captivated by your elevated
benedictions meant for living entities bewil-
qualities and excellent behavior, and thus I am
dered by the modes of nature? Such benedic-
very favorably inclined toward you. You may
tions are available automatically, even in the
therefore ask from Me any benediction you
lives of living entities suffering in hellish con-
like. One who does not possess elevated quali-
ditions. My dear Lord, You can certainly be-
ties and behavior cannot possibly achieve My
stow merging into Your existence, but I do not
favor simply by performance of sacrifices, se-
wish to have such a benediction (23).My dear
vere austerities or mystic yoga. But I always re-
Lord, I therefore do not wish to have the bene-
main equipoised in the heart of one who is also
diction of merging into Your existence, a ben-
equipoised in all circumstances (16).
ediction in which there is no existence of the
The great saint Maitreya continued: My nectarean beverage of Your lotus feet. I want
dear Vidura, in this way Mahārāja Pṛthu, the the benediction of at least one million ears, for
conqueror of the entire world, accepted the in- thus I may be able to hear about the glories of
structions of the Supreme Personality of God- Your lotus feet from the mouths of Your pure
head on his head (17).As King Indra was stand- devotees (24).My dear Lord, You are glorified
ing by, he became ashamed of his own activi- by the selected verses uttered by great person-
ties and fell down before King Pṛthu to touch alities. Such glorification of Your lotus feet is
his lotus feet. But Pṛthu Mahārāja immediately just like saffron particles. When the transcen-
embraced him in great ecstasy and gave up all dental vibration from the mouths of great dev-
envy against him for his having stolen the horse otees carries the aroma of the saffron dust of
meant for the sacrifice (18).King Pṛthu abun- Your lotus feet, the forgetful living entity grad-
dantly worshiped the lotus feet of the Supreme ually remembers his eternal relationship with
Personality of Godhead, who was so merciful You. Devotees thus gradually come to the right
to him. While worshiping the lotus feet of the conclusion about the value of life. My dear
Lord, Pṛthu Mahārāja gradually increased his
241
Lord, I therefore do not need any other bene- results of their actions (30).My Lord, due to
diction but the opportunity to hear from the Your illusory energy, all living beings in this
mouth of Your pure devotee (25).My dear material world have forgotten their real consti-
highly glorified Lord, if one, in the association tutional position, and out of ignorance they are
of pure devotees, hears even once the glories of always desirous of material happiness in the
Your activities, he does not, unless he is noth- form of society, friendship and love. Therefore,
ing but an animal, give up the association of please do not ask me to take some material ben-
devotees, for no intelligent person would be so efits from You, but as a father, not waiting for
careless as to leave their association. The per- the son’s demand, does everything for the ben-
fection of chanting and hearing about Your glo- efit of the son, please bestow upon me whatever
ries was accepted even by the goddess of for- You think best for me (31).
tune, who desired to hear of Your unlimited ac-
The great sage Maitreya continued by
tivities and transcendental glories (26).Now I
saying that the Lord, the seer of the universe,
wish to engage in the service of the lotus feet of
after hearing Pṛthu Mahārāja’s prayer, ad-
the Supreme Personality of Godhead and to
dressed the King: My dear King, may you al-
serve just like the goddess of fortune, who car-
ways be blessed by engaging in My devotional
ries a lotus flower in her hand, because His
service. Only by such purity of purpose, as you
Lordship, the Supreme Personality of Godhead,
yourself very intelligently express, can one
is the reservoir of all transcendental qualities. I
cross over the insurmountable illusory energy
am afraid that the goddess of fortune and I
of māyā (32). My dear King, O protector of the
would quarrel because both of us would be at-
citizens, henceforward be very careful to exe-
tentively engaged in the same service (27).My
cute My orders and not be misled by anything.
dear Lord of the universe, the goddess of for-
Anyone who lives in that way, simply carrying
tune, Lakṣmī, is the mother of the universe, and
out My orders faithfully, will always find good
yet I think that she may be angry with me be-
fortune all over the world (33).
cause of my intruding upon her service and act-
ing on that very platform to which she is so The great saint Maitreya told Vidura: The
much attached. Yet I am hopeful that even Supreme Personality of Godhead amply appre-
though there is some misunderstanding, You ciated the meaningful prayers of Mahārāja
will take my part, for You are very much in- Pṛthu. Thus, after being properly worshiped by
clined to the poor, and You always magnify the King, the Lord blessed him and decided to
even insignificant service unto You. Therefore depart (34).King Pṛthu worshiped the demi-
even though she becomes angry, I think that gods, the great sages, the inhabitants of
there is no harm for You, because You are so Pitṛloka, the inhabitants of Gandharvaloka, and
self-sufficient that You can do without her those of Siddhaloka, Cāraṇaloka, Pannagaloka,
(28).Great saintly persons who are always lib- Kinnaraloka, Apsaroloka, the earthly planets
erated take to Your devotional service because and the planets of the birds. He also worshiped
only by devotional service can one be relieved many other living entities who presented them-
from the illusions of material existence. O my selves in the sacrificial arena. With folded
Lord, there is no reason for the liberated souls hands he worshiped all these, as well as the Su-
to take shelter at Your lotus feet except that preme Personality of Godhead and the personal
such souls are constantly thinking of Your feet associates of the Lord, by offering sweet words
(29). My dear Lord, what You have said to and as much wealth as possible. After this func-
Your unalloyed devotee is certainly very much tion, they all went back to their respective
bewildering. The allurements You offer in the abodes, following in the footsteps of Lord
Vedas are certainly not suitable for pure devo- Viṣṇu (35-36).The infallible Supreme Person-
tees. People in general, bound by the sweet ality of Godhead, having captivated the minds
words of the Vedas, engage themselves again of the King and the priests who were present,
and again in fruitive activities, enamored by the returned to His abode in the spiritual sky
242
(37).King Pṛthu then offered his respectful Sūta Gosvāmī continued: O Śaunaka,
obeisances unto the Supreme Personality of leader of the great sages, after hearing Maitreya
Godhead, who is the Supreme Lord of all dem- speak about the various activities of King
igods. Although not an object of material vi- Pṛthu, the original king, who was fully quali-
sion, the Lord revealed Himself to the sight of fied, glorified and widely praised all over the
Mahārāja Pṛthu. After offering obeisances to world, Vidura, the great devotee, very submis-
the Lord, the King returned to his home (38). sively worshiped Maitreya Ṛṣi and asked him
the following question (8).
SB 4.21: Instructions by Mahārāja Pṛthu
Vidura said: My dear brāhmaṇa Maitreya,
The great sage Maitreya told Vidura:
it is very enlightening to understand that King
When the King entered his city, it was very
Pṛthu was enthroned by the great sages and
beautifully decorated to receive him with
brāhmaṇas. All the demigods presented him
pearls, flower garlands, beautiful cloth and
with innumerable gifts, and he also expanded
golden gates, and the entire city was perfumed
his influence upon personally receiving
with highly fragrant incense (1).Fragrant water
strength from Lord Viṣṇu. Thus he greatly de-
distilled from sandalwood and aguru herb was
veloped the earth (9).Pṛthu Mahārāja was so
sprinkled everywhere on the lanes, roads and
great in his activities and magnanimous in his
small parks throughout the city, and every-
method of ruling that all the kings and demi-
where were decorations of unbroken fruits,
gods on the various planets still follow in his
flowers, wetted grains, varied minerals, and
footsteps. Who is there who will not try to hear
lamps, all presented as auspicious parapherna-
about his glorious activities? I wish to hear
lia (2).At the street crossings there were
more and more about Pṛthu Mahārāja because
bunches of fruits and flowers, as well as pillars
his activities are so pious and auspicious (10).
of banana trees and betel nut branches. All
these combined decorations everywhere looked The great saintly sage Maitreya told
very attractive (3).As the King entered the gate Vidura: My dear Vidura, King Pṛthu lived in
of the city, all the citizens received him with the tract of land between the two great rivers
many auspicious articles like lamps, flowers Ganges and Yamunā. Because he was very op-
and yogurt. The King was also received by ulent, it appeared that he was enjoying his des-
many beautiful unmarried girls whose bodies tined fortune in order to diminish the results of
were bedecked with various ornaments, espe- his past pious activities (11).Mahārāja Pṛthu
cially with earrings which collided with one an- was an unrivaled king and possessed the scep-
other (4).When the King entered the palace, ter for ruling all the seven islands on the surface
conchshells and kettledrums were sounded, of the globe. No one could disobey his irrevo-
priests chanted Vedic mantras, and profes- cable orders but the saintly persons, the
sional reciters offered different prayers. But in brāhmaṇas and the descendants of the Supreme
spite of all this ceremony to welcome him, the Personality of Godhead [the Vaiṣṇavas]
King was not the least bit affected (5).Both the (12).Once upon a time King Pṛthu initiated the
important citizens and the common citizens performance of a very great sacrifice in which
welcomed the King very heartily, and he also great saintly sages, brāhmaṇas, demigods from
bestowed upon them their desired blessings (6). higher planetary systems and great saintly
King Pṛthu was greater than the greatest soul kings known as rājarṣis all assembled together
and was therefore worshipable by everyone. He (13).In that great assembly, Mahārāja Pṛthu
performed many glorious activities in ruling first of all worshiped all the respectable visitors
over the surface of the world and was always according to their respective positions. After
magnanimous. After achieving such great suc- this, he stood up in the midst of the assembly,
cess and a reputation which spread throughout and it appeared that the full moon had arisen
the universe, he at last obtained the lotus feet of amongst the stars (14).King Pṛthu’s body was
the Supreme Personality of Godhead (7). tall and sturdy, and his complexion was fair.
243
His arms were full and broad and his eyes as execution of my duties as king, I shall be able
bright as the rising sun. His nose was straight, to achieve the desirable objectives described by
his face very beautiful, and his personality experts in Vedic knowledge. This destination is
grave. His teeth were set beautifully in his smil- certainly achieved by the pleasure of the Su-
ing face (15).The chest of Mahārāja Pṛthu was preme Personality of Godhead, who is the seer
very broad, his waist was very thick, and his of all destiny (23).Any king who does not teach
abdomen, wrinkled by lines of skin, resembled his citizens about their respective duties in
in construction a leaf of a banyan tree. His na- terms of varṇa and āśrama but who simply ex-
vel was coiled and deep, his thighs were of a acts tolls and taxes from them is liable to suffer
golden hue, and his instep was arched (16).The for the impious activities which have been per-
black, slick hair on his head was very fine and formed by the citizens. In addition to such deg-
curly, and his neck, like a conchshell, was dec- radation, the king also loses his own fortune
orated with auspicious lines. He wore a very (24).Pṛthu Mahārāja continued: Therefore, my
valuable dhotī, and there was a nice wrapper on dear citizens, for the welfare of your king after
the upper part of his body (17).As Mahārāja his death, you should execute your duties
Pṛthu was being initiated to perform the sacri- properly in terms of your positions of varṇa and
fice, he had to leave aside his valuable dress, āśrama and should always think of the Supreme
and therefore his natural bodily beauty was vis- Personality of Godhead within your hearts. By
ible. It was very pleasing to see him put on a doing so, you will protect your own interests,
black deerskin and wear a ring of kuśa grass on and you will bestow mercy upon your king for
his finger, for this increased the natural beauty his welfare after death (25).I request all the
of his body. It appears that Mahārāja Pṛthu ob- purehearted demigods, forefathers and saintly
served all the regulative principles before he persons to support my proposal, for after death
performed the sacrifice (18).Just to encourage the result of an action is equally shared by its
the members of the assembly and to enhance doer, its director and its supporter (26).My dear
their pleasure, King Pṛthu glanced over them respectable ladies and gentlemen, according to
with eyes that seemed like stars in a sky wet the authoritative statements of śāstra, there
with dew. He then spoke to them in a great must be a supreme authority who is able to
voice (19). Mahārāja Pṛthu’s speech was very award the respective benefits of our present ac-
beautiful, full of metaphorical language, clearly tivities. Otherwise, why should there be per-
understandable and very pleasing to hear. His sons who are unusually beautiful and powerful
words were all grave and certain. It appears that both in this life and in the life after death? (27)
when he spoke, he expressed his personal real- This is confirmed not only by the evidence of
ization of the Absolute Truth in order to benefit the Vedas but also by the personal behavior of
all who were present (20). great personalities like Manu, Uttānapāda,
Dhruva, Priyavrata and my grandfather Aṅga,
King Pṛthu said: O gentle members of the
as well as by many other great personalities and
assembly, may all good fortune be upon you!
ordinary living entities, exemplified by
May all of you great souls who have come to
Mahārāja Prahlāda and Bali, all of whom are
attend this meeting kindly hear my prayer at-
theists, believing in the existence of the Su-
tentively. A person who is actually inquisitive
preme Personality of Godhead, who carries a
must present his decision before an assembly of
club (28-29). Although abominable persons
noble souls (21).King Pṛthu continued: By the
like my father, Vena, the grandson of death per-
grace of the Supreme Lord I have been ap-
sonified, are bewildered on the path of religion,
pointed the king of this planet, and I carry the
all the great personalities like those mentioned
scepter to rule the citizens, protect them from
agree that in this world the only bestower of the
all danger, and give them employment accord-
benedictions of religion, economic develop-
ing to their respective positions in the social or-
ment, sense gratification, liberation or eleva-
der established by Vedic injunction
(22).Mahārāja Pṛthu said: I think that upon the
244
tion to the heavenly planets is the Supreme Per- blazes in different ways according to the shape
sonality of Godhead (30). and dimension of firewood (35).The Supreme
Personality of Godhead is the master and en-
By the inclination to serve the lotus feet of
joyer of the results of all sacrifices, and He is
the Supreme Personality of Godhead, suffering
the supreme spiritual master as well. All of you
humanity can immediately cleanse the dirt
citizens on the surface of the globe who have a
which has accumulated in their minds during
relationship with me and are worshiping Him
innumerable births. Like the Ganges water,
by dint of your occupational duties are bestow-
which emanates from the toes of the lotus feet
ing your mercy upon me. Therefore, O my cit-
of the Lord, such a process immediately
izens, I thank you (36).The brāhmaṇas and
cleanses the mind, and thus spiritual or Kṛṣṇa
Vaiṣṇavas are personally glorified by their
consciousness gradually increases (31). When
characteristic powers of tolerance, penance,
a devotee takes shelter at the lotus feet of the
knowledge and education. By dint of all these
Supreme Personality of Godhead, he is com-
spiritual assets, Vaiṣṇavas are more powerful
pletely cleansed of all misunderstanding or
than royalty. It is therefore advised that the
mental speculation, and he manifests renuncia-
princely order not exhibit its material prowess
tion. This is possible only when one is strength-
before these two communities and should avoid
ened by practicing bhakti-yoga. Once having
offending them (37).The Supreme Personality
taken shelter at the root of the lotus feet of the
of Godhead, the ancient, eternal Godhead, who
Lord, a devotee never comes back to this mate-
is foremost amongst all great personalities, ob-
rial existence, which is full of the threefold mis-
tained the opulence of His staunch reputation,
eries (32).Pṛthu Mahārāja advised his citizens:
which purifies the entire universe, by worship-
Engaging your minds, your words, your bodies
ing the lotus feet of those brāhmaṇas and
and the results of your occupational duties, and
Vaiṣṇavas (38).The Supreme Personality of
being always open-minded, you should all ren-
Godhead, who is everlastingly independent and
der devotional service to the Lord. According
who exists in everyone’s heart, is very pleased
to your abilities and the occupations in which
with those who follow in His footsteps and en-
you are situated, you should engage your ser-
gage without reservation in the service of the
vice at the lotus feet of the Supreme Personality
descendants of brāhmaṇas and Vaiṣṇavas, for
of Godhead with full confidence and without
He is always dear to brāhmaṇas and Vaiṣṇavas
reservation. Then you will surely be successful
and they are always dear to Him (39).By regu-
in achieving the final objective in your lives
lar service to the brāhmaṇas and Vaiṣṇavas, one
(33).
can clear the dirt from his heart and thus enjoy
The Supreme Personality of Godhead is supreme peace and liberation from material at-
transcendental and not contaminated by this tachment and be satisfied. In this world there is
material world. But although He is concen- no fruitive activity superior to serving the
trated spirit soul without material variety, for brāhmaṇa class, for this can bring pleasure to
the benefit of the conditioned soul He neverthe- the demigods, for whom the many sacrifices are
less accepts different types of sacrifice per- recommended (40). Although the Supreme
formed with various material elements, rituals Personality of Godhead, Ananta, eats through
and mantras and offered to the demigods under the fire sacrifices offered in the names of the
different names according to the interests and different demigods, He does not take as much
purposes of the performers (34).The Supreme pleasure in eating through fire as He does in ac-
Personality of Godhead is all-pervading, but He cepting offerings through the mouths of learned
is also manifested in different types of bodies sages and devotees, for then He does not leave
which arise from a combination of material na- the association of devotees (41).In brahminical
ture, time, desires and occupational duties. culture a brāhmaṇa’s transcendental position is
Thus different types of consciousness develop, eternally maintained because the injunctions of
just as fire, which is always basically the same, the Vedas are accepted with faith, austerity,
245
scriptural conclusions, full sense and mind con- have you as our master, we think that we are
trol, and meditation. In this way the real goal of living directly under the agency of the Lord
life is illuminated, just as one’s face is fully re- (49).Our dear lord, it is your occupational duty
flected in a clear mirror (42).O respectable per- to rule over your citizens. That is not a very
sonalities present here, I beg the blessings of all wonderful task for a personality like you, who
of you that I may perpetually carry on my are so affectionate in seeing to the interests of
crown the dust of the lotus feet of such the citizens, because you are full of mercy. That
brāhmaṇas and Vaiṣṇavas until the end of my is the greatness of your character (50).The citi-
life. He who can carry such dust on his head is zens continued: Today you have opened our
very soon relieved of all the reactions which eyes and revealed how to cross to the other side
arise from sinful life, and eventually he devel- of the ocean of darkness. By our past deeds and
ops all good and desirable qualities (43).Who- by the arrangement of superior authority, we
ever acquires the brahminical qualifications are entangled in a network of fruitive activities
whose only wealth is good behavior, who is and have lost sight of the destination of life;
grateful, and who takes shelter of experienced thus we have been wandering within the uni-
persons gets all the opulence of the world. I verse (51).Dear lord, you are situated in your
therefore wish that the Supreme Personality of pure existential position of goodness; therefore
Godhead and His associates be pleased with the you are the perfect representative of the Su-
brāhmaṇa class, with the cows and with me preme Lord. You are glorified by your own
(44). prowess, and thus you are maintaining the en-
tire world by introducing brahminical culture
The great sage Maitreya said: After hear-
and protecting everyone in your line of duty as
ing King Pṛthu speak so nicely, all the demi-
a kṣatriya (52).
gods, the denizens of Pitṛloka, the brāhmaṇas
and the saintly persons present at the meeting SB 4.22: Pṛthu Mahārāja’s Meeting with
congratulated him by expressing their good the Four Kumāras
will (45).They all declared that the Vedic con-
The great sage Maitreya said: While the
clusion that one can conquer the heavenly plan-
citizens were thus praying to the most powerful
ets by the action of a putra, or son, was fulfilled,
King Pṛthu, the four Kumāras, who were as
for the most sinful Vena, who had been killed
bright as the sun, arrived on the spot (1). Seeing
by the curse of the brāhmaṇas, was now deliv-
the glowing effulgence of the four Kumāras,
ered from the darkest region of hellish life by
the masters of all mystic power, the King and
his son, Mahārāja Pṛthu (46).Similarly,
his associates could recognize them as they de-
Hiraṇyakaśipu, who by dint of his sinful activ-
scended from the sky (2). Seeing the four
ities always defied the supremacy of the Su-
Kumāras, Pṛthu Mahārāja was greatly anxious
preme Personality of Godhead, entered into the
to receive them. Therefore the King, with all his
darkest region of hellish life; but by the grace
officers, very hastily got up, as anxiously as a
of his great son, Prahlāda Mahārāja, he also was
conditioned soul whose senses are immediately
delivered and went back home, back to God-
attracted by the modes of material nature
head (47).All the saintly brāhmaṇas thus ad-
(3).When the great sages accepted their recep-
dressed Pṛthu Mahārāja: O best of the warriors,
tion, according to the instructions of the śāstras,
O father of this globe, may you be blessed with
and finally took their seats offered by the King,
a long life, for you have great devotion to the
the King, influenced by the glories of the sages,
infallible Supreme Personality of Godhead,
immediately bowed down. Thus he worshiped
who is the master of all the universe (48).The
the four Kumāras (4).After this, the King took
audience continued: Dear King Pṛthu, your rep-
the water which had washed the lotus feet of the
utation is the purest of all, for you are preaching
Kumāras and sprinkled it over his hair. By such
the glories of the most glorified of all, the Su-
respectful actions, the King, as an exemplary
preme Personality of Godhead, the Lord of the
personality, showed how to receive a spiritually
brāhmaṇas. Since, due to our great fortune, we
246
advanced personality (5).The four great sages sense gratification, be blessed with any good
were elder to Lord Śiva, and when they were fortune? (13) Pṛthu Mahārāja continued: My
seated on the golden throne, they appeared just dear sirs, there is no need to ask about your
like fire blazing on an altar. Mahārāja Pṛthu, out good and bad fortune because you are always
of his great gentleness and respect for them, be- absorbed in spiritual bliss. The mental concoc-
gan to speak with great restraint as follows (6). tion of the auspicious and inauspicious does not
exist in you (14).I am completely assured that
King Pṛthu spoke: My dear great sages,
personalities like you are the only friends for
auspiciousness personified, it is very difficult
persons who are blazing in the fire of material
for even the mystic yogīs to see you. Indeed,
existence. I therefore ask you how in this mate-
you are very rarely seen. I do not know what
rial world we can very soon achieve the ulti-
kind of pious activity I performed for you to
mate goal of life (15).The Supreme Personality
grace me by appearing before me without diffi-
of Godhead is always anxious to elevate the liv-
culty (7). Any person upon whom the
ing entities, who are His parts and parcels, and
brāhmaṇas and Vaiṣṇavas are pleased can
for their special benefit the Lord travels all over
achieve anything which is very rare to obtain in
the world in the form of self-realized persons
this world as well as after death. Not only that,
like you (16).
but one also receives the favor of the auspicious
Lord Śiva and Lord Viṣṇu, who accompany the The great sage Maitreya continued: Thus
brāhmaṇas and Vaiṣṇavas (8). Pṛthu Mahārāja Sanat-kumāra, the best of the celibates, after
continued: Although you are traveling in all hearing the speech of Pṛthu Mahārāja, which
planetary systems, people cannot know you, was meaningful, appropriate, full of precise
just as they cannot know the Supersoul, alt- words and very sweet to hear, smiled with full
hough He is within everyone’s heart as the wit- satisfaction and began to speak as follows (17).
ness of everything. Even Lord Brahmā and
Sanat-kumāra said: My dear King Pṛthu, I
Lord Śiva cannot understand the Supersoul (9).
am very nicely questioned by you. Such ques-
A person who is not very rich and is attached to
tions are beneficial for all living entities, espe-
family life becomes highly glorified when
cially because they are raised by you, who are
saintly persons are present in his home. The
always thinking of the good of others. Although
master and servants who are engaged in offer-
you know everything, you ask such questions
ing the exalted visitors water, a sitting place
because that is the behavior of saintly persons.
and paraphernalia for reception are glorified,
Such intelligence is befitting your position
and the home itself is also glorified (10).On the
(18).When there is a congregation of devotees,
contrary, even though full of all opulence and
their discussions, questions and answers be-
material prosperity, any householder’s house
come conclusive to both the speaker and the au-
where the devotees of the Lord are never al-
dience. Thus such a meeting is beneficial for
lowed to come in, and where there is no water
everyone’s real happiness (19). Sanat-kumāra
for washing their feet, is to be considered a tree
continued: My dear King, you already have an
in which all venomous serpents live
inclination to glorify the lotus feet of the Su-
(11).Mahārāja Pṛthu offered his welcome to the
preme Personality of Godhead. Such attach-
four Kumāras, addressing them as the best of
ment is very difficult to achieve, but when one
the brāhmaṇas. He welcomed them, saying:
has attained such unflinching faith in the Lord,
From the beginning of your birth you strictly
it automatically cleanses lusty desires from the
observed the vows of celibacy, and although
core of the heart (20).It has been conclusively
you are experienced in the path of liberation,
decided in the scriptures, after due considera-
you are keeping yourselves just like small chil-
tion, that the ultimate goal for the welfare of
dren (12).Pṛthu Mahārāja inquired from the
human society is detachment from the bodily
sages about persons entangled in this danger-
concept of life and increased and steadfast at-
ous material existence because of their previous
actions. Could such persons, whose only aim is
247
tachment for the Supreme Lord, who is tran- transcends distinctions between actions exe-
scendental, beyond the modes of material na- cuted externally and internally. At that time the
ture (21).Attachment for the Supreme can be difference between the soul and the Supersoul,
increased by practicing devotional service, in- which was existing before self-realization, is
quiring about the Supreme Personality of God- annihilated. When a dream is over, there is no
head, applying bhakti-yoga in life, worshiping longer a distinction between the dream and the
the Yogeśvara, the Supreme Personality of dreamer (27).
Godhead, and by hearing and chanting about
When the soul exists for sense gratification,
the glories of the Supreme Personality of God-
he creates different desires, and for that reason
head. These actions are pious in themselves
he becomes subjected to designations. But
(22).One has to make progress in spiritual life
when one is in the transcendental position, he
by not associating with persons who are simply
is no longer interested in anything except ful-
interested in sense gratification and making
filling the desires of the Lord (28).Only be-
money. Not only such persons, but one who as-
cause of different causes does a person see a
sociates with such persons should be avoided.
difference between himself and others, just as
One should mold his life in such a way that he
one sees the reflection of a body appearing dif-
cannot live in peace without drinking the nectar
ferently manifested on water, on oil or in a mir-
of the glorification of the Supreme Personality
ror (29).When one’s mind and senses are at-
of Godhead, Hari. One can be thus elevated by
tracted to sense objects for enjoyment, the mind
being disgusted with the taste for sense enjoy-
becomes agitated. As a result of continually
ment (23).A candidate for spiritual advance-
thinking of sense objects, one’s real conscious-
ment must be nonviolent, must follow in the
ness almost becomes lost, like the water in a
footsteps of great ācāryas, must always remem-
lake that is gradually sucked up by the big grass
ber the nectar of the pastimes of the Supreme
straws on its bank (30).When one deviates from
Personality of Godhead, must follow the regu-
his original consciousness, he loses the capac-
lative principles without material desire and,
ity to remember his previous position or recog-
while following the regulative principles,
nize his present one. When remembrance is
should not blaspheme others. A devotee should
lost, all knowledge acquired is based on a false
lead a very simple life and not be disturbed by
foundation. When this occurs, learned scholars
the duality of opposing elements. He should
consider that the soul is lost (31).There is no
learn to tolerate them (24).The devotee should
stronger obstruction to one’s self-interest than
gradually increase the culture of devotional ser-
thinking other subject matters to be more pleas-
vice by constant hearing of the transcendental
ing than one’s self-realization (32).
qualities of the Supreme Personality of God-
head. These pastimes are like ornamental dec- For human society, constantly thinking of
orations on the ears of devotees. By rendering how to earn money and apply it for sense grat-
devotional service and transcending the mate- ification brings about the destruction of every-
rial qualities, one can easily be fixed in tran- one’s interests. When one becomes devoid of
scendence in the Supreme Personality of God- knowledge and devotional service, he enters
head (25).Upon becoming fixed in his attach- into species of life like those of trees and stones
ment to the Supreme Personality of Godhead (33).Those who strongly desire to cross the
by the grace of the spiritual master and by ocean of nescience must not associate with the
awakening knowledge and detachment, the liv- modes of ignorance, for hedonistic activities
ing entity, situated within the heart of the body are the greatest obstructions to realization of re-
and covered by the five elements, burns up his ligious principles, economic development, reg-
material surroundings exactly as fire, arising ulated sense gratification and, at last, liberation
from wood, burns the wood itself (26).When a (34).Out of the four principles namely religion,
person becomes devoid of all material desires economic development, sense gratification and
and liberated from all material qualities, he
248
liberation liberation has to be taken very seri- The great sage Maitreya continued: Being
ously. The other three are subject to destruction thus enlightened in complete spiritual
by the stringent law of nature death (35).We knowledge by the son of Brahmā one of the
accept as blessings different states of higher Kumāras, who was complete in spiritual
life, distinguishing them from lower states of knowledge the King worshiped them in the fol-
life, but we should know that such distinctions lowing words (41).
exist only in relation to the interchange of the
The King said: O brāhmaṇa, O powerful
modes of material nature. Actually these states
one, formerly Lord Viṣṇu showed me His
of life have no permanent existence, for all of
causeless mercy, indicating that you would
them will be destroyed by the supreme control-
come to my house, and to confirm that blessing,
ler (36).
you have all come (42).My dear brāhmaṇa, you
Sanat-kumāra advised the King: Therefore, have carried out the order thoroughly because
my dear King Pṛthu, try to understand the Su- you are also as compassionate as the Lord. It is
preme Personality of Godhead, who is living my duty, therefore, to offer you something, but
within everyone’s heart along with the individ- all I possess are but remnants of food taken by
ual soul, in each and every body, either moving great saintly persons. What shall I give? (43)
or not moving. The individual souls are fully The King continued: Therefore, my dear
covered by the gross material body and subtle brāhmaṇas, my life, wife, children, home, fur-
body made of the life air and intelligence niture and household paraphernalia, my king-
(37).The Supreme Personality of Godhead dom, strength, land and especially my treasury
manifests Himself as one with the cause and ef- are all offered unto you (44).Since only a per-
fect within this body, but one who has trans- son who is completely educated according to
cended the illusory energy by deliberate con- the principles of Vedic knowledge deserves to
sideration, which clears the misconception of a be commander-in-chief, ruler of the state, the
snake for a rope, can understand that the first to chastise or the proprietor of the whole
Paramātmā is eternally transcendental to the planet, Pṛthu Mahārāja offered everything to
material creation and situated in pure internal the Kumāras (45).The kṣatriyas, vaiśyas and
energy. Thus the Lord is transcendental to all śūdras eat their food by virtue of the
material contamination. Unto Him only must brāhmaṇas’ mercy. It is the brāhmaṇas who en-
one surrender (38).The devotees, who are al- joy their own property, clothe themselves with
ways engaged in the service of the toes of the their own property and give charity with their
lotus feet of the Lord, can very easily overcome own property (46).Pṛthu Mahārāja continued:
hard-knotted desires for fruitive activities. Be- How can such persons, who have rendered un-
cause this is very difficult, the nondevotees the limited service by explaining the path of self-
jñānīs and yogīs although trying to stop the realization in relation to the Supreme Personal-
waves of sense gratification, cannot do so. ity of Godhead, and whose explanations are
Therefore you are advised to engage in the de- given for our enlightenment with complete
votional service of Kṛṣṇa, the son of Vasudeva conviction and Vedic evidence, be repaid ex-
(39).The ocean of nescience is very difficult to cept by folded palms containing water for their
cross because it is infested with many danger- satisfaction? Such great personalities can be
ous sharks. Although those who are nondevo- satisfied only by their own activities, which are
tees undergo severe austerities and penances to distributed amongst human society out of their
cross that ocean, we recommend that you unlimited mercy (47).
simply take shelter of the lotus feet of the Lord,
The great sage Maitreya continued: Being
which are like boats for crossing the ocean. Alt-
thus worshiped by Mahārāja Pṛthu, the four
hough the ocean is difficult to cross, by taking
Kumāras, who were masters of devotional ser-
shelter of His lotus feet you will overcome all
vice, became very pleased. Indeed, they ap-
dangers (40).
peared in the sky and praised the character of
249
the King, and everyone observed them (48). powerful that no one could disobey his orders,
any more than one could conquer fire itself. He
Amongst great personalities, Mahārāja
was so strong that he was compared to Indra,
Pṛthu was the chief by virtue of his fixed posi-
the King of heaven, whose power is insupera-
tion in relation to spiritual enlightenment. He
ble. On the other hand, Mahārāja Pṛthu was also
remained satisfied as one who has achieved all
as tolerant as the earth, and in fulfilling various
success in spiritual understanding (49).Being
desires of human society, he was like heaven
self-satisfied, Mahārāja Pṛthu executed his du-
itself (57).Just as rainfall satisfies everyone’s
ties as perfectly as possible according to the
desires, Mahārāja Pṛthu used to satisfy every-
time and his situation, strength and financial
one. He was like the sea in that no one could
position. His only aim in all his activities was
understand his depths, and he was like Meru,
to satisfy the Absolute Truth. In this way, he
the king of hills, in the fixity of his purpose
duly acted (50).Mahārāja Pṛthu completely
(58).
dedicated himself to be an eternal servant of the
Supreme Personality of Godhead, transcenden- Mahārāja Pṛthu’s intelligence and education
tal to material nature. Consequently all the were exactly like that of Yamarāja, the super-
fruits of his activities were dedicated to the intendent of death. His opulence was compara-
Lord, and he always thought of himself as the ble to the Himālaya Mountains, where all valu-
servant of the Supreme Personality of God- able jewels and metals are stocked. He pos-
head, who is the proprietor of everything sessed great riches like Kuvera, the treasurer of
(51).Mahārāja Pṛthu, who was very opulent due the heavenly planets, and no one could reveal
to the prosperity of his entire empire, remained his secrets, for they were like the demigod Var-
at home as a householder. Since he was never uṇa’s (59).In his bodily strength and in the
inclined to utilize his opulences for the gratifi- strength of his senses, Mahārāja Pṛthu was as
cation of his senses, he remained unattached, strong as the wind, which can go anywhere and
exactly like the sun, which is unaffected in all everywhere. As far as his intolerance was con-
circumstances (52). cerned, he was just like the all-powerful Rudra
expansion of Lord Śiva, or Sadāśiva (60).In his
Being situated in the liberated position of
bodily beauty he was just like Cupid, and in his
devotional service, Pṛthu Mahārāja not only
thoughtfulness he was like a lion. In his affec-
performed all fruitive activities but also begot
tion he was just like Svāyambhuva Manu, and
five sons by his wife, Arci. Indeed, all his sons
in his ability to control he was like Lord
were begotten according to his own desire (53).
Brahmā (61).In his personal behavior, Pṛthu
After begetting five sons, named Vijitāśva,
Mahārāja exhibited all good qualities, and in
Dhūmrakeśa, Haryakṣa, Draviṇa and Vṛka,
spiritual knowledge he was exactly like
Pṛthu Mahārāja continued to rule the planet. He
Bṛhaspati. In self-control he was like the Su-
accepted all the qualities of the deities who
preme Personality of Godhead Himself. As far
governed all other planets (54).Since Mahārāja
as his devotional service was concerned, he was
Pṛthu was a perfect devotee of the Supreme
a great follower of devotees who were attached
Personality of Godhead, he wanted to protect
to cow protection and the rendering of all ser-
the Lord’s creation by pleasing the various cit-
vice to the spiritual master and the brāhmaṇas.
izens according to their various desires. There-
He was perfect in his shyness and in his gentle
fore Pṛthu Mahārāja used to please them in all
behavior, and when he engaged in some phil-
respects by his words, mentality, works and
anthropic activity, he worked as if he were
gentle behavior (55).Mahārāja Pṛthu became as
working for his own personal self
celebrated a king as Soma-rāja, the king of the
(62).Throughout the whole universe in the
moon. He was also powerful and exacting, just
higher, lower and middle planetary systems
like the sun-god, who distributes heat and light
Pṛthu Mahārāja’s reputation was loudly de-
and at the same time exacts all the planetary
clared, and all ladies and saintly persons heard
waters (56). Mahārāja Pṛthu was so strong and
his glories, which were as sweet as the glories
250
of Lord Rāmacandra (63. human beings, Mahārāja Pṛthu, followed that

path of spiritual advancement which was ad-
SB 4.23: Mahārāja Pṛthu’s Going Back
vised by Sanat-kumāra. That is to say, he wor-
Home
shiped the Supreme Personality of Godhead,
At the last stage of his life, when Mahārāja Kṛṣṇa (9). Mahārāja Pṛthu thus engaged com-
Pṛthu saw himself getting old, that great soul, pletely in devotional service, executing the
who was king of the world, divided whatever rules and regulations strictly according to prin-
opulence he had accumulated amongst all kinds ciples, twenty-four hours daily. Thus his love
of living entities, moving and nonmoving. He and devotion unto the Supreme Personality of
arranged pensions for everyone according to re- Godhead, Kṛṣṇa, developed and became un-
ligious principles, and after executing the or- flinching and fixed (10).
ders of the Supreme Personality of Godhead in
By regularly discharging devotional service,
complete coordination with Him, he dedicated
Pṛthu Mahārāja became transcendental in mind
his sons unto the earth, which was considered
and could therefore constantly think of the lotus
to be his daughter. Then Mahārāja Pṛthu left the
feet of the Lord. Because of this, he became
presence of his citizens, who were almost la-
completely detached and attained perfect
menting and crying from feeling separation
knowledge by which he could transcend all
from the King, and went to the forest alone with
doubt. Thus he was freed from the clutches of
his wife to perform austerities (1-3).After retir-
false ego and the material conception of life
ing from family life, Mahārāja Pṛthu strictly
(11).When he became completely free from the
followed the regulations of retired life and un-
conception of bodily life, Mahārāja Pṛthu real-
derwent severe austerities in the forest. He en-
ized Lord Kṛṣṇa sitting in everyone’s heart as
gaged in these activities as seriously as he had
the Paramātmā. Being thus able to get all in-
formerly engaged in leading the government
structions from Him, he gave up all other prac-
and conquering everyone (4).In the tapo-vana,
tices of yoga and Jnana. He was not even inter-
Mahārāja Pṛthu sometimes ate the trunks and
ested in the perfection of the yoga and Jnana
roots of trees, sometimes he ate fruit and dried
systems, for he thoroughly realized that devo-
leaves, and for some weeks he drank only wa-
tional service to Kṛṣṇa is the ultimate goal of
ter. Finally he lived simply by breathing air
life and that unless the yogīs and jñānīs become
(5).Following the principles of forest living and
attracted to kṛṣṇa-kathā [narrations about
the footsteps of the great sages and munis,
Kṛṣṇa], their illusions concerning existence can
Pṛthu Mahārāja accepted five kinds of heating
never be dispelled (12).In due course of time,
processes during the summer season, exposed
when Pṛthu Mahārāja was to give up his body,
himself to torrents of rain in the rainy season
he fixed his mind firmly upon the lotus feet of
and, in the winter, stood in water up to his neck.
Kṛṣṇa, and thus, completely situated on the
He also used to simply lie down on the floor to
brahma-bhūta platform, he gave up the material
sleep (6).Mahārāja Pṛthu underwent all these
body (13). When Mahārāja Pṛthu practiced a
severe austerities in order to control his words
particular yogic sitting posture, he blocked the
and his senses, to refrain from discharging his
door of his anus with his ankles, pressed his
semen and to control the life air within his
right and left calves and gradually raised his life
body. All this he did for the satisfaction of
air upward, passing it on to the circle of his na-
Kṛṣṇa. He had no other purpose (7).By thus
vel, up to his heart and throat, and finally
practicing severe austerities, Mahārāja Pṛthu
pushed it upward to the central position be-
gradually became steadfast in spiritual life and
tween his two eyebrows (14).In this way, Pṛthu
completely free of all desires for fruitive activ-
Mahārāja gradually raised his air of life up to
ities. He also practiced breathing exercises to
the hole in his skull, whereupon he lost all de-
control his mind and senses, and by such con-
sire for material existence. Gradually he
trol he became completely free from all desires
merged his air of life with the totality of air, his
for fruitive activity (8).Thus the best amongst
body with the totality of earth, and the fire
251
within his body with the totality of fire (15).In husband, entered its flames(22).After observ-
this way, according to the different positions of ing this brave act performed by the chaste wife
the various parts of the body, Pṛthu Mahārāja Arci, the wife of the great King Pṛthu, many
merged the holes of his senses with the sky; his thousands of the wives of the demigods, along
bodily liquids, such as blood and various secre- with their husbands, offered prayers to the
tions, with the totality of water; and he merged Queen, for they were very much satisfied
earth with water, then water with fire, fire with (23).At that time the demigods were situated on
air, air with sky, and so on (16).He amalga- the top of Mandara Hill, and all their wives be-
mated the mind with the senses and the senses gan to shower flowers on the funeral pyre and
with the sense objects, according to their re- began to talk amongst themselves as follows
spective positions, and he also amalgamated (24).
the material ego with the total material energy,
The wives of the demigods said: All glo-
mahat-tattva (17).Pṛthu Mahārāja then offered
ries to Queen Arci! We can see that this queen
the total designation of the living entity unto the
of the great King Pṛthu, the emperor of all the
supreme controller of illusory energy. Being re-
kings of the world, has served her husband with
leased from all the designations by which the
mind, speech and body exactly as the goddess
living entity became entrapped, he became free
of fortune serves the Supreme Personality of
by knowledge and renunciation and by the spir-
Godhead, Yajñeśa, or Viṣṇu (25).The wives of
itual force of his devotional service. In this
the demigods continued: Just see how this
way, being situated in his original constitu-
chaste lady, Arci, by dint of her inconceivable
tional position of Kṛṣṇa consciousness, he gave
pious activities, is still following her husband
up this body as a prabhu, or controller of the
upward, as far as we can see (26).In this mate-
senses (18).
rial world, every human being has a short span
The Queen, the wife of Pṛthu Mahārāja, of life, but those who are engaged in devotional
whose name was Arci, followed her husband service go back home, back to Godhead, for
into the forest. Since she was a queen, her body they are actually on the path of liberation. For
was very delicate. Although she did not deserve such persons, there is nothing which is not
to live in the forest, she voluntarily touched her available (27). Any person who engages him-
lotus feet to the ground (19).Although she was self within this material world in performing
not accustomed to such difficulties, Queen Arci activities that necessitate great struggle, and
followed her husband in the regulative princi- who, after obtaining a human form of life
ples of living in the forest like great sages. She which is a chance to attain liberation from mis-
lay down on the ground and ate only fruits, eries undertakes the difficult tasks of fruitive
flowers and leaves, and because she was not fit activities, must be considered to be cheated and
for these activities, she became frail and thin. envious of his own self (28).
Yet because of the pleasure she derived in serv-
The great sage Maitreya continued
ing her husband, she did not feel any difficul-
speaking: My dear Vidura, when the wives of
ties (20).When Queen Arci saw that her hus-
the denizens of heaven were thus talking
band, who had been so merciful to her and the
amongst themselves, Queen Arci reached the
earth, no longer showed symptoms of life, she
planet which her husband, Mahārāja Pṛthu, the
lamented for a little while and then built a fiery
topmost self-realized soul, had attained
pyre on top of a hill and placed the body of her
(29).Maitreya continued: The greatest of all
husband on it (21).After this, the Queen exe-
devotees, Mahārāja Pṛthu, was very powerful,
cuted the necessary funerary functions and of-
and his character was liberal, magnificent and
fered oblations of water. After bathing in the
magnanimous. Thus I have described him to
river, she offered obeisances to various demi-
you as far as possible (30).Any person who de-
gods situated in the sky in the different plane-
scribes the great characteristics of King Pṛthu
tary systems. She then circumambulated the
with faith and determination whether he reads
fire and, while thinking of the lotus feet of her
252
or hears of them himself or helps others to hear the narrations about Pṛthu Mahārāja, which en-
of them is certain to attain the very planet rich one’s devotional attitude. Whoever takes
which Mahārāja Pṛthu attained. In other words, advantage of these benefits also goes back
such a person also returns home to the home, back to Godhead, like Mahārāja Pṛthu
Vaikuṇṭha planets, back to Godhead (31).If one (38).Whoever, with great reverence and adora-
hears of the characteristics of Pṛthu Mahārāja tion, regularly reads, chants and describes the
and is a brāhmaṇa, he becomes perfectly quali- history of Mahārāja Pṛthu’s activities will cer-
fied with brahminical powers; if he is a kṣat- tainly increase unflinching faith and attraction
riya, he becomes a king of the world; if he is a for the lotus feet of the Lord. The Lord’s lotus
vaiśya, he becomes a master of other vaiśyas feet are the boat by which one can cross the
and many animals; and if he is a śūdra, he be- ocean of nescience (39).
comes the topmost devotee (32).It does not
SB 4.24: Chanting the Song Sung by
matter whether one is a man or woman. Anyone
Lord Śiva
who, with great respect, hears this narration of
Mahārāja Pṛthu will become the parent of many The great sage Maitreya continued: Vi-
children if without children, and will become jitāśva, the eldest son of Mahārāja Pṛthu, who
the richest if without money(33).Also, one who had a reputation like his father’s, became em-
hears this narration three times will become peror and gave his younger brothers different
very reputable if he is not recognized in society, directions of the world to govern, for he was
and he will become a great scholar if he is illit- very affectionate toward his brothers
erate. In other words, hearing of the narrations (1).Mahārāja Vijitāśva offered the eastern part
of Pṛthu Mahārāja is so auspicious that it drives of the world to his brother Haryakṣa, the south-
away all bad luck (34).By hearing the narration ern part to Dhūmrakeśa, the western part to
of Pṛthu Mahārāja, one can become great, in- Vṛka and the northern part to Draviṇa (2).For-
crease his duration of life, gain promotion to merly, Mahārāja Vijitāśva pleased the King of
the heavenly planets and counteract the con- heaven, Indra, and from him received the title
taminations of this Age of Kali. In addition, one Antardhāna. His wife’s name was Śikhaṇḍinī,
can promote the causes of religion, economic and by her he begot three good sons (3).The
development, sense gratification and liberation. three sons of Mahārāja Antardhāna were named
Therefore from all sides it is advisable for a ma- Pāvaka, Pavamāna and Śuci. Formerly these
terialistic person who is interested in such three personalities were the demigods of fire,
things to read and hear the narrations of the life but due to the curse of the great sage Vasiṣṭha,
and character of Pṛthu Mahārāja (35).If a king, they became the sons of Mahārāja Antardhāna.
who is desirous of attaining victory and ruling As such, they were as powerful as the fire-gods,
power, chants the narration of Pṛthu Mahārāja and they attained the destination of mystic yoga
three times before going forth on his chariot, all power, being again situated as the demigods of
subordinate kings will automatically render all fire (4).
kinds of taxes unto him as they rendered them
Mahārāja Antardhāna had another wife,
unto Mahārāja Pṛthu simply upon his order
named Nabhasvatī, and by her he was happy to
(36).A pure devotee who is executing the dif-
beget another son, named Havirdhāna. Since
ferent processes of devotional service may be
Mahārāja Antardhāna was very liberal, he did
situated in the transcendental position, being
not kill Indra while the demigod was stealing
completely absorbed in Kṛṣṇa consciousness,
his father’s horse at the sacrifice (5).Whenever
but even he, while discharging devotional ser-
Antardhāna, the supreme royal power, had to
vice, must hear, read and induce others to hear
exact taxes, punish his citizens or fine them se-
about the character and life of Pṛthu Mahārāja
verely, he was not willing to do so. Conse-
(37).The great sage Maitreya continued: My
quently he retired from the execution of such
dear Vidura, I have as far as possible spoken
duties and engaged himself in the performance
of different sacrifices (6).Although Mahārāja
253
Antardhāna was engaged in performing sacri- Śiva, who, out of great mercy, instructed them
fices, because he was a self-realizedsoul he about the Absolute Truth. All the sons of
very intelligently rendered devotional service Prācīnabarhi meditated upon the instructions,
to the Lord, who eradicates all the fears of His chanting and worshiping them with great care
devotees. By thus worshiping the Supreme and attention (15).
Lord, Mahārāja Antardhāna, rapt in ecstasy, at-
Vidura asked Maitreya: My dear
tained His planet very easily (7).
brāhmaṇa, why did the Pracetās meet Lord Śiva
Havirdhāna, the son of Mahārāja on the way? Please tell me how the meeting
Antardhāna, had a wife named Havirdhānī, happened, how Lord Śiva became very pleased
who gave birth to six sons, named Barhiṣat, with them and how he instructed them. Cer-
Gaya, Śukla, Kṛṣṇa, Satya and Jitavrata (8).The tainly such talks are important, and I wish that
great sage Maitreya continued: My dear you please be merciful upon me and describe
Vidura, Havirdhāna’s very powerful son them (16).The great sage Vidura continued: O
named Barhiṣat was very expert in performing best of the brāhmaṇas, it is very difficult for liv-
various kinds of fruitive sacrifices, and he was ing entities encaged within this material body
also expert in the practice of mystic yoga. By to have personal contact with Lord Śiva. Even
his great qualifications, he became known as great sages who have no material attachments
Prajāpati (9). Mahārāja Barhiṣat executed do not contact him, despite their always being
many sacrifices all over the world. He scattered absorbed in meditation to attain his personal
kuśa grasses and kept the tops of the grasses contact (17).Lord Śiva, the most powerful dem-
pointed eastward (10). igod, second only to Lord Viṣṇu, is self-suffi-
cient. Although he has nothing to aspire for in
Mahārāja Barhiṣat henceforward known as
the material world, for the benefit of those in
Prācīnabarhi was ordered by the supreme dem-
the material world he is always busily engaged
igod Brahmā to marry the daughter of the ocean
everywhere and is accompanied by his danger-
named Śatadruti. Her bodily features were
ous energies like the goddess Kālī and the god-
completely beautiful, and she was very young.
dess Durgā (18).
She was decorated with the proper garments,
and when she came into the marriage arena and The great sage Maitreya continued: My
began circumambulating it, the fire-god Agni dear Vidura, because of their pious nature, all
became so attracted to her that he desired her the sons of Prācīnabarhi very seriously ac-
company, exactly as he had formerly desired to cepted the words of their father with heart and
enjoy Śukī (11).While Śatadruti was thus being soul, and with these words on their heads, they
married, the demons, the denizens of Gandhar- went toward the west to execute their father’s
valoka, the great sages, and the denizens of Sid- order (19).While traveling, the Pracetās hap-
dhaloka, the earthly planets and Nāgaloka, alt- pened to see a great reservoir of water which
hough highly exalted, were all captivated by the seemed almost as big as the ocean. The water
tinkling of her ankle bells (12).King of this lake was so calm and quiet that it seemed
Prācīnabarhi begot ten children in the womb of like the mind of a great soul, and its inhabitants,
Śatadruti. All of them were equally endowed the aquatics, appeared very peaceful and happy
with religiosity, and all of them were known as to be under the protection of such a watery res-
the Pracetās (13).When all these Pracetās were ervoir (20).In that great lake there were differ-
ordered by their father to marry and beget chil- ent types of lotus flowers. Some of them were
dren, they all entered the ocean and practiced bluish, and some of them were red. Some of
austerities and penances for ten thousand years. them grew at night, some in the day and some,
Thus they worshiped the master of all austerity, like the indīvara lotus flower, in the evening.
the Supreme Personality of Godhead Combined together, the lotus flowers filled the
(14).When all the sons of Prācīnabarhi left lake so full that the lake appeared to be a great
home to execute austerities, they met Lord mine of such flowers. Consequently, on the
254
shores there were swans and cranes, and as such I appreciate that you are as respect-
cakravākas, kāraṇḍavas and other beautiful wa- able as the Supreme Personality of Godhead
ter birds standing about (21).There were vari- Himself. I know in this way that the devotees
ous trees and creepers on all sides of the lake, also respect me and that I am dear to them. Thus
and there were mad bumblebees humming all no one can be as dear to the devotees as I am
about them. The trees appeared to be very jolly (30).Now I shall chant one mantra which is not
due to the sweet humming of the bumblebees, only transcendental, pure and auspicious, but is
and the saffron, which was contained in the lo- the best prayer for anyone who is aspiring to
tus flowers, was being thrown into the air. attain the ultimate goal of life. When I chant
These all created such an atmosphere that it ap- this mantra, please hear it carefully and atten-
peared as though a festival were taking place tively (31).
there (22).The sons of the King became very
The great sage Maitreya continued: Out
much amazed when they heard vibrations from
of his causeless mercy, the exalted personality
various drums and kettledrums along with
Lord Śiva, a great devotee of Lord Nārāyaṇa,
other orderly musical sounds pleasing to the ear
continued to speak to the King’s sons, who
(23). The Pracetās were fortunate to see Lord
were standing with folded hands (32).
Śiva, the chief of the demigods, emerging from
the water with his associates. His bodily luster Lord Śiva addressed the Supreme Per-
was just like molten gold, his throat was bluish, sonality of Godhead with the following
and he had three eyes, which looked very mer- prayer: O Supreme Personality of Godhead, all
cifully upon his devotees. He was accompanied glories unto You. You are the most exalted of
by many musicians, who were glorifying him. all self-realized souls. Since You are always
As soon as the Pracetās saw Lord Śiva, they im- auspicious for the self-realized, I wish that You
mediately offered their obeisances in great be auspicious for me. You are worshipable by
amazement and fell down at the lotus feet of the virtue of the all-perfect instructions You give.
lord (24-25).Lord Śiva became very pleased You are the Supersoul; therefore I offer my
with the Pracetās because generally Lord Śiva obeisances unto You as the supreme living be-
is the protector of pious persons and persons of ing (33).My Lord, You are the origin of the cre-
gentle behavior. Being very much pleased with ation by virtue of the lotus flower which sprouts
the princes, he began to speak as follows (26). from Your navel. You are the supreme control-
ler of the senses and the sense objects, and You
Lord Śiva said: You are all the sons of King
are also the all-pervading Vāsudeva. You are
Prācīnabarhi, and I wish all good fortune to
most peaceful, and because of Your self-illumi-
you. I also know what you are going to do, and
nated existence, You are not disturbed by the
therefore I am visible to you just to show my
six kinds of transformations (34). My dear
mercy upon you (27).Lord Śiva continued: Any
Lord, You are the origin of the subtle material
person who is surrendered to the Supreme Per-
ingredients, the master of all integration as well
sonality of Godhead, Kṛṣṇa, the controller of
as the master of all disintegration, the predom-
everything material nature as well as the living
inating Deity named Saṅkarṣaṇa, and the mas-
entity is actually very dear to me (28). A per-
ter of all intelligence, known as the predomi-
son who executes his occupational duty
nating Deity Pradyumna. Therefore, I offer my
properly for one hundred births becomes qual-
respectful obeisances unto You (35).My Lord,
ified to occupy the post of Brahmā, and if he
as the supreme directing Deity known as
becomes more qualified, he can approach Lord
Aniruddha, You are the master of the senses
Śiva. A person who is directly surrendered to
and the mind. I therefore offer my obeisances
Lord Kṛṣṇa, or Viṣṇu, in unalloyed devotional
unto You again and again. You are known as
service is immediately promoted to the spiritual
Ananta as well as Saṅkarṣaṇa because of Your
planets. Lord Śiva and other demigods attain
ability to destroy the whole creation by the
these planets after the destruction of this mate-
blazing fire from Your mouth (36).My Lord, O
rial world (29).You are all devotees of the Lord,
255
Aniruddha, You are the authority by which the known as Rudra. You are the source of
doors of the higher planetary systems and lib- knowledge and the activities of the Vedic in-
eration are opened. You are always within the junctions (43).
pure heart of the living entity. Therefore I offer
My dear Lord, I wish to see You exactly in
my obeisances unto You. You are the possessor
the form that Your very dear devotees worship.
of semen which is like gold, and thus, in the
You have many other forms, but I wish to see
form of fire, You help the Vedic sacrifices, be-
Your form that is especially liked by the devo-
ginning with cātur-hotra. Therefore I offer my
tees. Please be merciful upon me and show me
obeisances unto You (37). My Lord, You are
that form, for only that form worshiped by the
the provider of the Pitṛlokas as well as all the
devotees can perfectly satisfy all the demands
demigods. You are the predominating deity of
of the senses (44).The Lord’s beauty resembles
the moon and the master of all three Vedas. I
a dark cloud during the rainy season. As the
offer my respectful obeisances unto You be-
rainfall glistens, His bodily features also glis-
cause You are the original source of satisfac-
ten. Indeed, He is the sum total of all beauty.
tion for all living entities (38).My dear Lord,
The Lord has four arms and an exquisitely
You are the gigantic universal form which con-
beautiful face with eyes like lotus petals, a
tains all the individual bodies of the living en-
beautiful highly raised nose, a mind-attracting
tities. You are the maintainer of the three
smile, a beautiful forehead and equally beauti-
worlds, and as such You maintain the mind,
ful and fully decorated ears (45-46).The Lord is
senses, body, and air of life within them. I
superexcellently beautiful on account of His
therefore offer my respectful obeisances unto
open and merciful smile and His sidelong
You (39).My dear Lord, by expanding Your
glance upon His devotees. His black hair is
transcendental vibrations, You reveal the actual
curly, and His garments, waving in the wind,
meaning of everything. You are the all-pervad-
appear like flying saffron pollen from lotus
ing sky within and without, and You are the ul-
flowers. His glittering earrings, shining helmet,
timate goal of pious activities executed both
bangles, garland, ankle bells, waist belt and
within this material world and beyond it. I
various other bodily ornaments combine with
therefore offer my respectful obeisances again
conchshell, disc, club and lotus flower to in-
and again unto You (40).My dear Lord, You are
crease the natural beauty of the Kaustubha
the viewer of the results of pious activities. You
pearl on His chest (47-48). The Lord has shoul-
are inclination, disinclination and their result-
ders just like a lion’s. Upon these shoulders are
ant activities. You are the cause of the misera-
garlands, necklaces and epaulets, and all of
ble conditions of life caused by irreligion, and
these are always glittering. Besides these, there
therefore You are death. I offer You my re-
is the beauty of the Kaustubha-maṇi pearl, and
spectful obeisances (41).My dear Lord, You are
on the dark chest of the Lord there are streaks
the topmost of all bestowers of all benediction,
named Śrīvatsa, which are signs of the goddess
the oldest and supreme enjoyer amongst all en-
of fortune. The glittering of these streaks excels
joyers. You are the master of all the worlds’
the beauty of the golden streaks on a gold-test-
metaphysical philosophy, for You are the su-
ing stone. Indeed, such beauty defeats a gold-
preme cause of all causes, Lord Kṛṣṇa. You are
testing stone (49).The Lord’s abdomen is beau-
the greatest of all religious principles, the su-
tiful due to three ripples in the flesh. Being so
preme mind, and You have a brain which is
round, His abdomen resembles the leaf of a
never checked by any condition. Therefore I re-
banyan tree, and when He exhales and inhales,
peatedly offer my obeisances unto You (42).
the movement of the ripples appears very, very
My dear Lord, You are the supreme controller
beautiful. The coils within the navel of the Lord
of the worker, sense activities and results of
are so deep that it appears that the entire uni-
sense activities [karma]. Therefore You are the
verse sprouted out of it and yet again wishes to
controller of the body, mind and senses. You
go back (50).The lower part of the Lord’s waist
are also the supreme controller of egotism,
is dark and covered with yellow garments and
256
a belt bedecked with golden embroidery work. things and the destroyer of all the contamina-
His symmetrical lotus feet and the calves, tion of sin. I therefore beg Your Lordship to
thighs and joints of His legs are extraordinarily bless me by the association of Your devotees,
beautiful. Indeed, the Lord’s entire body ap- who are completely purified by worshiping
pears to be well built (51).My dear Lord, Your Your lotus feet and who are so merciful upon
two lotus feet are so beautiful that they appear the conditioned souls. I think that Your real
like two blossoming petals of the lotus flower benediction will be to allow me to associate
which grows during the autumn season. Indeed, with such devotees (58).The devotee whose
the nails of Your lotus feet emanate such a great heart has been completely cleansed by the pro-
effulgence that they immediately dissipate all cess of devotional service and who is favored
the darkness in the heart of a conditioned soul. by Bhaktidevī does not become bewildered by
My dear Lord, kindly show me that form of the external energy, which is just like a dark
Yours which always dissipates all kinds of well. Being completely cleansed of all material
darkness in the heart of a devotee. My dear contamination in this way, a devotee is able to
Lord, You are the supreme spiritual master of understand very happily Your name, fame,
everyone; therefore all conditioned souls cov- form, activities, etc (59).My dear Lord, the im-
ered with the darkness of ignorance can be en- personal Brahman spreads everywhere, like the
lightened by You as the spiritual master (52). sunshine or the sky. And that impersonal Brah-
man, which spreads throughout the universe
My dear Lord, those who desire to purify
and in which the entire universe is manifested,
their existence must always engage in medita-
is You (60).
tion upon Your lotus feet, as described above.
Those who are serious about executing their oc- My dear Lord, You have manifold energies,
cupational duties and who want freedom from and these energies are manifested in manifold
fear must take to this process of bhakti-yoga forms. With such energies You have also cre-
(53).My dear Lord, the king in charge of the ated this cosmic manifestation, and although
heavenly kingdom is also desirous of obtaining You maintain it as if it were permanent, You
the ultimate goal of life devotional service. ultimately annihilate it. Although You are
Similarly, You are the ultimate destination of never disturbed by such changes and altera-
those who identify themselves with You [ahaṁ tions, the living entities are disturbed by them,
brahmāsmi]. However, it is very difficult for and therefore they find the cosmic manifesta-
them to attain You, whereas a devotee can very tion to be different or separated from You. My
easily attain Your Lordship (54).My dear Lord, Lord, You are always independent, and I can
pure devotional service is even difficult for lib- clearly see this fact (61).My dear Lord, Your
erated persons to discharge, but devotional ser- universal form consists of all five elements, the
vice alone can satisfy You. Who will take to senses, mind, intelligence, false ego (which is
other processes of self-realization if he is actu- material) and the Paramātmā, Your partial ex-
ally serious about the perfection of life? (55) pansion, who is the director of everything.
Simply by expansion of His eyebrows, invinci- Yogīs other than the devotees namely the
ble time personified can immediately vanquish karma-yogī and Jnana-yogī worship You by
the entire universe. However, formidable time their respective actions in their respective posi-
does not approach the devotee who has taken tions. It is stated both in the Vedas and in the
complete shelter at Your lotus feet (56).If one śāstras that are corollaries of the Vedas, and in-
by chance associates with a devotee, even for a deed everywhere, that it is only You who are to
fraction of a moment, he no longer is subject to be worshiped. That is the expert version of all
attraction by the results of karma or Jnana. the Vedas (62).My dear Lord, You are the only
What interest then can he have in the benedic- Supreme Person, the cause of all causes. Before
tions of the demigods, who are subject to the the creation of this material world, Your mate-
laws of birth and death?(57) My dear Lord, rial energy remains in a dormant condition.
Your lotus feet are the cause of all auspicious When Your material energy is agitated, the
257
three qualities namely goodness, passion and good fortune, for the Lord will be very much
ignorance act, and as a result the total material pleased with you (69).Therefore, O sons of the
energy egotism, ether, air, fire, water, earth and King, the Supreme Personality of Godhead,
all the various demigods and saintly persons Hari, is situated in everyone’s heart. He is also
becomes manifest. Thus the material world is within your hearts. Therefore chant the glories
created (63).My dear Lord, after creating by of the Lord and always meditate upon Him con-
Your own potencies, You enter within the cre- tinuously (70). My dear princes, in the form of
ation in four kinds of forms. Being within the a prayer I have delineated the yoga system of
hearts of the living entities, You know them chanting the holy name. All of you should take
and know how they are enjoying their senses. this important stotra within your minds and
The so-called happiness of this material crea- promise to keep it in order to become great
tion is exactly like the bees’ enjoyment of sages. By acting silently like a great sage and
honey after it has been collected in the honey- by giving attention and reverence, you should
comb (64). practice this method (71).This prayer was first
spoken to us by Lord Brahmā, the master of all
My dear Lord, Your absolute authority can-
creators. The creators, headed by Bhṛgu, were
not be directly experienced, but one can guess
instructed in these prayers because they wanted
by seeing the activities of the world that every-
to create (72).When all the Prajāpatis were or-
thing is being destroyed in due course of time.
dered to create by Lord Brahmā, we chanted
The force of time is very strong, and everything
these prayers in praise of the Supreme Person-
is being destroyed by something else just as
ality of Godhead and became completely free
one animal is being eaten by another animal.
from all ignorance. Thus we were able to create
Time scatters everything, exactly as the wind
different types of living entities (73).A devotee
scatters clouds in the sky (65).My dear Lord, all
of Lord Kṛṣṇa whose mind is always absorbed
living entities within this material world are
in Him, who with great attention and reverence
mad after planning for things, and they are al-
chants this stotra [prayer], will achieve the
ways busy with a desire to do this or that. This
greatest perfection of life without delay (74).In
is due to uncontrollable greed. The greed for
this material world there are different types of
material enjoyment is always existing in the
achievement, but of all of them the achieve-
living entity, but Your Lordship is always alert,
ment of knowledge is considered to be the high-
and in due course of time You strike him, just
est because one can cross the ocean of nesci-
as a snake seizes a mouse and very easily swal-
ence only on the boat of knowledge. Otherwise
lows him (66).My dear Lord, any learned per-
the ocean is impassable (75).Although render-
son knows that unless he worships You, his en-
ing devotional service to the Supreme Person-
tire life is spoiled. Knowing this, how could he
ality of Godhead and worshiping Him are very
give up worshiping Your lotus feet? Even our
difficult, if one vibrates or simply reads this
father and spiritual master, Lord Brahmā, un-
stotra [prayer] composed and sung by me, he
hesitatingly worshiped You, and the fourteen
will very easily be able to invoke the mercy of
Manus followed in his footsteps (67). My dear
the Supreme Personality of Godhead (76).The
Lord, all actually learned persons know You as
Supreme Personality of Godhead is the dear-
the Supreme Brahman and the Supersoul. Alt-
most objective of all auspicious benedictions.
hough the entire universe is afraid of Lord Ru-
A human being who sings this song sung by me
dra, who ultimately annihilates everything, for
can please the Supreme Personality of God-
the learned devotees You are the fearless desti-
head. Such a devotee, being fixed in the Lord’s
nation of all (68).
devotional service, can acquire whatever he
My dear sons of the King, just execute your wants from the Supreme Lord (77).A devotee
occupational duty as kings with a pure heart. who rises early in the morning and with folded
Just chant this prayer fixing your mind on the hands chants these prayers sung by Lord Śiva,
lotus feet of the Lord. That will bring you all
258
and gives facility to others to hear them, cer- The great saint Nārada said: O ruler of the
tainly becomes free from all bondage to fruitive citizens, my dear King, please see in the sky
activities (78).My dear sons of the King, the those animals which you have sacrificed with-
prayers I have recited to you are meant for out compassion and without mercy in the sacri-
pleasing the Supreme Personality of Godhead, ficial arena (7).All these animals are awaiting
the Supersoul. I advise you to recite these pray- your death so that they can avenge the injuries
ers, which are as effective as great austerities. you have inflicted upon them. After you die,
In this way, when you are mature, your life will they will angrily pierce your body with iron
be successful, and you will certainly achieve all horns (8).In this connection I wish to narrate an
your desired objectives without fail (79). old history connected with the character of a
king called Puranjana. Please try to hear me
with great attention (9).
SB 4.25: The Descriptions of the Charac-
My dear King, once in the past lived a king
teristics of King Puranjana
named Puranjana, who was celebrated for his
The great sage Maitreya continued great activities. He had a friend named Avijñāta
speakingto Vidura: My dear Vidura, in this [“the unknown one”]. No one could understand
way Lord Śiva instructed the sons of King the activities of Avijñāta (10).King Puranjana
Barhiṣat. The sons of the King also worshiped began to search for a suitable place to live, and
Lord Śiva with great devotion and respect. Fi- thus he traveled all over the world. Even after a
nally, Lord Śiva became invisible to the princes great deal of traveling, he could not find a place
(1).All the Pracetā princes simply stood in the just to his liking. Finally he became morose and
water for ten thousand years and recited the disappointed (11).King Puranjana had unlim-
prayers given to them by Lord Śiva (2). While ited desires for sense enjoyment; consequently
the princes were undergoing severe austerities he traveled all over the world to find a place
in the water, their father was performing differ- where all his desires could be fulfilled. Unfor-
ent types of fruitive activities. At this time the tunately he found a feeling of insufficiency
great saint Nārada, master and teacher of all everywhere (12).
spiritual life, became very compassionate upon
Once, while wandering in this way, he saw
the King and decided to instruct him about spir-
on the southern side of the Himālayas, in a
itual life (3).Nārada Muni asked King
place named Bhārata-varṣa [India], a city that
Prācīnabarhiṣat: My dear King, what do you
had nine gates all about and was characterized
desire to achieve by performing these fruitive
by all auspicious facilities (13).That city was
activities? The chief aim of life is to get rid of
surrounded by walls and parks, and within it
all miseries and enjoy happiness, but these two
were towers, canals, windows and outlets. The
things cannot be realized by fruitive activity
houses there were decorated with domes made
(4).
of gold, silver and iron (14). The floors of the
The King replied: O great soul, Nārada, my houses in that city were made of sapphire, crys-
intelligence is entangled in fruitive activities; tal, diamonds, pearls, emeralds and rubies. Be-
therefore I do not know the ultimate goal of life. cause of the luster of the houses in the capital,
Kindly instruct me in pure knowledge so that I the city was compared to the celestial town
can get out of the entanglement of fruitive ac- named Bhogavatī (15).In that city there were
tivities (5).Those who are interested only in a many assembly houses, street crossings,
so-called dutiful life namely remaining as a streets, restaurants, gambling houses, markets,
householder entangled by sons and a wife and resting places, flags, festoons and beautiful
searching after wealth think that such things parks. All these surrounded the city(16).
are life’s ultimate goal. Such people simply
On the outskirts of that city were many
wander in different types of bodies throughout
beautiful trees and creepers encircling a nice
this material existence without finding out the
lake. Also surrounding that lake were many
ultimate goal of life (6).
259
groups of birds and bees that were always who are those eleven strong bodyguards with
chanting and humming (17).The branches of you, and who are those ten specific servants?
the trees standing on the bank of the lake re- Who are those women following the ten serv-
ceived particles of water carried by the spring ants, and who is the snake that is preceding
air from the falls coming down from the icy you? (27) My dear beautiful girl, you are ex-
mountain (18).In such an atmosphere even the actly like the goddess of fortune or the wife of
animals of the forest became nonviolent and Lord Śiva or the goddess of learning, the wife
nonenvious like great sages. Consequently, the of Lord Brahmā. Although you must be one of
animals did not attack anyone. Over and above them, I see that you are loitering in this forest.
everything was the cooing of the cuckoos. Any Indeed, you are as silent as the great sages. Is it
passenger passing along that path was invited that you are searching after your own husband?
by that atmosphere to take rest in that nice gar- Whoever your husband may be, simply by un-
den (19). derstanding that you are so faithful to him, he
will come to possess all opulences. I think you
While wandering here and there in that won-
must be the goddess of fortune, but I do not see
derful garden, King Puranjana suddenly came
the lotus flower in your hand. Therefore I am
in contact with a very beautiful woman who
asking you where you have thrown that lotus
was walking there without any engagement.
(28).O greatly fortunate one, it appears that you
She had ten servants with her, and each servant
are none of the women I have mentioned be-
had hundreds of wives accompanying him
cause I see that your feet are touching the
(20).The woman was protected on all sides by
ground. But if you are some woman of this
a five-hooded snake. She was very beautiful
planet, you can, like the goddess of fortune
and young, and she appeared very anxious to
who, accompanied by Lord Viṣṇu, increases
find a suitable husband (21).The woman’s
the beauty of the Vaikuṇṭha planets also in-
nose, teeth and forehead were all very beauti-
crease the beauty of this city by associating
ful. Her ears were equally very beautiful and
with me. You should understand that I am a
were bedecked with dazzling earrings (22).The
great hero and a very powerful king on this
waist and hips of the woman were very beauti-
planet (29).Certainly your glancing upon me
ful. She was dressed in a yellow sārī with a
today has very much agitated my mind. Your
golden belt. While she walked, her ankle bells
smile, which is full of shyness but at the same
rang. She appeared exactly like a denizen of the
time lusty, is agitating the most powerful cupid
heavens (23).With the end of her sārī the
within me. Therefore, O most beautiful, I ask
woman was trying to cover her breasts, which
you to be merciful upon me (30). My dear girl,
were equally round and well placed side by
your face is so beautiful with your nice eye-
side. She again and again tried to cover them
brows and eyes and with your bluish hair scat-
out of shyness while she walked exactly like a
tered about. In addition, very sweet sounds are
great elephant (24).
coming from your mouth. Nonetheless, you are
Puranjana, the hero, became attracted by the so covered with shyness that you do not see me
eyebrows and smiling face of the very beautiful face to face. I therefore request you, my dear
girl and was immediately pierced by the arrows girl, to smile and kindly raise your head to see
of her lusty desires. When she smiled shyly, she me (31).
looked very beautiful to Puranjana, who, alt-
Nārada continued: My dear King, when
hough a hero, could not refrain from addressing
Puranjana became so attracted and impatient to
her (25).My dear lotus-eyed, kindly explain to
touch the girl and enjoy her, the girl also be-
me where you are coming from, who you are,
came attracted by his words and accepted his
and whose daughter you are. You appear very
request by smiling. By this time she was cer-
chaste. What is the purpose of your coming
tainly attracted by the King (32).The girl said:
here? What are you trying to do? Please explain
O best of human beings, I do not know who has
all these things to me (26).My dear lotus-eyed,
begotten me. I cannot speak to you perfectly
260
about this. Nor do I know the names or the just like the bodies of serpents? Actually you
origin of the associates with me (33).O great relieve the distress of husbandless women like
hero, we only know that we are existing in this us by your attractive smile and your aggressive
place. We do not know what will come after. mercy. We think that you are traveling on the
Indeed, we are so foolish that we do not care to surface of the earth just to benefit us only (42).
understand who has created this beautiful place
The great sage Nārada continued: My
for our residence(34).My dear gentleman, all
dear King, those two the man and the woman
these men and women with me are known as
supporting one another through mutual under-
my friends, and the snake, who always remains
standing, entered that city and enjoyed life for
awake, protects this city even during my sleep-
one hundred years (43).Many professional
ing hours. So much I know. I do not know any-
singers used to sing about the glories of King
thing beyond this (35). O killer of the enemy,
Puranjana and his glorious activities. When it
you have somehow or other come here. This is
was too hot in the summer, he used to enter a
certainly great fortune for me. I wish all auspi-
reservoir of water. He would surround himself
cious things for you. You have a great desire to
with many women and enjoy their company
satisfy your senses, and all my friends and I
(44).Of the nine gates in that city, seven were
shall try our best in all respects to fulfill your
on the surface and two were subterranean. A to-
desires (36). My dear lord, I have just arranged
tal of nine doors were constructed, and these
this city of nine gates for you so that you can
led to different places. All the gates were used
have all kinds of sense gratification. You may
by the city’s governor (45).My dear King, of
live here for one hundred years, and everything
the nine doors, five led toward the eastern side,
for your sense gratification will be supplied
one led toward the northern side, one led to-
(37).How can I expect to unite with others, who
ward the southern side, and two led toward the
are neither conversant about sex nor capable of
western side. I shall try to give the names of
knowing how to enjoy life while living or after
these different doors (46).The two gates named
death? Such foolish persons are like animals
Khadyotā and Āvirmukhī were situated facing
because they do not know the process of sense
the eastern side, but they were constructed in
enjoyment in this life and after death (38).The
one place. Through those two gates the King
woman continued: In this material world, a
used to go to the city of Vibhrājita accompanied
householder’s life brings all kinds of happiness
by a friend whose name was Dyumān (47).
in religion, economic development, sense grat-
Similarly in the east there were two sets of
ification and the begetting of children, sons and
gates named Nalinī and Nālinī, and these were
grandsons. After that, one may desire liberation
also constructed in one place. Through these
as well as material reputation. The householder
gates the King, accompanied by a friend named
can appreciate the results of sacrifices, which
Avadhūta, used to go to the city of Saurabha
enable him to gain promotion to superior plan-
(48).The fifth gate situated on the eastern side
etary systems. All this material happiness is
was named Mukhyā, or the chief. Through this
practically unknown to the transcendentalists.
gate, accompanied by his friends named
They cannot even imagine such happiness
Rasajña and Vipaṇa, he used to visit two places
(39).The woman continued: According to au-
named Bahūdana and Āpaṇa (49).The southern
thorities, the householder life is pleasing not
gate of the city was known as Pitṛhū, and
only to oneself but to all the forefathers, demi-
through that gate King Puranjana used to visit
gods, great sages, saintly persons and everyone
the city named Dakṣiṇa-pañcāla, accompanied
else. A householder life is thus beneficial
by his friend Śrutadhara (50).On the northern
(40).O my dear hero, who in this world will not
side was the gate named Devahū. Through that
accept a husband like you? You are so famous,
gate, King Puranjana used to go with his friend
so magnanimous, so beautiful and so easily got-
Śrutadhara to the place known as Uttara-
ten (41).O mighty-armed, who in this world
pañcāla (51).On the western side was a gate
will not be attracted by your arms, which are
261
named Āsurī. Through that gate King Pu- Queen was satisfied, the King also felt satisfac-
ranjana used to go to the city of Grāmaka, action (57-61).In this way, King Puranjana was
companied by his friend Durmada (52).An- captivated by his nice wife and was thus
other gate on the western side was known as cheated. Indeed, he became cheated in his
Nirṛti. Puranjana used to go through this gate to whole existence in the material world. Even
the place known as Vaiśasa, accompanied by against that poor foolish King’s desire, he re-
his friend Lubdhaka (53).Of the many inhabit- mained under the control of his wife, just like a
ants of this city, there are two persons named pet animal that dances according to the order of
Nirvāk and Peśaskṛt. Although King Puranjana its master (62).
was the ruler of citizens who possessed eyes, he
SB 4.26: King Puranjana Goes to the
unfortunately used to associate with these blind
Forest to Hunt, and His Queen Becomes
men. Accompanied by them, he used to go here
Angry
and there and perform various activities (54).
Sometimes he used to go to his private home
dear King, once upon a time King Puranjana
with one of his chief servants [the mind], who
took up his great bow, and equipped with
was named Viṣūcīna. At that time, illusion, sat-
golden armor and a quiver of unlimited arrows
isfaction and happiness used to be produced
and accompanied by eleven commanders, he
from his wife and children (55). Being thus en-
sat on his chariot driven by five swift horses
tangled in different types of mental concoction
and went to the forest named Pañca-prastha. He
and engaged in fruitive activities, King Pu-
took with him in that chariot two explosive ar-
ranjana came completely under the control of
rows. The chariot itself was situated on two
material intelligence and was thus cheated. In-
wheels and one revolving axle. On the chariot
deed, he used to fulfill all the desires of his
were three flags, one rein, one chariot driver,
wife, the Queen (56). When the Queen drank
one sitting place, two poles to which the har-
liquor, King Puranjana also engaged in drink-
ness was fixed, five weapons and seven cover-
ing. When the Queen dined, he used to dine
ings. The chariot moved in five different styles,
with her, and when she chewed, King Pu-
and five obstacles lay before it. All the decora-
ranjana used to chew along with her. When the
tions of the chariot were made of gold (1-3).It
Queen sang, he also sang. Similarly, when the
was almost impossible for King Puranjana to
Queen cried, he also cried, and when the Queen
give up the company of his Queen even for a
laughed, he also laughed. When the Queen
moment. Nonetheless, on that day, being very
talked loosely, he also talked loosely, and when
much inspired by the desire to hunt, he took up
the Queen walked, the King walked behind her.
his bow and arrow with great pride and went to
When the Queen would stand still, the King
the forest, not caring for his wife (4).At that
would also stand still, and when the Queen
time King Puranjana was very much influenced
would lie down in bed, he would also follow
by demoniac propensities. Because of this, his
and lie down with her. When the Queen sat, he
heart became very hard and merciless, and with
would also sit, and when the Queen heard
sharp arrows he killed many innocent animals
something, he would follow her to hear the
in the forest, taking no consideration (5).If a
same thing. When the Queen saw something,
king is too attracted to eating flesh, he may, ac-
the King would also look at it, and when the
cording to the directions of the revealed scrip-
Queen smelled something, the King would fol-
tures on sacrificial performances, go to the for-
low her to smell the same thing. When the
est and kill some animals that are recom-
Queen touched something, the King would also
mended for killing. One is not allowed to kill
touch it, and when the dear Queen was lament-
animals unnecessarily or without restrictions.
ing, the poor King also had to follow her in
The Vedas regulate animal-killing to stop the
lamentation. In the same way, when the Queen
extravagance of foolish men influenced by the
felt enjoyment, he also enjoyed, and when the
modes of passion and ignorance (6).Nārada
262
Muni continued to speak to King why my household paraphernalia does not at-
Prācīnabarhiṣat: My dear King, any person who tract me as before. I think that if there is neither
works according to the directions of the Vedic a mother nor devoted wife at home, the home is
scriptures does not become involved in fruitive like a chariot without wheels. Where is the fool
activities (7).Otherwise, a person who acts who will sit down on such an unworkable char-
whimsically falls down due to false prestige. iot? (15) Kindly let me know the whereabouts
Thus he becomes involved in the laws of na- of that beautiful woman who always saves me
ture, which are composed of the three qualities when I am drowning in the ocean of danger. By
[goodness, passion and ignorance]. In this way giving me good intelligence at every step, she
a living entity becomes devoid of his real intel- always saves me (16).
ligence and becomes perpetually lost in the cy-
All the women addressed the King: O
cle of birth and death. Thus he goes up and
master of the citizens, we do not know why
down from a microbe in stool to a high position
your dear wife has taken on this sort of exist-
in the Brahmaloka planet (8).
ence. O killer of enemies, kindly look! She is
When King Puranjana was hunting in this lying on the ground without bedding. We can-
way, many animals within the forest lost their not understand why she is acting this way (17).
lives with great pain, being pierced by the sharp
arrowheads. Upon seeing these devastating,
dear King Prācīnabarhi, as soon as King Pu-
ghastly activities performed by the King, all the
ranjana saw his Queen lying on the ground, ap-
people who were merciful by nature became
pearing like a mendicant, he immediately be-
very unhappy. Such merciful persons could not
came bewildered (18).The King, with ag-
tolerate seeing all this killing (9).In this way
grieved mind, began to speak to his wife with
King Puranjana killed many animals, including
very pleasing words. Although he was filled
rabbits, boars, buffalo, bison, black deer, por-
with regret and tried to pacify her, he could not
cupines and other game animals. After killing
see any symptom of anger caused by love
and killing, the King became very tired
within the heart of his beloved wife (19). Be-
(10).After this, the King, very much fatigued,
cause the King was very expert in flattery, he
hungry and thirsty, returned to his royal palace.
began to pacify his Queen very slowly. First he
After returning, he took a bath and had an ap-
touched her two feet, then embraced her nicely,
propriate dinner. Then he took rest and thus be-
seating her on his lap, and began to speak as
came freed from all restlessness (11).After this,
follows (20).
King Puranjana decorated his body with suita-
ble ornaments. He also smeared scented sandal- King Puranjana said: My dear beautiful
wood pulp over his body and put on flower gar- wife, when a master accepts a servant as his
lands. In this way he became completely re- own man, but does not punish him for his of-
freshed. After this, he began to search out his fenses, the servant must be considered unfortu-
Queen (12). After taking his dinner and having nate (21).My dear slender maiden, when a mas-
his thirst and hunger satisfied, King Puranjana ter chastises his servant, the servant should ac-
felt some joy within his heart. Instead of being cept this as great mercy. One who becomes an-
elevated to a higher consciousness, he became gry must be very foolish not to know that such
captivated by Cupid, and was moved by a de- is the duty of his friend (22).My dear wife, your
sire to find his wife, who kept him satisfied in teeth are very beautifully set, and your attrac-
his household life (13). tive features make you appear very thoughtful.
Kindly give up your anger, be merciful upon
At that time King Puranjana was a little anx-
me, and please smile upon me with loving at-
ious, and he inquired from the household
tachment. When I see a smile on your beautiful
women: My dear beautiful women, are you and
face, and when I see your hair, which is as
your mistress all very happy like before, or not?
beautiful as the color blue, and see your raised
(14) King Puranjana said: I do not understand
nose and hear your sweet talk, you will become
263
more beautiful to me and thus attract me and that his span of life was being reduced without
oblige me. You are my most respected mistress profit (3). In this way, increasingly over-
(23).O hero’s wife, kindly tell me if someone whelmed by illusion, King Puranjana, although
has offended you. I am prepared to give such a advanced in consciousness, remained always
person punishment as long as he does not be- lying down with his head on the pillow of his
long to the brāhmaṇa caste. But for the servant wife’s arms. In this way he considered woman
of Muraripu [Kṛṣṇa], I excuse no one within or to be his ultimate life and soul. Becoming thus
beyond these three worlds. No one can freely overwhelmed by the mode of ignorance, he
move after offending you, for I am prepared to could not understand the meaning of self-reali-
punish him (24). My dear wife, until this day I zation, whether regarding his own self or the
have never seen your face without tilaka deco- Supreme Personality of Godhead (4).
rations, nor have I seen you so morose and
My dear King Prācīnabarhiṣat, in this way
without luster or affection. Nor have I seen
King Puranjana, with his heart full of lust and
your two nice breasts wet with tears from your
sinful reactions, began to enjoy sex with his
eyes. Nor have I ever before seen your lips,
wife, and in this way his new life and youth ex-
which are ordinarily as red as the bimba fruit,
pired in half a moment (5).The great sage
without their reddish hue (25).My dear Queen,
Nārada then addressed King Prācīnabarhiṣat: O
due to my sinful desires I went to the forest to
one whose life span is great [virāṭ], in this way
hunt without asking you. Therefore I must ad-
King Puranjana begot 1,100 sons within the
mit that I have offended you. Nonetheless,
womb of his wife, Purañjanī. However, in this
thinking of me as your most intimate subordi-
business he passed away half of his life span
nate, you should still be very much pleased
(6).O Prajāpati, King Prācīnabarhiṣat, in this
with me. Factually I am very much bereaved,
way King Puranjana also begot 110 daughters.
but being pierced by the arrow of Cupid, I am
All of these were equally glorified like the fa-
feeling lusty. But where is the beautiful woman
ther and mother. Their behavior was gentle, and
who would give up her lusty husband and re-
they possessed magnanimity and other good
fuse to unite with him? (26)
qualities (7). After this, King Puranjana, King
SB 4.27: Attack by Caṇḍavega on the of the Pañcāla country, in order to increase the
City of King Puranjana; the Character of descendants of his paternal family, married his
Kālakanyā sons with qualified wives and married his
daughters with qualified husbands (8).Of these
many sons, each produced hundreds and hun-
dear King, after bewildering her husband in dif-
dreds of grandsons. In this way the whole city
ferent ways and bringing him under her control,
of Pañcāla became overcrowded by these sons
the wife of King Puranjana gave him all satis-
and grandsons of King Puranjana (9).These
faction and enjoyed sex life with him (1).The
sons and grandsons were virtually plunderers
Queen took her bath and dressed herself nicely
of King Puranjana’s riches, including his home,
with all auspicious garments and ornaments.
treasury, servants, secretaries and all other par-
After taking food and becoming completely
aphernalia. Puranjana’s attachment for these
satisfied, she returned to the King. Upon seeing
things was very deep-rooted (10). The great
her beautifully decorated attractive face, the
sage Nārada continued: My dear King
King welcomed her with all devotion
Prācīnabarhiṣat, like you King Puranjana also
(2).Queen Purañjanī embraced the King, and
became implicated in so many desires. Thus he
the King also responded by embracing her
worshiped demigods, forefathers and social
shoulders. In this way, in a solitary place, they
leaders with various sacrifices which were all
enjoyed joking words. Thus King Puranjana
very ghastly because they were inspired by the
became very much captivated by his beautiful
desire to kill animals (11).Thus King Pu-
wife and deviated from his good sense. He for-
ranjana, being attached to fruitive activities
got that the passing of days and nights meant
[karma-kāṇḍīya] as well as kith and kin, and
264
being obsessed with polluted consciousness, became very angry at me and cursed me se-
eventually arrived at that point not very much verely. Because I refused her request, she said
liked by those who are overly attached to mate- that I would not be able to stay in one place for
rial things (12). a long time (22).After she was thus disap-
pointed by me, with my permission she ap-
O King! In Gandharvaloka there is a king
proached the King of the Yavanas, whose name
named Caṇḍavega. Under him there are 360
was Bhaya, or Fear, and she accepted him as
very powerful Gandharva soldiers (13).Along
her husband (23).Approaching the King of the
with Caṇḍavega were as many female
Yavanas, Kālakanyā addressed him as a great
Gandharvīs as there were soldiers, and all of
hero, saying: My dear sir, you are the best of
them repetitively plundered all the parapherna-
the untouchables. I am in love with you, and I
lia for sense enjoyment (14).When King
want you as my husband. I know that no one is
Gandharva-rāja [Caṇḍavega] and his followers
baffled if he makes friends with you (24).One
began to plunder the city of Puranjana, a snake
who does not give charity according to the cus-
with five hoods began to defend the city
toms or injunctions of the scriptures and one
(15).The five-hooded serpent, the superinten-
who does not accept charity in that way are
dent and protector of the city of King Pu-
considered to be in the mode of ignorance.
ranjana, fought with the Gandharvas for one
Such persons follow the path of the foolish.
hundred years. He fought alone, with all of
Surely they must lament at the end
them, although they numbered 720 (16).Be-
(25).Kālakanyā continued: O gentle one, I am
cause he had to fight alone with so many sol-
now present before you to serve you. Please ac-
diers, all of whom were great warriors, the ser-
cept me and thus show me mercy. It is a gentle-
pent with five hoods became very weak. Seeing
man’s greatest duty to be compassionate upon
that his most intimate friend was weakening,
a person who is distressed (26).
King Puranjana and his friends and citizens liv-
ing within the city all became very anxious After hearing the statement of Kālakanyā,
(17).King Puranjana collected taxes in the city daughter of Time, the King of the Yavanas be-
known as Pañcāla and thus was able to engage gan to smile and devise a means for executing
in sexual indulgence. Being completely under his confidential duty on behalf of providence.
the control of women, he could not understand He then addressed Kālakanyā as follows (27).
that his life was passing away and that he was The King of the Yavanas replied: After much
reaching the point of death (18). consideration, I have arrived at a husband for
you. Actually, as far as everyone is concerned,
My dear King Prācīnabarhiṣat, at this time
you are inauspicious and mischievous. Since no
the daughter of formidable Time was seeking
one likes you, how can anyone accept you as
her husband throughout the three worlds. Alt-
his wife? (28) This world is a product of frui-
hough no one agreed to accept her, she came
tive activities. Therefore you may impercepti-
(19).The daughter of Time [Jarā] was very un-
bly attack people in general. Helped by my sol-
fortunate. Consequently she was known as
diers, you can kill them without opposition
Durbhagā [“ill-fated”]. However, she was once
(29).The King of the Yavanas continued: Here
pleased with a great king, and because the king
is my brother Prajvāra. I now accept you as my
accepted her, she granted him a great benedic-
sister. I shall employ both of you, as well as my
tion(20).When I once came to this earth from
dangerous soldiers, to act imperceptibly within
Brahmaloka, the highest planetary system, the
this world (30).
daughter of Time, wandering over the universe,
met me. Knowing me to be an avowed brah- SB 4.28: Puranjana Becomes a Woman
macārī, she became lusty and proposed that I in the Next Life
accept her (21).The great sage Nārada contin-
ued: When I refused to accept her request, she
dear King Prācīnabarhiṣat, afterward the King
of the Yavanas, whose name is fear itself, as
265
well as Prajvāra, Kālakanyā, and his soldiers, known as Prajvāra, set fire to the city to please
began to travel all over the world (1).Once the his younger brother, whose other name is fear
dangerous soldiers attacked the city of Pu- itself (11).
ranjana with great force. Although the city was
When the city was set ablaze, all the citizens
full of paraphernalia for sense gratification, it
and servants of the King, as well as all family
was being protected by the old serpent (2).
members, sons, grandsons, wives and other rel-
Gradually Kālakanyā, with the help of danger-
atives, were within the fire. King Puranjana
ous soldiers, attacked all the inhabitants of Pu-
thus became very unhappy (12).The city’s su-
ranjana’s city and thus rendered them useless
perintendent of police, the serpent, saw that the
for all purposes (3).When Kālakanyā, daughter
citizens were being attacked by Kālakanyā, and
of Time, attacked the body, the dangerous sol-
he became very aggrieved to see his own resi-
diers of the King of the Yavanas entered the
dence set ablaze after being attacked by the Ya-
city through different gates. They then began to
vanas (13).As a serpent living within the cavity
give severe trouble to all the citizens (4). When
of a tree wishes to leave when there is a forest
the city was thus endangered by the soldiers
fire, so the city’s police superintendent, the
and Kālakanyā, King Puranjana, being overly
snake, wished to leave the city due to the fire’s
absorbed in affection for his family, was placed
severe heat (14).The limbs of the serpent’s
in difficulty by the attack of Yavana-rāja and
body were slackened by the Gandharvas and
Kālakanyā (5).
Yavana soldiers, who had thoroughly defeated
When King Puranjana was embraced by his bodily strength. When he attempted to leave
Kālakanyā, he gradually lost all his beauty. the body, he was checked by his enemies. Be-
Having been too much addicted to sex, he being thus baffled in his attempt, he began to cry
came very poor in intelligence and lost all his loudly (15).
opulence. Being bereft of all possessions, he
King Puranjana then began to think of his
was conquered forcibly by the Gandharvas and
daughters, sons, grandsons, daughters-in-law,
the Yavanas (6).King Puranjana then saw that
sons-in-law, servants and other associates, as
everything in his town was scattered and that
well as his house, his household paraphernalia
his sons, grandsons, servants and ministers
and his little accumulation of wealth (16). King
were all gradually opposing him. He also noted
Puranjana was overly attached to his family and
that his wife was becoming cold and indifferent
conceptions of “I” and “mine.” Because he was
(7).When King Puranjana saw that all his fam-
overly attracted to his wife, he was already
ily members, relatives, followers, servants, sec-
quite poverty-stricken. At the time of separa-
retaries and everyone else had turned against
tion, he became very sorry (17).King Puranjana
him, he certainly became very anxious. But he
was anxiously thinking, “Alas, my wife is en-
could not counteract the situation because he
cumbered by so many children. When I pass
was thoroughly overwhelmed by Kālakanyā
from this body, how will she be able to main-
(8).The objects of enjoyment became stale by
tain all these family members? Alas, she will be
the influence of Kālakanyā. Due to the contin-
greatly harassed by thoughts of family mainte-
uance of his lusty desires, King Puranjana be-
nance.”(18) King Puranjana then began to
came very poor in everything. Thus he did not
think of his past dealings with his wife. He re-
understand the aim of life. He was still very af-
called that his wife would not take her dinner
fectionate toward his wife and children, and he
until he had finished his, that she would not
worried about maintaining them (9).The city of
take her bath until he had finished his, and that
King Puranjana was overcome by the
she was always very much attached to him, so
Gandharva and Yavana soldiers, and although
much so that if he would sometimes become
the King had no desire to leave the city, he was
angry and chastise her, she would simply re-
circumstantially forced to do so, for it was
main silent and tolerate his misbehavior
smashed by Kālakanyā (10).Under the circum-
(19).King Puranjana continued thinking how,
stances, the elder brother of Yavana-rāja,
266
when he was in a state of bewilderment, his Vaidarbhī, daughter of King Vidarbha, was to
wife would give him good counsel and how she be married to a very powerful man, Malayadh-
would become aggrieved when he was away vaja, an inhabitant of the Pāṇḍu country. After
from home. Although she was the mother of so conquering other princes, he married the
many sons and heroes, the King still feared that daughter of King Vidarbha (29).King Malaya-
she would not be able to maintain the responsi- dhvaja fathered one daughter, who had very
bility of household affairs (20).King Puranjana black eyes. He also had seven sons, who later
continued worrying: “After I pass from this became rulers of that tract of land known as
world, how will my sons and daughters, who Draviḍa. Thus there were seven kings in that
are now fully dependent on me, live and con- land (30).My dear King Prācīnabarhiṣat, the
tinue their lives? Their position will be similar sons of Malayadhvaja gave birth to many thou-
to that of passengers aboard a ship wrecked in sands and thousands of sons, and all of these
the midst of the ocean.” (21) have been protecting the entire world up to the
end of one Manu’s life span and even afterward
Although King Puranjana should not have
(31).The great sage named Agastya married the
lamented over the fate of his wife and children,
first-born daughter of Malayadhvaja, the
he nonetheless did so due to his miserly intelli-
avowed devotee of Lord Kṛṣṇa. From her one
gence. In the meantime, Yavana-rāja, whose
son was born, whose name was Dṛḍhacyuta,
name was fear itself, immediately drew near to
and from him another son was born, whose
arrest him (22).When the Yavanas were taking
name was Idhmavāha (32).
King Puranjana away to their place, binding
him like an animal, the King’s followers be- After this, the great saintly King Malayadh-
came greatly aggrieved. While they lamented, vaja divided his entire kingdom among his
they were forced to go along with him (23).The sons. Then, in order to worship Lord Kṛṣṇa
serpent, who had already been arrested by the with full attention, he went to a solitary place
soldiers of Yavana-rāja and was out of the city, known as Kulācala (33).Just as the moonshine
began to follow his master along with the oth- follows the moon at night, immediately after
ers. As soon as they all left the city, it was im- King Malayadhvaja departed for Kulācala, his
mediately dismantled and smashed to dust devoted wife, whose eyes were very enchant-
(24).When King Puranjana was being dragged ing, followed him, giving up all homely happi-
with great force by the powerful Yavana, out of ness, despite family and children (34).In the
his gross ignorance he still could not remember province of Kulācala, there were rivers named
his friend and well-wisher, the Supersoul (25). Candravasā, Tāmraparṇī and Vaṭodakā. King
Malayadhvaja used to go to those pious rivers
That most unkind king, Puranjana, had
regularly and take his bath there. Thus he puri-
killed many animals in various sacrifices. Now,
fied himself externally and internally. He took
taking advantage of this opportunity, all these
his bath and ate bulbs, seeds, leaves, flowers,
animals began to pierce him with their horns. It
roots, fruits and grasses and drank water. In this
was as though he were being cut to pieces by
way he underwent severe austerities. Eventu-
axes (26).Due to his contaminated association
ally he became very skinny (35-36).Through
with women, a living entity like King Pu-
austerity, King Malayadhvaja in body and mind
ranjana eternally suffers all the pangs of mate-
gradually became equal to the dualities of cold
rial existence and remains in the dark region of
and heat, happiness and distress, wind and rain,
material life, bereft of all remembrance for
hunger and thirst, the pleasant and the unpleas-
many, many years (27).King Puranjana gave up
ant. In this way he conquered all relativities
his body while remembering his wife, and con-
(37).By worshiping, executing austerities and
sequently in his next life he became a very
following the regulative principles, King Mala-
beautiful and well-situated woman. He took his
yadhvaja conquered his senses, his life and his
next birth as the daughter of King Vidarbha in
consciousness. Thus he fixed everything on the
the very house of the King (28).It was fixed that
central point of the Supreme Brahman [Kṛṣṇa]
267
(38).In this way he stayed immovable in one widow in that forest, the daughter of Vidarbha
place for one hundred years by the calculation began to lament, incessantly shedding tears,
of the demigods. After this time, he developed which soaked her breasts, and crying very
pure devotional attraction for Kṛṣṇa, the Su- loudly (47).O best of kings, please get up! Get
preme Personality of Godhead, and remained up! Just see this world surrounded by water and
fixed in that position (39).King Malayadhvaja infested with rogues and so-called kings. This
attained perfect knowledge by being able to world is very much afraid, and it is your duty to
distinguish the Supersoul from the individual protect her (48).That most obedient wife thus
soul. The individual soul is localized, whereas fell down at the feet of her dead husband and
the Supersoul is all-pervasive. He became per- began to cry pitifully in that solitary forest.
fect in knowledge that the material body is not Thus the tears rolled down from her eyes
the soul but that the soul is the witness of the (49).She then prepared a blazing fire with fire-
material body (40).In this way King Malayadh- wood and placed the dead body of her husband
vaja attained perfect knowledge because in his upon it. When this was finished, she lamented
pure state he was directly instructed by the Su- severely and prepared herself to perish in the
preme Personality of Godhead. By means of fire with her husband (50).My dear King, one
such enlightening transcendental knowledge, brāhmaṇa, who was an old friend of King Pu-
he could understand everything from all angles ranjana, came to that place and began to pacify
of vision (41).King Malayadhvaja could thus the Queen with sweet words (51).
observe that the Supersoul was sitting by his
The brāhmaṇa inquired as follows: Who
side, and that he, as the individual soul, was sit-
are you? Whose wife or daughter are you? Who
ting by the side of the Supersoul. Since both
is the man lying here? It appears you are la-
were together, there was no need for separate
menting for this dead body. Don’t you recog-
interests; thus he ceased from such activities
nize Me? I am your eternal friend. You may re-
(42).
member that many times in the past you have
The daughter of King Vidarbha accepted her consulted Me (52).The brāhmaṇa continued:
husband all in all as the Supreme. She gave up My dear friend, even though you cannot imme-
all sensual enjoyment and in complete renunci- diately recognize Me, can’t you remember that
ation followed the principles of her husband, in the past you had a very intimate friend? Un-
who was so advanced. Thus she remained en- fortunately, you gave up My company and ac-
gaged in his service (43).The daughter of King cepted a position as enjoyer of this material
Vidarbha wore old garments, and she was lean world (53).My dear gentle friend, both you and
and thin because of her vows of austerity. Since I are exactly like two swans. We live together
she did not arrange her hair, it became entan- in the same heart, which is just like the Mānasa
gled and twisted in locks. Although she re- Lake. Although we have been living together
mained always near her husband, she was as si- for many thousands of years, we are still far
lent and unagitated as the flame of an undis- away from our original home (54).My dear
turbed fire (44).The daughter of King Vidarbha friend, you are now My very same friend. Since
continued as usual to serve her husband, who you left Me, you have become more and more
was seated in a steady posture, until she could materialistic, and not seeing Me, you have been
ascertain that he had passed away from the traveling in different forms throughout this ma-
body (45).While she was serving her husband terial world, which was created by some
by massaging his legs, she could feel that his woman (55).In that city [the material body]
feet were no longer warm and could thus un- there are five gardens, nine gates, one protector,
derstand that he had already passed from the three apartments, six families, five stores, five
body. She felt great anxiety upon being left material elements, and one woman who is lord
alone. Bereft of her husband’s company, she of the house (56).My dear friend, the five gar-
felt exactly as the deer feels upon being sepa- dens are the five objects of sense enjoyment,
rated from its mate (46).Being now alone and a and the protector is the life air, which passes
268
through the nine gates. The three apartments consciousness, which was lost because of his
are the chief ingredients fire, water and earth. material attraction (64).My dear King
The six families are the aggregate total of the Prācīnabarhi, the Supreme Personality of God-
mind and five senses (57).The five stores are head, the cause of all causes, is celebrated to be
the five working sensory organs. They transact known indirectly. Thus I have described the
their business through the combined forces of story of Puranjana to you. Actually it is an in-
the five elements, which are eternal. Behind all struction for self-realization (65).
this activity is the soul. The soul is a person and
SB 4.29: Talks Between Nārada and
an enjoyer in reality. However, because he is
King Prācīnabarhi
now hidden within the city of the body, he is
devoid of knowledge (58).My dear friend, King Prācīnabarhi replied: My dear lord,
when you enter such a body along with the we could not appreciate completely the purport
woman of material desires, you become overly of your allegorical story of King Puranjana. Ac-
absorbed in sense enjoyment. Because of this, tually, those who are perfect in spiritual
you have forgotten your spiritual life. Due to knowledge can understand, but for us, who are
your material conceptions, you are placed in overly attached to fruitive activities, to realize
various miserable conditions (59). the purpose of your story is very difficult (1).
Actually, you are not the daughter of Vidar- The great sage Nārada Muni continued:
bha, nor is this man, Malayadhvaja, your well- You must understand that Puranjana, the living
wishing husband. Nor were you the actual hus- entity, transmigrates according to his own work
band of Purañjanī. You were simply captivated into different types of bodies, which may be
in this body of nine gates (60).Sometimes you one-legged, two-legged, three-legged, four-
think yourself a man, sometimes a chaste legged, many-legged or simply legless. Trans-
woman and sometimes a neutral eunuch. This migrating into these various types of bodies, the
is all because of the body, which is created by living entity, as the so-called enjoyer, is known
the illusory energy. This illusory energy is My as Puranjana (2).The person I have described as
potency, and actually both of us you and I are unknown is the Supreme Personality of God-
pure spiritual identities. Now just try to under- head, the master and eternal friend of the living
stand this. I am trying to explain our factual po- entity. Since the living entities cannot realize
sition (61).My dear friend, I, the Supersoul, and the Supreme Personality of Godhead by mate-
you, the individual soul, are not different in rial names, activities or qualities, He remains
quality, for we are both spiritual. In fact, My everlastingly unknown to the conditioned soul
dear friend, you are qualitatively not different (3). When the living entity wants to enjoy the
from Me in your constitutional position. Just try modes of material nature in their totality, he
to consider this subject. Those who are actually prefers, out of many bodily forms, to accept
advanced scholars, who are in knowledge, do that body which has nine gates, two hands and
not find any qualitative difference between you two legs. Thus he prefers to become a human
and Me (62). As a person sees the reflection of being or a demigod (4).The great sage Nārada
his body in a mirror to be one with himself and continued: The word pramadā mentioned in
not different, whereas others actually see two this regard refers to material intelligence, or ig-
bodies, so in our material condition, in which norance. It is to be understood as such. When
the living being is affected and yet not affected, one takes shelter of this kind of intelligence, he
there is a difference between God and the living identifies himself with the material body. Influ-
entity (63). enced by the material consciousness of “I” and
“mine,” he begins to enjoy and suffer through
In this way both swans live together in the
his senses. Thus the living entity is entrapped
heart. When the one swan is instructed by the
(5).The five working senses and the five senses
other, he is situated in his constitutional posi-
that acquire knowledge are all male friends of
tion. This means he regains his original Kṛṣṇa
Purañjanī. The living entity is assisted by these
269
senses in acquiring knowledge and engaging in means of two ears, and some living entities are
activity. The engagements of the senses are promoted to Pitṛloka and some to Devaloka. All
known as girlfriends, and the serpent, which this is made possible by the two ears (13).The
was described as having five heads, is the life city called Grāmaka, which is approached
air acting within the five circulatory processes through the lower gate of Āsurī [the genital or-
(6). The eleventh attendant, who is the com- gan], is meant for sex, which is very pleasing to
mander of the others, is known as the mind. He common men who are simply fools and rascals.
is the leader of the senses both in the acquisi- The faculty of procreation is called Durmada,
tion of knowledge and in the performance of and the rectum is called Nirṛti (14).When it is
work. The Pañcāla kingdom is that atmosphere said that Puranjana goes to Vaiśasa, it is meant
in which the five sense objects are enjoyed. that he goes to hell. He is accompanied by Lub-
Within that Pañcāla kingdom is the city of the dhaka, which is the working sense in the rec-
body, which has nine gates (7). tum. Formerly I have also spoken of two blind
associates. These associates should be under-
The eyes, nostrils and ears are pairs of gates
stood to be the hands and legs. Being helped by
situated in one place. The mouth, genitals and
the hands and legs, the living entity performs
rectum are also different gates. Being placed
all kinds of work and moves hither and thither
into a body having these nine gates, the living
(15). The word antaḥ-pura refers to the heart.
entity acts externally in the material world and
The word viṣūcīna, meaning “going every-
enjoys sense objects like form and taste
where,” indicates the mind. Within the mind
(8).Two eyes, two nostrils and a mouth all to-
the living entity enjoys the effects of the modes
gether five are situated in the front. The right
of material nature. These effects sometimes
ear is accepted as the southern gate, and the left
cause illusion, sometimes satisfaction and
ear is the northern gate. The two holes, or gates,
sometimes jubilation (16). Formerly it was ex-
situated in the west are known as the rectum
plained that the Queen is one’s intelligence.
and genital organ (9).The two gates named
While one is awake or asleep, that intelligence
Khadyotā and Āvirmukhī, which have been
creates different situations. Being influenced
spoken of, are the two eyes side by side in one
by contaminated intelligence, the living entity
place. The town named Vibhrājita should be
envisions something and simply imitates the
understood as form. In this way the two eyes
actions and reactions of his intelligence
are always engaged in seeing different kinds of
(17).Nārada Muni continued: What I referred to
forms (10).The two doors named Nalinī and
as the chariot was in actuality the body. The
Nālinī should be known as the two nostrils, and
senses are the horses that pull that chariot. As
the city named Saurabha represents aroma. The
time passes, year after year, these horses run
companion spoken of as Avadhūta is the sense
without obstruction, but in fact they make no
of smell. The door called Mukhyā is the mouth,
progress. Pious and impious activities are the
and Vipaṇa is the faculty of speech. Rasajña is
two wheels of the chariot. The three modes of
the sense of taste (11).The city called Āpaṇa
material nature are the chariot’s flags. The five
represents engagement of the tongue in speech,
types of life air constitute the living entity’s
and Bahūdana is the variety of foodstuffs. The
bondage, and the mind is considered to be the
right ear is called the gate of Pitṛhū, and the left
rope. Intelligence is the chariot driver. The
ear is called the gate of Devahū (12).Nārada
heart is the sitting place in the chariot, and the
Muni continued: The city spoken of as
dualities of life, such as pleasure and pain, are
Dakṣiṇa-pañcāla represents the scriptures
the knotting place. The seven elements are the
meant for directing pravṛtti, the process of
coverings of the chariot, and the working
sense enjoyment in fruitive activities. The other
senses are the five external processes. The
city, named Uttara-pañcāla, represents the
eleven senses are the soldiers. Being engrossed
scriptures meant for decreasing fruitive activi-
in sense enjoyment, the living entity, seated on
ties and increasing knowledge. The living en-
the chariot, hankers after fulfillment of his false
tity receives different kinds of knowledge by
270
desires and runs after sense enjoyment life after live. Those who are influenced by the mode of
life (18-20). passion engage in various types of productive
activities in the planetary systems where hu-
What was previously explained as
man beings live. Similarly, those influenced by
Caṇḍavega, powerful time, is covered by days
the mode of darkness are subjected to various
and nights, named Gandharvas and
types of misery and live in the animal kingdom
Gandharvīs. The body’s life span is gradually
(28). Covered by the mode of ignorance in ma-
reduced by the passage of days and nights,
terial nature, the living entity is sometimes a
which number 360 (21).What was described as
male, sometimes a female, sometimes a eu-
Kālakanyā should be understood as old age. No
nuch, sometimes a human being, sometimes a
one wants to accept old age, but Yavaneśvara
demigod, sometimes a bird, an animal, and so
[Yavana-rāja], who is death, accepts Jarā [old
on. In this way he is wandering within the ma-
age] as his sister (22).The followers of Ya-
terial world. His acceptance of different types
vaneśvara [Yamarāja] are called the soldiers of
of bodies is brought about by his activities un-
death, and they are known as the various types
der the influence of the modes of nature (29).
of disturbances that pertain to the body and
The living entity is exactly like a dog who,
mind. Prajvāra represents the two types of fe-
overcome with hunger, goes from door to door
ver: extreme heat and extreme cold typhoid
for some food. According to his destiny, he
and pneumonia (23).
sometimes receives punishment and is driven
The living entity lying down within the body out and at other times receives a little food to
is disturbed by many tribulations pertaining to eat. Similarly, the living entity, being influ-
providence, to other living entities and to his enced by so many desires, wanders in different
own body and mind. Despite all kinds of tribu- species of life according to destiny. Sometimes
lations, the living entity, subjected to the neces- he is high, and sometimes he is low. Sometimes
sities of the body, mind and senses and suffer- he goes to the heavenly planets, sometimes to
ing from various types of disease, is carried hell, sometimes to the middle planets, and so on
away by many plans due to his lust to enjoy the (30-31).
world. Although transcendental to this material
The living entities are trying to counteract
existence, the living entity, out of ignorance,
different miserable conditions pertaining to
accepts all these material miseries under the
providence, other living entities or the body and
pretext of false egoism (“I” and “mine”). In this
mind. Still, they must remain conditioned by
way he lives for a hundred years within this
the laws of nature, despite all attempts to coun-
body (24-25).The living entity by nature has
ter these laws (32).A man may carry a burden
minute independence to choose his own good
on his head, and when he feels it to be too
or bad fortune, but when he forgets his supreme
heavy, he sometimes gives relief to his head by
master, the Personality of Godhead, he gives
putting the burden on his shoulder. In this way
himself up unto the modes of material nature.
he tries to relieve himself of the burden. How-
Being influenced by the modes of material na-
ever, whatever process he devises to counteract
ture, he identifies himself with the body and,
the burden does nothing more than put the same
for the interest of the body, becomes attached
burden from one place to another (33).Nārada
to various activities. Sometimes he is under the
continued: O you who are free from all sinful
influence of the mode of ignorance, sometimes
activity! No one can counteract the effects of
the mode of passion and sometimes the mode
fruitive activity simply by manufacturing a dif-
of goodness. The living entity thus gets differ-
ferent activity devoid of Kṛṣṇa consciousness.
ent types of bodies under the modes of material
All such activity is due to our ignorance. When
nature (26-27).Those who are situated in the
we have a troublesome dream, we cannot re-
mode of goodness act piously according to Ve-
lieve it with a troublesome hallucination. One
dic injunctions. Thus they are elevated to the
can counteract a dream only by awaking. Sim-
higher planetary systems where the demigods
271
ilarly, our material existence is due to our igno- great sages Marīci, Atri, Aṅgirā, Pulastya, Pu-
rance and illusion. Unless we awaken to Kṛṣṇa laha, Kratu, Bhṛgu and Vasiṣṭha; and my hum-
consciousness, we cannot be relieved of such ble self [Nārada] are all stalwart brāhmaṇas
dreams. For the ultimate solution to all prob- who can speak authoritatively on Vedic litera-
lems, we must awaken to Kṛṣṇa consciousness ture. We are very powerful because of austeri-
(34).Sometimes we suffer because we see a ties, meditation and education. Nonetheless,
tiger in a dream or a snake in a vision, but ac- even after inquiring about the Supreme Person-
tually there is neither a tiger nor a snake. Thus ality of Godhead, whom we always see, we do
we create some situation in a subtle form and not know perfectly about Him (42-44).Despite
suffer the consequences. These sufferings can- the cultivation of Vedic knowledge, which is
not be mitigated unless we are awakened from unlimited, and the worship of different demi-
our dream (35). gods by the symptoms of Vedic mantras, dem-
igod worship does not help one to understand
The real interest of the living entity is to get
the supreme powerful Personality of Godhead
out of the nescience that causes him to endure
(45).When a person is fully engaged in devo-
repeated birth and death. The only remedy is to
tional service, he is favored by the Lord, who
surrender unto the Supreme Personality of
bestows His causeless mercy. At such a time,
Godhead through His representative. Unless
the awakened devotee gives up all material ac-
one renders devotional service unto the Su-
tivities and ritualistic performances mentioned
preme Personality of Godhead, Vāsudeva, one
in the Vedas (46).
cannot possibly become completely detached
from this material world, nor can he possibly My dear King Barhiṣmān, you should never
manifest real knowledge (36-37).O best of out of ignorance take to the Vedic rituals or to
kings, one who is faithful, who is always hear- fruitive activity, which may be pleasing to hear
ing the glories of the Supreme Personality of about or which may appear to be the goal of
Godhead, who is always engaged in the culture self-interest. You should never take these to be
of Kṛṣṇa consciousness and in hearing of the the ultimate goal of life (47).Those who are less
Lord’s activities, very soon becomes eligible to intelligent accept the Vedic ritualistic ceremo-
see the Supreme Personality of Godhead face nies as all in all. They do not know that the pur-
to face (38). My dear King, in the place where pose of the Vedas is to understand one’s own
pure devotees live, following the rules and reg- home, where the Supreme Personality of God-
ulations and thus purely conscious and engaged head lives. Not being interested in their real
with great eagerness in hearing and chanting home, they are illusioned and search after other
the glories of the Supreme Personality of God- homes (48).My dear King, the entire world is
head, in that place if one gets a chance to hear covered with the sharp points of kuśa grass, and
their constant flow of nectar, which is exactly on the strength of this you have become proud
like the waves of a river, one will forget the ne- because you have killed various types of ani-
cessities of life, namely hunger and thirst, and mals in sacrifices. Because of your foolishness,
become immune to all kinds of fear, lamenta- you do not know that devotional service is the
tion and illusion (39-40).Because the condi- only way one can please the Supreme Person-
tioned soul is always disturbed by the bodily ality of Godhead. You cannot understand this
necessities such as hunger and thirst, he has fact. Your only activities should be those that
very little time to cultivate attachment to hear- can please the Personality of Godhead. Our ed-
ing the nectarean words of the Supreme Person- ucation should be such that we can become el-
ality of Godhead (41).The most powerful Lord evated to Kṛṣṇa consciousness (49).Śrī Hari,
Brahmā, the father of all progenitors; Lord the Supreme Personality of Godhead, is the Su-
Śiva; Manu, Dakṣa and the other rulers of hu- persoul and guide of all living entities who have
mankind; the four saintly first-class brah- accepted material bodies within this world. He
macārīs headed by Sanaka and Sanātana; the is the supreme controller of all material activi-
ties in material nature. He is also our best
272
friend, and everyone should take shelter at His Just try to understand this. You are in a precar-
lotus feet. In doing so, one’s life will be auspi- ious position and are threatened from all sides
cious (50).One who is engaged in devotional (54).My dear King, just try to understand the
service has not the least fear in material exist- allegorical position of the deer. Be fully con-
ence. This is because the Supreme Personality scious of yourself, and give up the pleasure of
of Godhead is the Supersoul and friend of eve- hearing about promotion to heavenly planets by
ryone. One who knows this secret is actually fruitive activity. Give up household life, which
educated, and one thus educated can become is full of sex, as well as stories about such
the spiritual master of the world. One who is an things, and take shelter of the Supreme Person-
actually bona fide spiritual master, representa- ality of Godhead through the mercy of the lib-
tive of Kṛṣṇa, is not different from Kṛṣṇa(51). erated souls. In this way, please give up your
attraction for material existence (55).
The great saint Nārada continued: O great
personality, I have replied properly about all The King replied: My dear brāhmaṇa,
that you have asked me. Now hear another nar- whatever you have said I have heard with great
ration that is accepted by saintly persons and is attention and, considering all of it, have come
very confidential (52).My dear King, please to the conclusion that the ācāryas [teachers]
search out that deer who is engaged in eating who engaged me in fruitive activity did not
grass in a very nice flower garden along with know this confidential knowledge. If they were
his wife. That deer is very much attached to his aware of it, why did they not explain it to me?
business, and he is enjoying the sweet singing (56) My dear brāhmaṇa, there are contradic-
of the bumblebees in his garden. Just try to un- tions between your instructions and those of my
derstand his position. He is unaware that before spiritual teachers who engaged me in fruitive
him is a tiger, which is accustomed to living at activities. I now can understand the distinction
the cost of another’s flesh. Behind the deer is a between devotional service, knowledge and re-
hunter, who is threatening to pierce him with nunciation. I had some doubts about them, but
sharp arrows. Thus the deer’s death is imminent you have now very kindly dissipated all these
(53). doubts. I can now understand how even the
great sages are bewildered by the real purpose
My dear King, woman, who is very attrac-
of life. Of course, there is no question of sense
tive in the beginning but in the end very dis-
gratification (57).The results of whatever a liv-
turbing, is exactly like the flower, which is at-
ing entity does in this life are enjoyed in the
tractive in the beginning and detestable at the
next life (58).The expert knowers of the Vedic
end. With woman, the living entity is entangled
conclusions say that one enjoys or suffers the
with lusty desires, and he enjoys sex, just as one
results of his past activities. But practically it is
enjoys the aroma of a flower. He thus enjoys a
seen that the body that performed the work in
life of sense gratification from his tongue to his
the last birth is already lost. So how is it possi-
genitals and in this way the living entity con-
ble to enjoy or suffer the reactions of that work
siders himself very happy in family life. United
in a different body? (59)
with his wife, he always remains absorbed in
such thoughts. He feels great pleasure in hear- The great sage Nārada continued: The liv-
ing the talks of his wife and children, which are ing entity acts in a gross body in this life. This
like the sweet humming of bumblebees that body is forced to act by the subtle body, com-
collect honey from flower to flower. He forgets posed of mind, intelligence and ego. After the
that before him is time, which is taking away gross body is lost, the subtle body is still there
his life span with the passing of day and night. to enjoy or suffer. Thus there is no change
He does not see the gradual diminishing of his (60).The living entity, while dreaming, gives
life, nor does he care about the superintendent up the actual living body. Through the activities
of death, who is trying to kill him from behind. of his mind and intelligence, he acts in another
body, either as a god or a dog. After giving up
273
this gross body, the living entity enters either constantly associating with the Supreme Per-
an animal body or a demigod’s body on this sonality of Godhead in such a mental state that
planet or on another planet. He thus enjoys the the devotee can observe the cosmic manifesta-
results of the actions of his past life (61). The tion exactly as the Supreme Personality of God-
living entity labors under the bodily conception head does. Such observation is not always pos-
of “I am this, I am that. My duty is this, and sible, but it becomes manifest exactly like the
therefore I shall do it.” These are all mental im- dark planet known as Rāhu, which is observed
pressions, and all these activities are tempo- in the presence of the full moon (69).As long as
rary; nonetheless, by the grace of the Supreme there exists the subtle material body composed
Personality of Godhead, the living entity gets a of intelligence, mind, senses, sense objects, and
chance to execute all his mental concoctions. the reactions of the material qualities, the con-
Thus he gets another body (62).One can under- sciousness of false identification and its rela-
stand the mental or conscious position of a liv- tive objective, the gross body, exist as well
ing entity by the activities of two kinds of (70).When the living entity is in deep sleep,
senses the knowledge-acquiring senses and the when he faints, when there is some great shock
executive senses. Similarly, by the mental con- on account of severe loss, at the time of death,
dition or consciousness of a person, one can un- or when the body temperature is very high, the
derstand his position in the previous life movement of the life air is arrested. At that time
(63).Sometimes we suddenly experience some- the living entity loses knowledge of identifying
thing that was never experienced in the present the body with the self (71).When one is a youth,
body by sight or hearing. Sometimes we see all the ten senses and the mind are completely
such things suddenly in dreams (64).Therefore, visible. However, in the mother’s womb or in
my dear King, the living entity, who has a sub- the boyhood state, the sense organs and the
tle mental covering, develops all kinds of mind remain covered, just as the full moon is
thoughts and images because of his previous covered by the darkness of the dark-moon night
body. Take this from me as certain. There is no (72).When the living entity dreams, the sense
possibility of concocting anything mentally objects are not actually present. However, be-
without having perceived it in the previous cause one has associated with the sense objects,
body (65). they become manifest. Similarly, the living en-
tity with undeveloped senses does not cease to
O King, all good fortune unto you! The mind
exist materially, even though he may not be ex-
is the cause of the living entity’s attaining a cer-
actly in contact with the sense objects (73).
tain type of body in accordance with his asso-
ciation with material nature. According to The five sense objects, the five sense organs,
one’s mental composition, one can understand the five knowledge-acquiring senses and the
what the living entity was in his past life as well mind are the sixteen material expansions.
as what kind of body he will have in the future. These combine with the living entity and are in-
Thus the mind indicates the past and future fluenced by the three modes of material nature.
bodies (66).Sometimes in a dream we see Thus the existence of the conditioned soul is
something never experienced or heard of in this understood (74).By virtue of the processes of
life, but all these incidents have been experi- the subtle body, the living entity develops and
enced at different times, in different places and gives up gross bodies. This is known as the
in different conditions (67).The mind of the liv- transmigration of the soul. Thus the soul be-
ing entity continues to exist in various gross comes subjected to different types of so-called
bodies, and according to one’s desires for sense enjoyment, lamentation, fear, happiness and
gratification, the mind records different unhappiness (75).The caterpillar transports it-
thoughts. In the mind these appear together in self from one leaf to another by capturing one
different combinations; therefore these images leaf before giving up the other. Similarly, ac-
sometimes appear as things never seen or never cording to his previous work, the living entity
heard before (68).Kṛṣṇa consciousness means must capture another body before giving up the
274
one he has. This is because the mind is the res- all material bondage and will no longer have to
ervoir of all kinds of desires (76-77).As long as wander within this material world (84).The al-
we desire to enjoy sense gratification, we create legory of King Puranjana, described herein ac-
material activities. When the living entity acts cording to authority, was heard by me from my
in the material field, he enjoys the senses, and spiritual master, and it is full of spiritual
while enjoying the senses, he creates another knowledge. If one can understand the purpose
series of material activities. In this way the liv- of this allegory, he will certainly be relieved
ing entity becomes entrapped as a conditioned from the bodily conception and will clearly un-
soul (78).You should always know that this derstand life after death. Although one may not
cosmic manifestation is created, maintained understand what transmigration of the soul ac-
and annihilated by the will of the Supreme Per- tually is, one can fully understand it by study-
sonality of Godhead. Consequently, everything ing this narration(85).
within this cosmic manifestation is under the
Texts 29.1a-2a A desire to maintain body,
control of the Lord. To be enlightened by this
wife and children is also observed in animal so-
perfect knowledge, one should always engage
ciety. The animals have full intelligence to
himself in the devotional service of the Lord
manage such affairs. If a human being is simply
(79).
advanced in this respect, what is the difference
The great sage Maitreya continued: The between him and an animal? One should be
supreme devotee, the great saint Nārada, thus very careful to understand that this human life
explained to King Prācīnabarhi the constitu- is attained after many, many births in the evo-
tional position of the Supreme Personality of lutionary process. A learned man who gives up
Godhead and the living entity. After giving an the bodily conception of life, both gross and
invitation to the King, Nārada Muni left to re- subtle, will, by the enlightenment of spiritual
turn to Siddhaloka (80).In the presence of his knowledge, become a prominent individual
ministers, the saintly King Prācīnabarhi left or- spirit soul, as the Supreme Lord is also.
ders for his sons to protect the citizens. He then
Text 29.1b If a living entity is developed in
left home and went off to undergo austerities in
Kṛṣṇa consciousness and is merciful to others,
a holy place known as Kapilāśrama (81). Hav-
and if his spiritual knowledge of self-realiza-
ing undergone austerities and penances at Ka-
tion is perfect, he will immediately attain liber-
pilāśrama, King Prācīnabarhi attained full lib-
ation from the bondage of material existence.
eration from all material designations. He con-
stantly engaged in the transcendental loving Text 29.2b Everything happening within
service of the Lord and attained a spiritual po- time, which consists of past, present and future,
sition qualitatively equal to that of the Supreme is merely a dream. That is the secret under-
Personality of Godhead (82). standing in all Vedic literature.
My dear Vidura, one who hears this narra- SB 4.30: The Activities of the Pracetās
tion concerning the understanding of the living
Vidura inquired from Maitreya: O
entity’s spiritual existence, as described by the
brāhmaṇa, you formerly spoke about the sons
great sage Nārada, or who relates it to others,
of Prācīnabarhi and informed me that they sat-
will be liberated from the bodily conception of
isfied the Supreme Personality of Godhead by
life (83).This narration spoken by the great sage
chanting a song composed by LordŚiva. What
Nārada is full of the transcendental fame of the
did they achieve in this way? (1) My dear
Supreme Personality of Godhead. Conse-
Bārhaspatya, what did the sons of King
quently this narration, when described, cer-
Barhiṣat, known as the Pracetās, obtain after
tainly sanctifies this material world. It purifies
meeting Lord Śiva, who is very dear to the Su-
the heart of the living entity and helps him at-
preme Personality of Godhead, the bestower of
tain his spiritual identity. One who relates this
liberation? Certainly they were transferred to
transcendental narration will be liberated from
the spiritual world, but apart from that, what did
275
they obtain within this material world, either in mutual friendship that I wish you all good for-
this life or in other lives? (2) tune. Now you may ask a benediction of Me
(8).The Lord continued: Those who remember
The great sage Maitreya said: The sons of
you every evening of every day will become
King Prācīnabarhi, known as the Pracetās, un-
friendly with their brothers and with all other
derwent severe austerities within the seawater
living entities (9).Those who will offer Me the
to carry out the order of their father. By chant-
prayers composed by Lord Śiva, both in the
ing and repeating the mantras given by Lord
morning and in the evening, will be given ben-
Śiva, they were able to satisfy Lord Viṣṇu, the
edictions by Me. In this way they can both ful-
Supreme Personality of Godhead (3).At the end
fill their desires and attain good intelligence
of ten thousand years of severe austerities per-
(10).Because you have with pleasure accepted
formed by the Pracetās, the Supreme Personal-
within your hearts the orders of your father and
ity of Godhead, to reward their austerities, ap-
have executed those orders very faithfully, your
peared before them in His very pleasing form.
attractive qualities will be celebrated all over
This appealed to the Pracetās and satisfied the
the world (11).You will have a nice son, who
labor of their austerities (4).The Personality of
will be in no way inferior to Lord Brahmā. Con-
Godhead, appearing on the shoulder of Garuḍa,
sequently, he will be very famous all over the
seemed like a cloud resting on the summit of
universe, and the sons and grandsons generated
the mountain known as Meru. The transcenden-
by him will fill the three worlds (12).
tal body of the Personality of Godhead was
covered by attractive yellow garments, and His O sons of King Prācīnabarhiṣat, the heav-
neck was decorated with the jewel known as enly society girl named Pramlocā kept the lo-
Kaustubha-maṇi. The bodily effulgence of the tus-eyed daughter of Kaṇḍu in the care of the
Lord dissipated all the darkness of the uni- forest trees. Then she went back to the heavenly
verse(5). The Lord’s face was very beautiful, planet. This daughter was born by the coupling
and His head was decorated with a shining hel- of the Apsarā named Pramlocā with the sage
met and golden ornaments. The helmet was Kaṇḍu (13). Thereafter the child, who was left
dazzling and was very beautifully situated on to the care of the trees, began to cry in hunger.
His head. The Lord had eight arms, which each At that time the king of the forest, namely the
held a particular weapon. The Lord was sur- king of the moon planet, out of compassion
rounded by demigods, great sages and other as- placed his finger, which poured forth nectar,
sociates. These were all engaged in His service. within the child’s mouth. Thus the child was
Garuḍa, the carrier of the Lord, glorified the raised by the mercy of the king of the moon
Lord with Vedic hymns by flapping his wings. (14).Since all of you are very much obedient to
Garuḍa appeared to be an inhabitant of the My orders, I ask you to immediately marry that
planet known as Kinnaraloka (6).Around the girl, who is so well qualified with beauty and
neck of the Personality of Godhead hung a good qualities. According to the order of your
flower garland that reached to His knees. His father, create progeny through her (15).You
eight stout and elongated arms were decorated brothers are all of the same nature, being My
with that garland, which challenged the beauty devotees and obedient sons of your father. Sim-
of the goddess of fortune. With a merciful ilarly, that girl is also of the same type and is
glance and a voice like thunder, the Lord ad- dedicated to all of you. Thus both the girl and
dressed the sons of King Prācīnabarhiṣat, who you, the sons of Prācīnabarhiṣat, are on the
were very much surrendered unto Him (7). same platform, being united on a common prin-
ciple (16).The Lord then blessed all the Prace-
tās, saying: My dear princes, by My mercy you
said: My dear sons of the King, I am very much
can enjoy all the facilities of this world as well
pleased by the friendly relationships among
as the heavenly world. Indeed, you can enjoy
you. All of you are engaged in one occupation
all of them without hindrance and with full
devotional service. I am so pleased with your
strength for one million celestial years (17).
276
Thereafter you will develop unadulterated de- duality, although a place for material enjoy-
votional service unto Me and be freed from all ment, appears meaningless. Your transcenden-
material contamination. At that time, being tal form is full of transcendental bliss. We
completely unattached to material enjoyment in therefore offer our respects unto You. Your ap-
the so-called heavenly planets as well as in hell- pearances as Lord Brahmā, Lord Viṣṇu and
ish planets, you will return home, back to God- Lord Śiva are meant for the purpose of creating,
head (18). maintaining and annihilating this cosmic mani-
festation (23).Dear Lord, we offer our respect-
Those who are engaged in auspicious activ-
ful obeisances unto You because Your exist-
ities in devotional service certainly understand
ence is completely independent of all material
that the ultimate enjoyer or beneficiary of all
influences. Your Lordship always takes away
activities is the Supreme Personality of God-
the devotee’s miserable conditions, for Your
head. Thus when one acts, he offers the results
brain plans how to do so. You live everywhere
to the Supreme Personality of Godhead and
as Paramātmā; therefore You are known as
passes life always engaged in the topics of the
Vāsudeva. You also accept Vasudeva as Your
Lord. Even though such a person may be par-
father, and You are celebrated by the name
ticipating in family life, he is not affected by
Kṛṣṇa. You are so kind that You always in-
the results of his actions (19).Always engaging
crease the influence of all kinds of devotees
in the activities of devotional service, devotees
(24).Dear Lord, we offer our respectful obei-
feel ever-increasingly fresh and new in all their
sances unto You because from Your abdomen
activities. The all-knower, the Supersoul within
sprouts the lotus flower, the origin of all living
the heart of the devotee, makes everything in-
entities. You are always decorated with a lotus
creasingly fresh. This is known as the Brahman
garland, and Your feet resemble the lotus
position by the advocates of the Absolute
flower with all its fragrance. Your eyes are also
Truth. In such a liberated stage [brahma-bhūta],
like the petals of a lotus flower. Therefore we
one is never bewildered. Nor does one lament
always offer our respectful obeisances unto
or become unnecessarily jubilant. This is due to
You (25).Dear Lord, the garment You have put
the brahma-bhūta situation (20).
on is yellowish in color, like the saffron of a
The great sage Maitreya said: After the lotus flower, but it is not made of anything ma-
Personality of Godhead spoke thus, the Prace- terial. Since You live in everyone’s heart, You
tās began to offer Him prayers. The Lord is the are the direct witness of all the activities of all
bestower of all success in life and is the su- living entities. We offer our respectful obei-
preme benefactor. He is also the supreme friend sances unto You again and again (26).
who takes away all miserable conditions expe-
Dear Lord, we conditioned souls are always
rienced by a devotee. In a faltering voice, due
covered by ignorance in the bodily conception
to ecstasy, the Pracetās began to offer prayers.
of life. We therefore always prefer the misera-
They were purified by the presence of the Lord,
ble conditions of material existence. To deliver
who was before them face to face (21).
us from these miserable conditions, You have
The Pracetās spoke as follows: Dear Lord, advented Yourself in this transcendental form.
You relieve all kinds of material distress. Your This is evidence of Your unlimited causeless
magnanimous transcendental qualities and holy mercy upon those of us who are suffering in
name are all-auspicious. This conclusion is al- this way. Then what to speak of the devotees to
ready settled. You can go faster than the speed whom You are always so favorably disposed?
of mind and words. You cannot be perceived (27) Dear Lord, You are the killer of all inaus-
by material senses. We therefore offer You re- picious things. You are compassionate upon
spectful obeisances again and again (22).Dear Your poor devotees through the expansion of
Lord, we beg to offer our obeisances unto You. Your arcā-vigraha. You should certainly think
When the mind is fixed upon You, the world of of us as Your eternal servants (28). When the
Lord, out of His natural compassion, thinks of
277
His devotee, by that process only are all desires ultimate goal of sannyāsīs, those in the re-
of the neophyte devotee fulfilled. The Lord is nounced order of life, and Nārāyaṇa is wor-
situated in every living entity’s heart, although shiped through this saṅkīrtana movement by
the living entity may be very insignificant. The those who are liberated from material contami-
Lord knows everything about the living entity, nation. Indeed, they recite the holy name again
including all his desires. Although we are very and again (36).Dear Lord, Your personal asso-
insignificant, why should the Lord not know ciates, devotees, wander all over the world to
our desires? (29) O Lord of the universe, You purify even the holy places of pilgrimage. Is not
are the actual teacher of the science of devo- such activity pleasing to those who are actually
tional service. We are satisfied that Your Lord- afraid of material existence? (37)
ship is the ultimate goal of our life, and we pray
Dear Lord, by virtue of a moment’s associa-
that You will be satisfied with us. That is our
tion with Lord Śiva, who is very dear to You
benediction. We do not desire anything other
and who is Your most intimate friend, we were
than Your full satisfaction (30).Dear Lord, we
fortunate to attain You. You are the most expert
shall therefore pray for Your benediction be-
physician, capable of treating the incurable dis-
cause You are the Supreme, beyond all tran-
ease of material existence. On account of our
scendence, and because there is no end to Your
great fortune, we have been able to take shelter
opulences. Consequently, You are celebrated
at Your lotus feet (38).Dear Lord, we have
by the name Ananta (31).Dear Lord, when the
studied the Vedas, accepted a spiritual master
bee approaches the celestial tree called the
and offered respect to brāhmaṇas, advanced
pārijāta, it certainly does not leave the tree, be-
devotees and aged personalities who are spirit-
cause there is no need for such action. Simi-
ually very advanced. We have offered our re-
larly, when we have approached Your lotus feet
spects to them, and we have not been envious
and taken shelter of them, what further bene-
of any brother, friends or anyone else. We have
diction may we ask of You? (32) Dear Lord, as
also undergone severe austerities within the
long as we have to remain within this material
water and have not taken food for a long time.
world due to our material contamination and
All these spiritual assets of ours are simply of-
wander from one type of body to another and
fered for Your satisfaction. We pray for this
from one planet to another, we pray that we
benediction only, and nothing more (39-
may associate with those who are engaged in
40).Dear Lord, even great yogīs and mystics
discussing Your pastimes. We pray for this
who are very much advanced by virtue of aus-
benediction life after life, in different bodily
terities and knowledge and who have com-
forms and on different planets (33).Even a mo-
pletely situated themselves in pure existence, as
ment’s association with a pure devotee cannot
well as great personalities like Manu, Lord
be compared to being transferred to heavenly
Brahmā and Lord Śiva, cannot fully understand
planets or even merging into the Brahman ef-
Your glories and potencies. Nonetheless they
fulgence in complete liberation. For living en-
have offered their prayers according to their
tities who are destined to give up the body and
own capacities. In the same way, we, although
die, association with pure devotees is the high-
much lower than these personalities, also offer
est benediction (34).Whenever pure topics of
our prayers according to our own capability
the transcendental world are discussed, the
(41).Dear Lord, You have no enemies or
members of the audience forget all kinds of ma-
friends. Therefore You are equal to everyone.
terial hankerings, at least for the time being.
You cannot be contaminated by sinful activi-
Not only that, but they are no longer envious of
ties, and Your transcendental form is always
one another, nor do they suffer from anxiety or
beyond the material creation. You are the Su-
fear (35). The Supreme Lord, Nārāyaṇa, is pre-
preme Personality of Godhead because You re-
sent among devotees who are engaged in hear-
main everywhere within all existence. You are
ing and chanting the holy name of the Supreme
consequently known as Vāsudeva. We offer
Personality of Godhead. Lord Nārāyaṇa is the
You our respectful obeisances (42).
278
The great sage Maitreya continued: My SB 4.31: Nārada Instructs the Pracetās
dear Vidura, the Supreme Personality of God-
The great saint Maitreya continued: After
head, who is the protector of surrendered souls,
that, the Pracetās lived at home for thousands
being thus addressed by the Pracetās and wor-
of years and developed perfect knowledge in
shiped by them, replied, “May whatever you
spiritual consciousness. At last they remem-
have prayed for be fulfilled.” After saying this,
bered the blessings of the Supreme Personality
the Supreme Personality of Godhead, whose
of Godhead and left home, putting their wife in
prowess is never defeated, left. The Pracetās
charge of a perfect son (1).The Pracetās went to
were unwilling to be separated from Him be-
the seashore in the west where the great liber-
cause they had not seen Him to their full satis-
ated sage Jājali was residing. After perfecting
faction (43).Thereafter all the Pracetās
the spiritual knowledge by which one becomes
emerged from the waters of the sea. They then
equal toward all living entities, the Pracetās be-
saw that all the trees on land had grown very
came perfect in Kṛṣṇa consciousness (2).After
tall, as if to obstruct the path to the heavenly
practicing the yogāsana for mystic yoga, the
planets. These trees had covered the entire sur-
Pracetās managed to control their life air, mind,
face of the world. At this time the Pracetās be-
words and external vision. Thus by the
came very angry (44).My dear King, at the time
prāṇāyāma process they were completely re-
of devastation, Lord Śiva emits fire and air
lieved of material attachment. By remaining
from his mouth out of anger. To make the sur-
perpendicular, they could concentrate their
face of the earth completely treeless, the Prace-
minds on the uppermost Brahman. While they
tās also emitted fire and air from their mouths
were practicing this prāṇāyāma, the great sage
(45).After seeing that all the trees on the sur-
Nārada, who is worshiped both by demons and
face of the earth were being turned to ashes,
by demigods, came to see them (3).As soon as
Lord Brahmā immediately came to the sons of
the Pracetās saw that the great sage Nārada had
King Barhiṣmān and pacified them with words
appeared, they immediately got up even from
of logic(46). The remaining trees, being very
their āsanas. As required, they immediately of-
much afraid of the Pracetās, immediately deliv-
fered obeisances and worshiped him, and when
ered their daughter at the advice of Lord
they saw that Nārada Muni was properly
Brahmā (47).Following the order of Lord
seated, they began to ask him questions (4).
Brahmā, all the Pracetās accepted the girl as
their wife. From the womb of this girl, the son All the Pracetās began to address the great
of Lord Brahmā named Dakṣa took birth. sage Nārada: O great sage, O brāhmaṇa, we
Dakṣa had to take birth from the womb of hope you met with no disturbances while com-
Māriṣā due to his disobeying and disrespecting ing here. It is due to our great fortune that we
Lord Mahādeva [Śiva]. Consequently he had to are now able to see you. By the traveling of the
give up his body twice (48).His previous body sun, people are relieved from the fear of the
had been destroyed, but he, the same Dakṣa, in- darkness of night a fear brought about by
spired by the supreme will, created all the de- thieves and rogues. Similarly, your traveling is
sired living entities in the Cākṣuṣa manvantara like the sun’s, for you drive away all kinds of
(49).After being born, Dakṣa, by the superex- fear (5).O master, may we inform you that be-
cellence of his bodily luster, covered all others’ cause of our being overly attached to family af-
bodily opulence. Because he was very expert in fairs, we almost forgot the instructions we re-
performing fruitive activity, he was called by ceived from Lord Śiva and Lord Viṣṇu (6).
the name Dakṣa, meaning “the very expert.” Dear master, kindly enlighten us in transcen-
Lord Brahmā therefore engaged Dakṣa in the dental knowledge, which may act as a torch-
work of generating living entities and maintain- light by which we may cross the dark nescience
ing them. In due course of time, Dakṣa also en- of material existence (7).
gaged other Prajāpatis [progenitors] in the pro-
cess of generation and maintenance (50-51).
279
dear Vidura, being thus petitioned by the Prace- parts of that Supreme Personality (14).During
tās, the supreme devotee Nārada, who is always the rainy season, water is generated from the
absorbed in thoughts of the Supreme Personal- sun, and in due course of time, during the sum-
ity of Godhead, began to reply (8). mer season, the very same water is again ab-
sorbed by the sun. Similarly, all living entities,
The great sage Nārada said: When a living
moving and inert, are generated from the earth,
entity is born to engage in the devotional ser-
and again, after some time, they all return to the
vice of the Supreme Personality of Godhead,
earth as dust. Similarly, everything emanates
who is the supreme controller, his birth, all his
from the Supreme Personality of Godhead, and
fruitive activities, his life span, his mind and his
in due course of time everything enters into
words are all factually perfect (9).A civilized
Him again (15).Just as the sunshine is nondif-
human being has three kinds of births. The first
ferent from the sun, the cosmic manifestation is
birth is by a pure father and mother, and this
also nondifferent from the Supreme Personality
birth is called birth by semen. The next birth
of Godhead. The Supreme Personality is there-
takes place when one is initiated by the spiritual
fore all-pervasive within this material creation.
master, and this birth is called sāvitra. The third
When the senses are active, they appear to be
birth, called yājñika, takes place when one is
part and parcel of the body, but when the body
given the opportunity to worship Lord Viṣṇu.
is asleep, their activities are unmanifest. Simi-
Despite the opportunities for attaining such
larly, the whole cosmic creation appears differ-
births, even if one gets the life span of a demi-
ent and yet nondifferent from the Supreme Per-
god, if one does not actually engage in the ser-
son (16).My dear Kings, sometimes in the sky
vice of the Lord, everything is useless. Simi-
there are clouds, sometimes there is darkness,
larly, one’s activities may be mundane or spir-
and sometimes there is illumination. The ap-
itual, but they are useless if they are not meant
pearance of all these takes place consecutively.
for satisfying the Lord (10).Without devotional
Similarly, in the Supreme Absolute, the modes
service, what is the meaning of severe austeri-
of passion, darkness and goodness appear as
ties, the process of hearing, the power of
consecutive energies. Sometimes they appear,
speech, the power of mental speculation, ele-
and sometimes they disappear (17).Because the
vated intelligence, strength, and the power of
Supreme Lord is the cause of all causes, He is
the senses? (11) Transcendental practices that
the Supersoul of all individual living entities,
do not ultimately help one realize the Supreme
and He exists as both the remote and immediate
Personality of Godhead are useless, be they
cause. Since He is aloof from the material em-
mystic yoga practices, the analytical study of
anations, He is free from their interactions and
matter, severe austerity, the acceptance of
is Lord of material nature. You should therefore
sannyāsa, or the study of Vedic literature. All
engage in His devotional service, thinking
these may be very important aspects of spiritual
yourself qualitatively one with Him (18).
advancement, but unless one understands the
Supreme Personality of Godhead, Hari, all By showing mercy to all living entities, be-
these processes are useless (12). Factually the ing satisfied somehow or other, and restricting
Supreme Personality of Godhead is the original the senses from sense enjoyment, one can very
source of all self-realization. Consequently, the quickly satisfy the Supreme Personality of
goal of all auspicious activities karma, Jnana, Godhead, Janārdana (19).Being completely
yoga and bhakti is the Supreme Personality of cleansed of all material desires, the devotees
Godhead (13).As pouring water on the root of are freed from all mental contamination. Thus
a tree energizes the trunk, branches, twigs and they can always think of the Lord constantly
everything else, and as supplying food to the and address Him very feelingly. The Supreme
stomach enlivens the senses and limbs of the Personality of Godhead, knowing Himself to be
body, simply worshiping the Supreme Person- controlled by His devotees, does not leave them
ality of Godhead through devotional service au- for a second, just as the sky overhead never be-
tomatically satisfies the demigods, who are comes invisible (20).The Supreme Personality
280
of Godhead becomes very dear to those devo- My dear King, in this way, after hearing the
tees who have no material possessions but are transcendental messages of the Supreme Per-
fully happy in possessing the devotional ser- sonality of Godhead and His devotees from the
vice of the Lord. Indeed, the Lord relishes the great sage Maitreya, Vidura was overwhelmed
devotional activities of such devotees. Those with ecstasy. With tears in his eyes, he imme-
who are puffed up with material education, diately fell down at the lotus feet of his guru,
wealth, aristocracy and fruitive activity are his spiritual master. He then fixed the Supreme
very proud of possessing material things, and Personality of Godhead within the core of his
they often deride the devotees. Even if such heart (28).
people offer the Lord worship, the Lord never
Śrī Vidura said: O great mystic, O greatest
accepts them (21).Although the Supreme Per-
of all devotees, by your causeless mercy I have
sonality of Godhead is self-sufficient, He be-
been shown the path of liberation from this
comes dependent on His devotees. He does not
world of darkness. By following this path, a
care for the goddess of fortune, nor for the
person liberated from the material world can re-
kings and demigods who are after the favors of
turn home, back to Godhead (29).
the goddess of fortune. Where is that person
who is actually grateful and will not worship Śukadeva Gosvāmī continued: Vidura
the Personality of Godhead? (22) thus offered obeisances unto the great sage
Maitreya and, taking his permission, started for
the city of Hastināpura to see his own kinsmen,
dear King Vidura, Śrī Nārada Muni, the son of
although he had no material desires (30).O
Lord Brahmā, thus described all these relation-
King, those who hear these topics about kings
ships with the Supreme Personality of Godhead
who are completely surrendered to the Supreme
to the Pracetās. Afterward, he returned to Brah-
Personality of Godhead obtain without diffi-
maloka (23).Hearing from Nārada’s mouth the
culty a long life, wealth, good reputation, good
glories of the Lord, which vanquish all the ill
fortune and, ultimately, the opportunity to re-
fortune of the world, the Pracetās also became
turn home, back to Godhead (31).
attached to the Supreme Personality of God-
head. Meditating on His lotus feet, they ad- Canto 5: The Creative Impetus
vanced to the ultimate destination (24). My
SB 5.1: The Activities of Mahārāja Pri-
dear Vidura, I have told you everything you
yavrata
wanted to know about the conversation be-
tween Nārada and the Pracetās, the conversa- King Parīkṣit inquired from Śukadeva
tion describing the glories of the Lord. I have Gosvāmī: O great sage, why did King Pri-
related this as far as possible (25). yavrata, who was a great, self-realized devotee
of the Lord, remain in household life, which is
Śukadeva Gosvāmī continued: O best of
the root cause of the bondage of karma [fruitive
kings [King Parīkṣit], I have now finished tell-
activities] and which defeats the mission of hu-
ing about the descendants of the first son of
man life?(1) Devotees are certainly liberated
Svāyambhuva Manu, Uttānapāda. I shall now
persons. Therefore, O greatest of the
try to relate the activities of the descendants of
brāhmaṇas, they cannot possibly be absorbed in
Priyavrata, the second son of Svāyambhuva
family affairs.(2) Elevated mahātmās who have
Manu. Please hear them attentively (26).Alt-
taken shelter of the lotus feet of the Supreme
hough Mahārāja Priyavrata received instruc-
Personality of Godhead are fully satiated by the
tions from the great sage Nārada, he still en-
shade of those lotus feet. Their consciousness
gaged in ruling the earth. After fully enjoying
cannot possibly become attached to family
material possessions, he divided his property
members.(3) The King continued: O great
among his sons. He then attained a position by
brāhmaṇa, this is my great doubt. How was it
which he could return home, back to Godhead
possible for a person like King Priyavrata, who
(27).
was so attached to wife, children and home, to
281
achieve the topmost infallible perfection in residents of the planets named Siddhaloka,
Kṛṣṇa consciousness?(4) Gandharvaloka, Sādhyaloka and Cāraṇaloka,
as well as great sages and demigods flying in
ŚrīŚukadeva Gosvāmī said: What you
their different airplanes, assembled within the
have said is correct. The glories of the Supreme
canopy of the sky to receive Lord Brahmā and
Personality of Godhead, who is praised in elo-
worship him. As he received respect and ado-
quent, transcendental verses by such exalted
ration from the residents of the various planets,
personalities as Brahmā, are very pleasing to
Lord Brahmā appeared just like the full moon
great devotees and liberated persons. One who
surrounded by illuminating stars. Lord
is attached to the nectarean honey of the Lord’s
Brahmā’s great swan then arrived at the border
lotus feet, and whose mind is always absorbed
of Gandhamādana Hill and approached Prince
in His glories, may sometimes be checked by
Priyavrata, who was sitting there.(8) Lord
some impediment, but he still never gives up
Brahmā, the father of Nārada Muni, is the su-
the exalted position he has acquired.(5)
preme person within this universe. As soon as
Śukadeva Gosvāmī continued: My dear King,
Nārada saw the great swan, he could under-
Prince Priyavrata was a great devotee because
stand that Lord Brahmā had arrived. Therefore
he sought the lotus feet of Nārada, his spiritual
he immediately stood up, along with
master, and thus achieved the highest perfec-
Svāyambhuva Manu and his son Priyavrata,
tion in transcendental knowledge. With ad-
whom Nārada was instructing. Then they
vanced knowledge, he always engaged in dis-
folded their hands and began to worship Lord
cussing spiritual subjects and did not divert his
Brahmā with great respect.(9) My dear King
attention to anything else. The Prince’s father
Parīkṣit, because Lord Brahmā had finally de-
then asked him to take charge of ruling the
scended from Satyaloka to Bhūloka, Nārada
world. He tried to convince Priyavrata that this
Muni, Prince Priyavrata and Svāyambhuva
was his duty as indicated in the revealed scrip-
Manu came forward to offer him objects of
tures. Prince Priyavrata, however, was continu-
worship and to praise him in highly qualified
ously practicing bhakti-yoga by constantly re-
language, according to Vedic etiquette. At that
membering the Supreme Personality of God-
time, Lord Brahmā, the original person of this
head, thus engaging all his senses in the service
universe, felt compassion for Priyavrata and,
of the Lord. Therefore, although the order of his
looking upon him with a smiling face, spoke to
father could not be rejected, the Prince did not
him as follows.(10)
welcome it. Thus he very conscientiously
raised the question of whether he might be di- Lord Brahmā, the supreme person within
verted from devotional service by accepting the this universe, said: My dear Priyavrata, kindly
responsibility of ruling over the world.(6) hear attentively what I shall say to you. Do not
be jealous of the Supreme Lord, who is beyond
ŚrīŚukadeva Gosvāmī continued: The first
our experimental measurements. All of us, in-
created being and most powerful demigod in
cluding Lord Śiva, your father and the great
this universe is Lord Brahmā, who is always re-
sage Mahārṣi Nārada, must carry out the order
sponsible for developing universal affairs.
of the Supreme. We cannot deviate from His
Born directly from the Supreme Personality of
order.(11) One cannot avoid the order of the
Godhead, he dedicates his activities to the wel-
Supreme Personality of Godhead, not by the
fare of the entire universe, for he knows the
strength of severe austerities, an exalted Vedic
purpose of the universal creation. This su-
education, or the power of mystic yoga, physi-
premely powerful Lord Brahmā, accompanied
cal prowess or intellectual activities. Nor can
by his associates and the personified Vedas, left
one use his power of religion, his material opu-
his own abode in the highest planetary system
lence or any other means, either by himself or
and descended to the place of Prince Pri-
with the help of others, to defy the orders of the
yavrata’s meditation.(7) As Lord Brahmā de-
Supreme Lord. That is not possible for any liv-
scended on his carrier, the great swan, all the
ing being, from Brahmā down to the ant.(12)
282
My dear Priyavrata, by the order of the Su- because the Lord, extraordinarily, has ordered
preme Personality of Godhead, all living enti- you to do this. You will thus always be liber-
ties accept different types of bodies for birth ated from material association and be able to
and death, activity, lamentation, illusion, fear carry out the Lord’s orders in your constitu-
of future dangers, and happiness and dis- tional position.(19)
tress.(13) My dear boy, all of us are bound by
ŚrīŚukadeva Gosvāmī continued: After
the Vedic injunctions to the divisions of
thus being fully instructed by Lord Brahmā,
varṇāśrama according to our qualities and
who is the spiritual master of the three worlds,
work. These divisions are difficult to avoid be-
Priyavrata, his own position being inferior, of-
cause they are scientifically arranged. We must
fered obeisances, accepted the order and car-
therefore carry out our duties of varṇāśrama-
ried it out with great respect.(20) Lord Brahmā
dharma, like bulls obliged to move according to
was then worshiped by Manu, who respectfully
the direction of a driver pulling on ropes knot-
satisfied him as well as he could. Priyavrata and
ted to their noses.(14) My dear Priyavrata, ac-
Nārada also looked upon Brahmā with no
cording to our association with different modes
tinges of resentment. Having engaged Pri-
of material nature, the Supreme Personality of
yavrata in accepting his father’s request, Lord
Godhead gives us our specific bodies and the
Brahmā returned to his abode, Satyaloka,
happiness and distress we achieve. One must
which is indescribable by the endeavor of mun-
therefore remain situated as he is and be con-
dane mind or words.(21)
ducted by the Supreme Personality of Godhead,
exactly as a blind man is led by a person who Svāyambhuva Manu, with the assistance of
has eyes with which to see. (15) Lord Brahmā, thus fulfilled his desires. With
the permission of the great sage Nārada, he de-
Even if one is liberated, he nevertheless ac-
livered to his son the governmental responsibil-
cepts the body he has received according to his
ity for maintaining and protecting all the plan-
past karma. Without misconceptions, however,
ets of the universe. He thus achieved relief from
he regards his enjoyment and suffering due to
the most dangerous, poisonous ocean of mate-
that karma the way an awakened person regards
rial desires.(22) Following the order of the Su-
a dream he had while sleeping. He thus remains
preme Personality of Godhead, Mahārāja Pri-
steadfast and never works to achieve another
yavrata fully engaged in worldly affairs, yet he
material body under the influence of the three
always thought of the lotus feet of the Lord,
modes of material nature.(16) Even if he goes
which are the cause of liberation from all mate-
from forest to forest, one who is not self-con-
rial attachment. Although Priyavrata Mahārāja
trolled must always fear material bondage be-
was completely freed from all material contam-
cause he is living with six co-wivesthe mind
ination, he ruled the material world just to
and knowledge-acquiring senses. Even house-
honor the orders of his superiors.(23) Thereaf-
holder life, however, cannot harm a self-satis-
ter, Mahārāja Priyavrata married Barhiṣmatī,
fied, learned man who has conquered his
the daughter of the prajāpati named
senses.(17) One who is situated in household
Viśvakarmā. In her he begot ten sons equal to
life and who systematically conquers his mind
him in beauty, character, magnanimity and
and five sense organs is like a king in his for-
other qualities. He also begot a daughter, the
tress who conquers his powerful enemies. After
youngest of all, named Ūrjasvatī.(24) The ten
one has been trained in household life and his
sons of Mahārāja Priyavrata were named
lusty desires have decreased, he can move any-
Āgnīdhra, Idhmajihva, Yajñabāhu, Mahāvīra,
where without danger.(18) Lord Brahmā con-
Hiraṇyaretā, Ghṛtapṛṣṭha, Savana, Medhātithi,
tinued: My dear Priyavrata, seek shelter inside
Vītihotra and Kavi. These are also names of
the opening in the lotus of the feet of the Lord,
Agni, the fire-god.(25) Three among these ten-
whose navel is also like a lotus. Thus conquer
namely Kavi, Mahāvīra and Savanalived in
the six sense organs [the mind and knowledge-
complete celibacy. Thus trained in brahmacārī
acquiring senses]. Accept material enjoyment
283
life from the beginning of childhood, they were the sun is on the northern side of the hill, the
very conversant with the highest perfection, south receives less light, and when the sun is in
known as the paramahaṁsa-āśrama.(26) Thus the south, the north receives less. King Pri-
situated in the renounced order from the begin- yavrata disliked this situation and therefore de-
ning of their lives, all three of them completely cided to make daylight in the part of the uni-
controlled the activities of their senses and thus verse where there was night. He followed the
became great saints. They concentrated their orbit of the sun-god on a brilliant chariot and
minds always upon the lotus feet of the Su- thus fulfilled his desire. He could perform such
preme Personality of Godhead, who is the rest- wonderful activities because of the power he
ing place of the totality of living entities and had achieved by worshiping the Supreme Per-
who is therefore celebrated as Vāsudeva. Lord sonality of Godhead.(30) When Priyavrata
Vāsudeva is the only shelter of those who are drove his chariot behind the sun, the rims of his
actually afraid of material existence. By con- chariot wheels created impressions that later
stantly thinking of His lotus feet, these three became seven oceans, dividing the planetary
sons of Mahārāja Priyavrata became advanced system known as Bhū-maṇḍala into seven is-
in pure devotional service. By the prowess of lands.(31) The names of the islands are Jambū,
their devotional service, they could directly Plakṣa, Śālmali, Kuśa, Krauñca, Śāka and
perceive the Supreme Personality of Godhead, Puṣkara. Each island is twice as large as the one
who is situated in everyone’s heart as the Su- preceding it, and each is surrounded by a liquid
persoul, and realize that there was qualitatively substance, beyond which is the next island.(32)
no difference between themselves and The seven oceans respectively contain salt wa-
Him.(27) In his other wife, Mahārāja Priyavrata ter, sugarcane juice, liquor, clarified butter,
begot three sons, named Uttama, Tāmasa and milk, emulsified yogurt, and sweet drinking
Raivata. All of them later took charge of man- water. All the islands are completely sur-
vantara millenniums.(28) rounded by these oceans, and each ocean is
equal in breadth to the island it surrounds.
After Kavi, Mahāvīra and Savana were
Mahārāja Priyavrata, the husband of Queen
completely trained in the paramahaṁsa stage of
Barhiṣmatī, gave sovereignty over these islands
life, Mahārāja Priyavrata ruled the universe for
to his respective sons, namely Āgnīdhra,
eleven arbudas of years. Whenever he was de-
Idhmajihva, Yajñabāhu, Hiraṇyaretā,
termined to fix his arrow upon his bowstring
Ghṛtapṛṣṭha, Medhātithi and Vītihotra. Thus
with his two powerful arms, all opponents of
they all became kings by the order of their fa-
the regulative principles of religious life would
ther.(33) King Priyavrata then gave his daugh-
flee from his presence in fear of the unparal-
ter, Ūrjasvatī, in marriage to Śukrācārya, who
leled prowess he displayed in ruling the uni-
begot in her a daughter named Devayānī.(34)
verse. He greatly loved his wife Barhiṣmatī,
My dear King, a devotee who has taken shelter
and with the increase of days, their exchange of
of the dust from the lotus feet of the Lord can
nuptial love also increased. By her feminine be-
transcend the influence of the six material
havior as she dressed herself, walked, got up,
wavesnamely hunger, thirst, lamentation, illu-
smiled, laughed, and glanced about, Queen
sion, old age and deathand he can conquer the
Barhiṣmatī increased his energy. Thus although
mind and five senses. However, this is not very
he was a great soul, he appeared lost in the fem-
wonderful for a pure devotee of the Lord be-
inine conduct of his wife. He behaved with her
cause even a person beyond the jurisdiction of
just like an ordinary man, but actually he was a
the four castesin other words, an untouchableis
great soul.(29) While so excellently ruling the
immediately relieved of bondage to material
universe, King Priyavrata once became dissat-
existence if he utters the holy name of the Lord
isfied with the circumambulation of the most
even once.(35)
powerful sun-god. Encircling Sumeru Hill on
his chariot, the sun-god illuminates all the sur- While enjoying his material opulences with
rounding planetary systems. However, when
284
full strength and influence, Mahārāja Pri- order. Strictly observing the principles of reli-
yavrata once began to consider that although he gion, he gave full protection to the inhabitants
had fully surrendered to the great saint Nārada of Jambūdvīpa as if they were his own begotten
and was actually on the path of Kṛṣṇa con- sons.(1) Desiring to get a perfect son and be-
sciousness, he had somehow become again en- come an inhabitant of Pitṛloka, Mahārāja
tangled in material activities. Thus his mind Āgnīdhra once worshiped Lord Brahmā, the
now became restless, and he began to speak in master of those in charge of material creation.
a spirit of renunciation.(36) The King thus be- He went to a valley of Mandara Hill, where the
gan criticizing himself: Alas, how condemned damsels of the heavenly planets come down to
I have become because of my sense gratifica- stroll. There he collected garden flowers and
tion! I have now fallen into material enjoyment, other necessary paraphernalia and then en-
which is exactly like a covered well. I have had gaged in severe austerities and worship.(2) Un-
enough! I am not going to enjoy any more. Just derstanding King Āgnīdhra’s desire, the first
see how I have become like a dancing monkey and most powerful created being of this uni-
in the hands of my wife. Because of this, I am verse, Lord Brahmā, selected the best of the
condemned.(37) By the grace of the Supreme dancing girls in his assembly, whose name was
Personality of Godhead, Mahārāja Priyavrata Pūrvacitti, and sent her to the King.(3) The Ap-
reawakened to his senses. He divided all his sarā sent by Lord Brahmā began strolling in a
earthly possessions among his obedient sons. beautiful park near the place where the King
He gave up everything, including his wife, with was meditating and worshiping. The park was
whom he had enjoyed so much sense gratifica- beautiful because of its dense green foliage and
tion, and his great and opulent kingdom, and he golden creepers. There were pairs of varied
completely renounced all attachment. His birds such as peacocks, and in a lake there were
heart, having been cleansed, became a place of ducks and swans, all vibrating very sweet
pastimes for the Supreme Personality of God- sounds. Thus the park was magnificently beau-
head. Thus he was able to return to the path of tiful because of the foliage, the clear water, the
Kṛṣṇa consciousness, spiritual life, and resume lotus flowers and the sweet singing of various
the position he had attained by the grace of the kinds of birds.(4)
great saint Nārada.(38)
As Pūrvacitti passed by on the road in a very
There are many famous verses regarding beautiful style and mood of her own, the pleas-
Mahārāja Priyavrata’s activities: ing ornaments on her ankles tinkled with her
every step. Although Prince Āgnīdhra was con-
missing(39)“To stop the quarreling among
trolling his senses, practicing yoga with half-
different peoples, Mahārāja Priyavrata marked
open eyes, he could see her with his lotuslike
boundaries at rivers and at the edges of moun-
eyes, and when he heard the sweet tinkling of
tains and forests so that no one would trespass
her bangles, he opened his eyes slightly more
upon another’s property.”(40) “As a great fol-
and could see that she was just nearby.(5) Like
lower and devotee of the sage Nārada,
a honeybee, the Apsarā smelled the beautiful
Mahārāja Priyavrata considered hellish the op-
and attractive flowers. She could attract the
ulences he had achieved by dint of fruitive ac-
minds and vision of both humans and demigods
tivities and mystic power, whether in the lower
by her playful movements, her shyness and hu-
or heavenly planetary systems or in human so-
mility, her glances, the very pleasing sounds
ciety.”(41)
that poured from her mouth as she spoke, and
SB 5.2: The Activities of Mahārāja the motion of her limbs. By all these qualities,
Āgnīdhra she opened for Cupid, who bears an arrow of
flowers, a path of aural reception into the minds
ŚrīŚukadeva Gosvāmī continued: After
of men. When she spoke, nectar seemed to flow
his father, Mahārāja Priyavrata, departed to fol-
from her mouth. As she breathed, the bees, mad
low the path of spiritual life by undergoing aus-
for the taste of her breath, tried to hover about
terities, King Āgnīdhra completely obeyed his
285
her beautiful lotuslike eyes. Disturbed by the see they are the lovely color of kadamba flow-
bees, she tried to move hastily, but as she raised ers, and your waist is encircled by a belt of
her feet to walk quickly, her hair, the belt on her burning cinders. Indeed, you seem to have for-
hips, and her breasts, which were like water gotten to dress yourself.(10) Āgnīdhra then
jugs, also moved in a way that made her ex- praised Pūrvacitti’s raised breasts. He said: My
tremely beautiful and attractive. Indeed, she dear brāhmaṇa your waist is very thin, yet with
seemed to be making a path for the entrance of great difficulty you are carefully carrying two
Cupid, who is most powerful. Therefore the horns, to which my eyes have become attracted.
prince, completely subdued by seeing her, What is filling those two beautiful horns? You
spoke to her as follows.(6) The Prince mistak- seem to have spread fragrant red powder upon
enly addressed the Apsarā: O best of saintly them, powder that is like the rising morning
persons, who are you? Why are you on this hill, sun. O most fortunate one, I beg to inquire
and what do you want to do? Are you one of the where you have gotten this fragrant powder that
illusory potencies of the Supreme Personality is perfuming my āśrama, my place of resi-
of Godhead? You seem to be carrying two dence.(11) O best friend, will you kindly show
bows without strings. What is the reason you me the place where you reside? I cannot imag-
carry these bows? Is it for some purpose of your ine how the residents of that place have gotten
own or for the sake of a friend? Perhaps you such wonderful bodily features as your raised
carry them to kill the mad animals in this for- breasts, which agitate the mind and eyes of a
est.(7) Then Āgnīdhra observed the glancing person like me who sees them. Judging by the
eyes of Pūrvacitti and said: My dear friend, you sweet speech and kind smiles of those resi-
have two very powerful arrows, namely your dents, I think that their mouths must contain
glancing eyes. Those arrows have feathers like nectar.(12)
the petals of a lotus flower. Although they have
My dear friend, what do you eat to maintain
no shafts, they are very beautiful, and they have
your body? Because you are chewing betel, a
very sharp, piercing points. They appear very
pleasing scent is emanating from your mouth.
peaceful, and thus it seems that they will not be
This proves that you always eat the remnants of
shot at anyone. You must be loitering in this
food offered to Viṣṇu. Indeed, you must also be
forest to shoot those arrows at someone, but I
an expansion of Lord Viṣṇu’s body. Your face
cannot understand whom. My intelligence is
is as beautiful as a pleasing lake. Your jeweled
dull, and I cannot combat you. Indeed, no one
earrings resemble two brilliant sharks with un-
can equal you in prowess, and therefore I pray
blinking eyes like those of Viṣṇu, and your own
that your prowess will be for my good for-
eyes resemble two restless fish. Simultane-
tune.(8) Seeing the bumblebees following
ously, therefore, two sharks and two restless
Pūrvacitti, Mahārāja Āgnīdhra said: My dear
fish are swimming in the lake of your face. Be-
Lord, the bumblebees surrounding your body
sides them, the white rows of your teeth seem
are like disciples surrounding your worshipable
like rows of very beautiful swans in the water,
self. They are incessantly chanting the mantras
and your scattered hair resembles swarms of
of the Sāma Veda and the Upaniṣads, thus of-
bumblebees following the beauty of your
fering prayers to you. Just as great sages resort
face.(13) My mind is already restless, and by
to the branches of Vedic literatures, the bum-
playing with a ball, moving it all about with
blebees are enjoying the showers of flowers
your lotuslike palm, you are also agitating my
falling from your hair.(9) O brāhmaṇa, I can
eyes. Your curling black hair is now scattered,
simply hear the tinkling of your ankle bells.
but you are not attentive to arranging it. Are
Within those bells, tittiri birds seem to be chirp-
you not going to arrange it? Like a man at-
ing among themselves. Although I do not see
tached to women, the most cunning wind is try-
their forms, I can hear how they are chirping.
ing to take off your lower garment. Are you not
When I look at your beautiful circular hips, I
mindful of it?(14) O best among those perform-
286
ing austerities, where did you get this wonder- injunctions, the King, after his death, was pro-
ful beauty that dismantles the austerities per- moted to the same planet as his celestial wife.
formed by others? Where have you learned this That planet, which is called Pitṛloka, is where
art? What austerity have you undergone to the pitās, the forefathers, live in great de-
achieve this beauty, my dear friend? I desire light.(22) After the departure of their father, the
that you join me to perform austerity and pen- nine brothers married the nine daughters of
ance, for it may be that the creator of the uni- Meru named Merudevī, Pratirūpā, Ugra-
verse, Lord Brahmā, being pleased with me, daṁṣṭrī, Latā, Ramyā, Śyāmā, Nārī, Bhadrā
has sent you to become my wife.(15) Lord and Devavīti.(23)
Brahmā, who is worshiped by the brāhmaṇas,
SB 5.3: Ṛṣabhadeva’s Appearance in the
has very mercifully given you to me, and that is
Womb of Merudevī, the Wife of King Nābhi
why I have met you. I do not want to give up
your company, for my mind and eyes are fixed Śukadeva Gosvāmī continued to speak:
upon you and cannot be drawn away. O woman Mahārāja Nābhi, the son of Āgnīdhra, wished
with beautiful raised breasts, I am your fol- to have sons, and therefore he attentively began
lower. You may take me wherever you like, and to offer prayers and worship the Supreme Per-
your friends may also follow me.(16) sonality of Godhead, Lord Viṣṇu, the master
and enjoyer of all sacrifices. Mahārāja Nābhi’s
Śukadeva Gosvāmī continued: Mahārāja
wife, Merudevī, who had not given birth to any
Āgnīdhra, whose intelligence was like that of a
children at that time, also worshiped Lord
demigod, knew the art of flattering women to
Viṣṇu along with her husband.(1) In the perfor-
win them to his side. He therefore pleased that
mance of a sacrifice, there are seven transcen-
celestial girl with his lusty words and gained
dental means to obtain the mercy of the Su-
her favor(17) Attracted by the intelligence,
preme Personality of Godhead: (1) by sacrific-
learning, youth, beauty, behavior, opulence and
ing valuable things or eatables, (2) by acting in
magnanimity of Āgnīdhra, the King of
terms of place, (3) by acting in terms of time,
Jambūdvīpa and master of all heroes, Pūrvacitti
(4) by offering hymns, (5) by going through the
lived with him for many thousands of years and
priest, (6) by offering gifts to the priests and (7)
luxuriously enjoyed both worldly and heavenly
by observing the regulative principles. How-
happiness. (18) In the womb of Pūrvacitti,
ever, one cannot always obtain the Supreme
Mahārāja Āgnīdhra, the best of kings, begot
Lord through this paraphernalia. Nonetheless,
nine sons, named Nābhi, Kiṁpuruṣa, Hari-
the Lord is affectionate to His devotee; there-
varṣa, Ilāvṛta, Ramyaka, Hiraṇmaya, Kuru,
fore when Mahārāja Nābhi, who was a devotee,
Bhadrāśva and Ketumāla.(19)
worshiped and offered prayers to the Lord with
Pūrvacitti gave birth to these nine sons, one great faith and devotion and with a pure uncon-
each year, but after they grew up she left them taminated mind, superficially performing some
at home and again approached Lord Brahmā to yajña in the line of pravargya, the kind Su-
worship him.(20) Because of drinking the preme Personality of Godhead, due to His af-
breast milk of their mother, the nine sons of fection for His devotees, appeared before King
Āgnīdhra naturally had strong, well-built bod- Nābhi in His unconquerable and captivating
ies. Their father gave them each a kingdom in form with four hands. In this way, to fulfill the
a different part of Jambūdvīpa. The kingdoms desire of His devotee, the Supreme Personality
were named according to the names of the sons. of Godhead manifested Himself in His beauti-
Thus the sons of Āgnīdhra ruled the kingdoms ful body before His devotee. This body pleases
they received from their father.(21)After the mind and eyes of the devotees.(2) Lord
Pūrvacitti’s departure, King Āgnīdhra, his lusty Viṣṇu appeared before King Nābhi with four
desires not at all satisfied, always thought of arms. He was very bright, and He appeared to
her. Therefore, in accordance with the Vedic be the best of all personalities. Around the
lower portion of His body, He wore a yellow
287
silken garment. On His chest was the mark of many arrangements to please Your Lord-
Śrīvatsa, which always displays beauty. He car- ship.(7) All of life’s goals and opulences are di-
ried a conchshell, lotus flower, disc and club, rectly, self-sufficiently, unceasingly and unlim-
and He wore a garland of forest flowers and the itedly increasing in You at every moment. In-
Kaustubha gem. He was beautifully decorated deed, You are unlimited enjoyment and blissful
with a helmet, earrings, bangles, belt, pearl existence itself. As far as we are concerned, O
necklace, armlets, ankle bells and other bodily Lord, we are always after material enjoyment.
ornaments bedecked with radiant jewels. See- You do not need all these sacrificial arrange-
ing the Lord present before them, King Nābhi ments, but they are meant for us so that we may
and his priests and associates felt just like poor be benedicted by Your Lordship. All these sac-
people who have suddenly attained great rifices are performed for our fruitive results,
riches. They received the Lord and respectfully and they are not actually needed by You.(8) O
bent their heads and offered Him things in wor- Lord of lords, we are completely ignorant of the
ship.(3) execution of dharma, artha, kāma and mokṣa,
the process of liberation, because we do not ac-
The priests began to offer prayers to the
tually know the goal of life. You have appeared
Lord, saying: O most worshipable one, we are
personally before us like a person soliciting
simply Your servants. Although You are full in
worship, but actually You are present here just
Yourself, please, out of Your causeless mercy,
so we can see You. You have come out of Your
accept a little service from us, Your eternal
abundant and causeless mercy in order to serve
servants. We are not actually aware of Your
our purpose, our interest, and give us the bene-
transcendental form, but we can simply offer
fit of Your personal glory called apavarga, lib-
our respectful obeisances again and again, as
eration. You have come, although You are not
instructed by the Vedic literatures and author-
properly worshiped by us due to our igno-
ized ācāryas. Materialistic living entities are
rance.(9) O most worshipable of all, You are
very much attracted to the modes of material
the best of all benefactors, and Your appear-
nature, and therefore they are never perfect, but
ance at saintly King Nābhi’s sacrificial arena is
You are above the jurisdiction of all material
meant for our benediction. Because You have
conceptions. Your name, form and qualities are
been seen by us, You have bestowed upon us
all transcendental and beyond the conception of
the most valuable benediction.(10)
experimental knowledge. Indeed, who can con-
ceive of You? In the material world we can per- Dear Lord, all the great sages who are
ceive only material names and qualities. We thoughtful and saintly persons incessantly re-
have no other power than to offer our respectful count Your spiritual qualities. These sages have
obeisances and prayers unto You, the transcen- already burned up all the unlimited dirty things
dental person. The chanting of Your auspicious and, by the fire of knowledge, strengthened
transcendental qualities will wipe out the sins their detachment from the material world. Thus
of all mankind. That is the most auspicious ac- they have attained Your qualities and are self-
tivity for us, and we can thus partially under- satisfied. Yet even for those who feel spiritual
stand Your supernatural position.(4-5) O Su- bliss in chanting Your attributes, Your personal
preme Lord, You are full in every respect. You presence is very rare.(11) Dear Lord, we may
are certainly very satisfied when Your devotees not be able to remember Your name, form and
offer You prayers with faltering voices and in qualities due to stumbling, hunger, falling
ecstasy bring You tulasī leaves, water, twigs down, yawning or being in a miserable diseased
bearing new leaves, and newly grown grass. condition at the time of death when there is a
This surely makes You satisfied.(6) high fever. We therefore pray unto You, O
Lord, for You are very affectionate to Your
We have engaged in Your worship with
devotees. Please help us remember You and ut-
many things and have offered sacrifices unto
ter Your holy names, attributes and activities,
You, but we think that there is no need for so
which can dispel all the reactions of our sinful
288
lives.(12) qualified with brahminical qualities to be as

good as My own mouth.(17) Since I cannot find
Dear Lord, here is the great King Nābhi,
anyone equal to Me, I shall personally expand
whose ultimate goal in life is to have a son like
Myself into a plenary portion and thus advent
You. Your Lordship, his position is like that of
Myself in the womb of Merudevī, the wife of
a person approaching a very rich man and beg-
Mahārāja Nābhi, the son of Āgnīdhra.(18)
ging for a little grain. Mahārāja Nābhi is so de-
sirous of having a son that he is worshiping Śukadeva Gosvāmī continued: After say-
You for a son, although You can offer him any ing this, the Lord disappeared. The wife of
exalted position, including elevation to the King Nābhi, Queen Merudevī, was sitting by
heavenly planets or liberation back to God- the side of her husband, and consequently she
head.(13) Dear Lord, unless one worships the could hear everything the Supreme Lord had
lotus feet of great devotees, one will be con- spoken.(19) O Viṣṇudatta, Parīkṣit Mahārāja,
quered by the illusory energy, and his intelli- the Supreme Personality of Godhead was
gence will be bewildered. Indeed, who has not pleased by the great sages at that sacrifice. Con-
been carried away by the waves of material en- sequently the Lord decided to personally ex-
joyment, which are like poison? Your illusory hibit the method of executing religious princi-
energy is unconquerable. No one can see the ples [as observed by brahmacārīs, sannyāsīs,
path of this material energy or tell how it is vānaprasthas and gṛhasthas engaged in rituals]
working.(14) O Lord, You perform many won- and also satisfy Mahārāja Nābhi’s desire. Con-
derful activities. Our only aim was to acquire a sequently He appeared as the son of Merudevī
son by performing this great sacrifice; therefore in His original spiritual form, which is above
our intelligence is not very sharp. We are not the modes of material nature.(20)
experienced in ascertaining life’s goal. By in-
SB 5.4: The Characteristics of
viting You to this negligible sacrifice for some
Ṛṣabhadeva, the Supreme Personality of
material motive, we have certainly committed
Godhead
a great offense at Your lotus feet. Therefore, O
Lord of lords, please excuse our offense be- ŚrīŚukadeva Gosvāmī said: As soon as the
cause of Your causeless mercy and equal Lord was born as the son of Mahārāja Nābhi,
mind.(15) He manifested symptoms of the Supreme Lord,
such as marks on the bottoms of His feet [the
ŚrīŚukadeva Gosvāmī said: The priests,
flag, thunderbolt, etc.]. This son was equal to
who were even worshiped by King Nābhi, the
everyone and very peaceful. He could control
Emperor of Bhārata-varṣa, offered prayers in
His senses and His mind, and, possessing all
prose [generally they were in poetry] and
opulence, He did not hanker for material enjoy-
bowed down at the Lord’s lotus feet. The Lord
ment. Endowed with all these attributes, the son
of lords, the ruler of the demigods, was very
of Mahārāja Nābhi became more powerful day
pleased with them, and He began to speak as
after day. Due to this, the citizens, learned
follows.(16)
brāhmaṇas, demigods and ministers wanted
The Supreme Personality of Godhead re- Ṛṣabhadeva to be appointed ruler of the
plied: O great sages, I am certainly very earth.(1) When the son of Mahārāja Nābhi be-
pleased with your prayers. You are all truthful. came visible, He evinced all good qualities de-
You have prayed for the benediction of a son scribed by the great poetsnamely, a well-built
like Me for King Nābhi, but this is very difficult body with all the symptoms of the Godhead,
to obtain. Since I am the Supreme Person with- prowess, strength, beauty, name, fame, influ-
out a second and since no one is equal to Me, ence and enthusiasm. When the father,
another personality like Me is not possible to Mahārāja Nābhi, saw all these qualities, he
find. In any case, because you are all qualified thought his son to be the best of human beings
brāhmaṇas, your vibrations should not prove or the supreme being. Therefore he gave Him
untrue. I consider the brāhmaṇas who are well the name Ṛṣabha.(2)
289
Indra, the King of heaven, who is very ma- of Mahārāja Nābhi? Who can attain his activi-
terially opulent, became envious of King ties? Because of his devotional service, the Su-
Ṛṣabhadeva. Consequently he stopped pouring preme Personality of Godhead agreed to be-
water on the planet known as Bhārata-varṣa. At come his son.” (6) The second prayer is this.]
that time the Supreme Lord, Ṛṣabhadeva, the “Who is a better worshiper of brāhmaṇas than
master of all mystic power, understood King Mahārāja Nābhi? Because he worshiped the
Indra’s purpose and smiled a little. Then, by qualified brāhmaṇas to their full satisfaction,
His own prowess, through yoga-māyā [His in- the brāhmaṇas, by their brahminical prowess,
ternal potency], He profusely poured water showed Mahārāja Nābhi the Supreme Person-
upon His own place, which was known as ality of Godhead, Nārāyaṇa, in person.”(7)
Ajanābha.(3) Due to getting a perfect son ac-
After Nābhi Mahārāja departed for Bada-
cording to his desire, King Nābhi was always
rikāśrama, the Supreme Lord, Ṛṣabhadeva, un-
overwhelmed with transcendental bliss and was
derstood that His kingdom was His field of ac-
very affectionate to his son. It was with ecstasy
tivities. He therefore showed Himself as an ex-
and a faltering voice that he addressed Him,
ample and taught the duties of a householder by
“My dear son, my darling.” This mentality was
first accepting brahmacarya under the direction
brought about by yoga-māyā, whereby he ac-
of spiritual masters. He also went to live at the
cepted the Supreme Lord, the supreme father,
spiritual masters’ place, gurukula. After His ed-
as his own son. Out of His supreme good will,
ucation was finished, He gave gifts (guru-
the Lord became his son and dealt with every-
dakṣiṇā) to His spiritual masters and then ac-
one as if He were an ordinary human being.
cepted the life of a householder. He took a wife
Thus King Nābhi began to raise his transcen-
named Jayantī and begot one hundred sons who
dental son with great affection, and he was
were as powerful and qualified as He Himself.
overwhelmed with transcendental bliss, joy and
His wife Jayantī had been offered to Him by In-
devotion.(4)
dra, the King of heaven. Ṛṣabhadeva and
King Nābhi understood that his son, Jayantī performed householder life in an exem-
Ṛṣabhadeva, was very popular among the citi- plary way, carrying out ritualistic activities or-
zens and among government officers and min- dained by the śruti and smṛti śāstra.(8) Of
isters. Understanding the popularity of his son, Ṛṣabhadeva’s one hundred sons, the eldest,
Mahārāja Nābhi enthroned Him as the emperor named Bharata, was a great, exalted devotee
of the world to give protection to the general qualified with the best attributes. In his honor,
populace in terms of the Vedic religious sys- this planet has become known as Bhārata-
tem. To do this, he entrusted Him into the hands varṣa.(9) Following Bharata, there were ninety-
of learned brāhmaṇas, who would guide Him in nine other sons. Among these were nine elderly
administrating the government. Then Mahārāja sons, named Kuśāvarta, Ilāvarta, Brahmāvarta,
Nābhi and his wife, Merudevī, went to Bada- Malaya, Ketu, Bhadrasena, Indraspṛk, Vidar-
rikāśrama in the Himālaya Mountains, where bha and Kīkaṭa.(10) In addition to these sons
the King engaged Himself very expertly in aus- were Kavi, Havi, Antarikṣa, Prabuddha, Pip-
terities and penances with great jubilation. In palāyana, Āvirhotra, Drumila, Camasa and
full samādhi he worshiped the Supreme Per- Karabhājana. These were all very exalted, ad-
sonality of Godhead, Nara-Nārāyaṇa, who is vanced devotees and authorized preachers of
Kṛṣṇa in His plenary expansion. By doing so, Śrīmad-Bhāgavatam. These devotees were glo-
in course of time Mahārāja Nābhi was elevated rified due to their strong devotion to Vāsudeva,
to the spiritual world known as Vaikuṇṭha.(5) the Supreme Personality of Godhead. There-
fore they were very exalted. To satisfy the mind
O Mahārāja Parīkṣit, to glorify Mahārāja
perfectly, I [Śukadeva Gosvāmī] shall hereafter
Nābhi the old sages composed two verses. One
describe the characteristics of these nine devo-
of them is this: “Who can attain the perfection
tees when I discuss the conversation between
Nārada and Vasudeva.(11-12) In addition to
290
these nineteen sons mentioned above, there vaiśyas and śūdras.(16) Lord Ṛṣabhadeva per-
were eighty-one younger ones, all born of formed all kinds of sacrifices one hundred
Ṛṣabhadeva and Jayantī. According to the or- times according to the instructions of the Vedic
der of their father, they became well-cultured, literatures. Thus He satisfied Lord Viṣṇu in
well-behaved, very pure in their activities and every respect. All the rituals were enriched by
expert in Vedic knowledge and the perfor- first-class ingredients. They were executed in
mance of Vedic rituals. Thus they all became holy places according to the proper time by
perfectly qualified brāhmaṇas.(13) priests who were all young and faithful. In this
way Lord Viṣṇu was worshiped, and the
Being an incarnation of the Supreme Per-
prasāda was offered to all the demigods. Thus
sonality of Godhead, Lord Ṛṣabhadeva was
the functions and festivals were all success-
fully independent because His form was spir-
ful.(17) No one likes to possess anything that is
itual, eternal and full of transcendental bliss. He
like a will-o’-the-wisp or a flower in the sky,
eternally had nothing to do with the four prin-
for everyone knows very well that such things
ciples of material misery [birth, death, old age
do not exist. When Lord Ṛṣabhadeva ruled this
and disease]. Nor was He materially attached.
planet of Bhāratavarṣa, even common men did
He was always equipoised, and He saw every-
not want to ask for anything, at any time or by
one on the same level. He was unhappy to see
any means. No one ever asks for a will-o’-the-
others unhappy, and He was the well-wisher of
wisp. In other words, everyone was completely
all living entities. Although He was a perfect
satisfied, and therefore there was no chance of
personality, the Supreme Lord and controller of
anyone’s asking for anything. The people were
all, He nonetheless acted as if He were an ordi-
absorbed in great affection for the King. Since
nary conditioned soul. Therefore He strictly
this affection was always expanding, they were
followed the principles of varṇāśrama-dharma
not inclined to ask for anything.(18) Once
and acted accordingly. In due course of time,
while touring the world, Lord Ṛṣabhadeva, the
the principles of varṇāśrama-dharma had be-
Supreme Lord, reached a place known as
come neglected; therefore through His personal
Brahmāvarta. There was a great conference of
characteristics and behavior, He taught the ig-
learned brāhmaṇas at that place, and all the
norant public how to perform duties within the
King’s sons attentively heard the instructions
varṇāśrama-dharma. In this way He regulated
of the brāhmaṇas there. At that assembly,
the general populace in householder life, ena-
within the hearing of the citizens, Ṛṣabhadeva
bling them to develop religion and economic
instructed His sons, although they were already
well-being and to attain reputations, sons and
very well-behaved, devoted and qualified. He
daughters, material pleasure and finally eternal
instructed them so that in the future they could
life. By His instructions, He showed how peo-
rule the world very perfectly. Thus he spoke as
ple could remain householders and at the same
follows.(19)
time become perfect by following the princi-
ples of varṇāśrama-dharma.(14) Whatever ac- SB 5.5: Lord Ṛṣabhadeva’s Teachings to
tion is performed by a great man, common men His Sons
follow.(15) Although Lord Ṛṣabhadeva knew
Lord Ṛṣabhadeva told His sons: My dear
everything about confidential Vedic
boys, of all the living entities who have ac-
knowledge, which includes information about
cepted material bodies in this world, one who
all types of occupational duties, He still main-
has been awarded this human form should not
tained Himself as a kṣatriya and followed the
work hard day and night simply for sense grat-
instructions of the brāhmaṇas as they related to
ification, which is available even for dogs and
mind control, sense control, tolerance and so
hogs that eat stool. One should engage in pen-
forth. Thus He ruled the people according to the
ance and austerity to attain the divine position
system of varṇāśrama-dharma, which enjoins
of devotional service. By such activity, one’s
that the brāhmaṇas instruct the kṣatriyas and
the kṣatriyas administer to the state through the
291
heart is purified, and when one attains this po- arising from ignorance. Be it sinful or pious,
sition, he attains eternal, blissful life, which is karma has its resultant actions. If a person is
transcendental to material happiness and which engaged in any kind of karma, his mind is
continues forever.(1) One can attain the path of called karmātmaka, colored with fruitive activ-
liberation from material bondage only by ren- ity. As long as the mind is impure, conscious-
dering service to highly advanced spiritual per- ness is unclear, and as long as one is absorbed
sonalities. These personalities are impersonal- in fruitive activity, he has to accept a material
ists and devotees. Whether one wants to merge body.(5) When the living entity is covered by
into the Lord’s existence or wants to associate the mode of ignorance, he does not understand
with the Personality of Godhead, one should the individual living being and the supreme liv-
render service to the mahātmās. For those who ing being, and his mind is subjugated by frui-
are not interested in such activities, who asso- tive activity. Therefore, until one has love for
ciate with people fond of women and sex, the Lord Vāsudeva, who is none other than Myself,
path to hell is wide open. The mahātmās are eq- he is certainly not delivered from having to ac-
uipoised. They do not see any difference be- cept a material body again and again.(6) Even
tween one living entity and another. They are though one may be very learned and wise, he is
very peaceful and are fully engaged in devo- mad if he does not understand that the endeavor
tional service. They are devoid of anger, and for sense gratification is a useless waste of
they work for the benefit of everyone. They do time. Being forgetful of his own interest, he
not behave in any abominable way. Such peo- tries to be happy in the material world, center-
ple are known as mahātmās.(2) Those who are ing his interests around his home, which is
interested in reviving Kṛṣṇa consciousness and based on sexual intercourse and which brings
increasing their love of Godhead do not like to him all kinds of material miseries. In this way
do anything that is not related to Kṛṣṇa. They one is no better than a foolish animal.(7) The
are not interested in mingling with people who attraction between male and female is the basic
are busy maintaining their bodies, eating, principle of material existence. On the basis of
sleeping, mating and defending. They are not this misconception, which ties together the
attached to their homes, although they may be hearts of the male and female, one becomes at-
householders. Nor are they attached to wives, tracted to his body, home, property, children,
children, friends or wealth. At the same time, relatives and wealth. In this way one increases
they are not indifferent to the execution of their life’s illusions and thinks in terms of “I and
duties. Such people are interested in collecting mine.”(8) When the strong knot in the heart of
only enough money to keep the body and soul a person implicated in material life due to the
together.(3) When a person considers sense results of past action is slackened, one turns
gratification the aim of life, he certainly be- away from his attachment to home, wife and
comes mad after materialistic living and en- children. In this way, one gives up the basic
gages in all kinds of sinful activity. He does not principle of illusion [I and mine] and becomes
know that due to his past misdeeds he has al- liberated. Thus one goes to the transcendental
ready received a body which, although tempo- world.(9) O My sons, you should accept a
rary, is the cause of his misery. Actually the liv- highly elevated paramahaṁsa, a spiritually ad-
ing entity should not have taken on a material vanced spiritual master. In this way, you should
body, but he has been awarded the material place your faith and love in Me, the Supreme
body for sense gratification. Therefore I think Personality of Godhead. You should detest
it not befitting an intelligent man to involve sense gratification and tolerate the duality of
himself again in the activities of sense gratifi- pleasure and pain, which are like the seasonal
cation by which he perpetually gets material changes of summer and winter. Try to realize
bodies one after another.(4) As long as one the miserable condition of living entities, who
does not inquire about the spiritual values of are miserable even in the higher planetary sys-
life, one is defeated and subjected to miseries tems. Philosophically inquire about the truth.
292
Then undergo all kinds of austerities and pen- well and causing him to fall in.(15) Due to ig-
ances for the sake of devotional service. Give norance, the materialistic person does not know
up the endeavor for sense enjoyment and en- anything about his real self-interest, the auspi-
gage in the service of the Lord. Listen to dis- cious path in life. He is simply bound to mate-
cussions about the Supreme Personality of rial enjoyment by lusty desires, and all his plans
Godhead, and always associate with devotees. are made for this purpose. For temporary sense
Chant about and glorify the Supreme Lord, and gratification, such a person creates a society of
look upon everyone equally on the spiritual envy, and due to this mentality, he plunges into
platform. Give up enmity and subdue anger and the ocean of suffering. Such a foolish person
lamentation. Abandon identifying the self with does not even know about this.(16) If someone
the body and the home, and practice reading the is ignorant and addicted to the path of saṁsāra,
revealed scriptures. Live in a secluded place how can one who is actually learned, merciful
and practice the process by which you can com- and advanced in spiritual knowledge engage
pletely control your life air, mind and senses. him in fruitive activity and thus further entan-
Have full faith in the revealed scriptures, the gle him in material existence? If a blind man is
Vedic literatures, and always observe celibacy. walking down the wrong path, how can a gen-
Perform your prescribed duties and avoid un- tleman allow him to continue on his way to
necessary talks. Always thinking of the Su- danger? How can he approve this method? No
preme Personality of Godhead, acquire wise or kind man can allow this.(17) One who
knowledge from the right source. Thus practic- cannot deliver his dependents from the path of
ing bhakti-yoga, you will patiently and enthu- repeated birth and death should never become
siastically be elevated in knowledge and will be a spiritual master, a father, a husband, a mother
able to give up the false ego.(10-13) As I have or a worshipable demigod. (18)
advised you, My dear sons, you should act ac-
My transcendental body [sac-cid-ānanda-
cordingly. Be very careful. By these means you
vigraha] looks exactly like a human form, but it
will be freed from the ignorance of the desire
is not a material human body. It is inconceiva-
for fruitive activity, and the knot of bondage in
ble. I am not forced by nature to accept a par-
the heart will be completely severed. For fur-
ticular type of body; I take on a body by My
ther advancement, you should also give up the
own sweet will. My heart is also spiritual, and
means. That is, you should not become attached
I always think of the welfare of My devotees.
to the process of liberation itself.(14)
Therefore within My heart can be found the
If one is serious about going back home, process of devotional service, which is meant
back to Godhead, he must consider the mercy for the devotees. Far from My heart have I
of the Supreme Personality of Godhead the abandoned irreligion [adharma] and nondevo-
summum bonum and chief aim of life. If he is tional activities. They do not appeal to Me. Due
a father instructing his sons, a spiritual master to all these transcendental qualities, people
instructing his disciples, or a king instructing generally pray to Me as Ṛṣabhadeva, the Su-
his citizens, he must instruct them as I have ad- preme Personality of Godhead, the best of all
vised. Without being angry, he should continue living entities.(19) My dear boys, you are all
giving instructions, even if his disciple, son or born of My heart, which is the seat of all spir-
citizen is sometimes unable to follow his order. itual qualities. Therefore you should not be like
Ignorant people who engage in pious and impi- materialistic and envious men. You should ac-
ous activities should be engaged in devotional cept your eldest brother, Bharata, who is ex-
service by all means. They should always avoid alted in devotional service. If you engage your-
fruitive activity. If one puts into the bondage of selves in Bharata’s service, your service to him
karmic activity his disciple, son or citizen who will include My service, and you will rule the
is bereft of transcendental vision, how will one citizens automatically.(20) Of the two energies
profit? It is like leading a blind man to a dark manifest [spirit and dull matter], beings pos-
sessing living force [vegetables, grass, trees
293
and plants] are superior to dull matter [stone, of the brāhmaṇas. Therefore among all living
earth, etc.]. Superior to nonmoving plants and entities, no one is superior to the
vegetables are worms and snakes, which can brāhmaṇas.(24) I am fully opulent, almighty
move. Superior to worms and snakes are ani- and superior to Lord Brahmā and Indra, the
mals that have developed intelligence. Superior King of the heavenly planets. I am also the be-
to animals are human beings, and superior to stower of all happiness obtained in the heav-
human beings are ghosts because they have no enly kingdom and by liberation. Nonetheless,
material bodies. Superior to ghosts are the the brāhmaṇas do not seek material comforts
Gandharvas, and superior to them are the Sid- from Me. They are very pure and do not want
dhas. Superior to the Siddhas are the Kinnaras, to possess anything. They simply engage in My
and superior to them are the asuras. Superior to devotional service. What is the need of their
the asuras are the demigods, and of the demi- asking for material benefits from anyone
gods, Indra, the King of heaven, is supreme. else?(25)
Superior to Indra are the direct sons of Lord
My dear sons, you should not envy any liv-
Brahmā, sons like King Dakṣa, and supreme
ing entitybe he moving or nonmoving. Know-
among Brahmā’s sons is Lord Śiva. Since Lord
ing that I am situated in them, you should offer
Śiva is the son of Lord Brahmā, Brahmā is con-
respect to all of them at every moment. In this
sidered superior, but Brahmā is also subordi-
way, you offer respect to Me.(26) The true ac-
nate to Me, the Supreme Personality of God-
tivity of the sense organsmind, sight, words and
head. Because I am inclined to the brāhmaṇas,
all the knowledge-gathering and working sens-
the brāhmaṇas are best of all.(21-22)
esis to engage fully in My service. Unless his
O respectful brāhmaṇas, as far as I am con- senses are thus engaged, a living entity cannot
cerned, no one is equal or superior to the think of getting out of the great entanglement
brāhmaṇas in this world. I do not find anyone of material existence, which is exactly like
comparable to them. When people know My Yamarāja’s stringent rope.(27)
motive, after performing rituals according to
Śukadeva Gosvāmī said: Thus the great
the Vedic principles they offer food to Me with
well-wisher of everyone, the Supreme Lord
faith and love through the mouth of a
Ṛṣabhadeva, instructed His own sons. Alt-
brāhmaṇa. When food is thus offered unto Me,
hough they were perfectly educated and cul-
I eat it with full satisfaction. Indeed, I derive
tured, He instructed them just to set an example
more pleasure from food offered in that way
of how a father should instruct his sons before
than from the food offered in the sacrificial
retiring from family life. Sannyāsīs, who are no
fire.(23) The Vedas are My eternal transcen-
longer bound by fruitive activity and who have
dental sound incarnation. Therefore the Vedas
taken to devotional service after all their mate-
are śabda-brahma. In this world, the brāhmaṇas
rial desires have been vanquished, also learn by
thoroughly study all the Vedas, and because
these instructions. Lord Ṛṣabhadeva instructed
they assimilate the Vedic conclusions, they are
His one hundred sons, of whom the eldest, Bha-
also to be considered the Vedas personified.
rata, was a very advanced devotee and a fol-
The brāhmaṇas are situated in the supreme
lower of Vaiṣṇavas. In order to rule the whole
transcendental mode of naturesattva-guṇa. Be-
world, the Lord enthroned His eldest son on the
cause of this, they are fixed in mind control
royal seat. Thereafter, although still at home,
[śama], sense control [dama], and truthfulness
Lord Ṛṣabhadeva lived like a madman, naked
[satya]. They describe the Vedas in their origi-
and with disheveled hair. Then the Lord took
nal sense, and out of mercy [anugraha] they
the sacrificial fire within Himself, and He left
preach the purpose of the Vedas to all condi-
Brahmāvarta to tour the whole world.(28) After
tioned souls. They practice penance [tapasya]
accepting the feature of avadhūta, a great
and tolerance [titikṣā], and they realize the po-
saintly person without material cares, Lord
sition of the living entity and the Supreme Lord
Ṛṣabhadeva passed through human society like
[anubhava]. These are the eight qualifications
294
a blind, deaf and dumb man, an idle stone, a of a python in order to counteract their opposi-
ghost or a madman. Although people called tion. Thus He stayed in one place and lay down.
Him such names, He remained silent and did While lying down, He ate and drank, and He
not speak to anyone.(29) Ṛṣabhadeva began to passed stool and urine and rolled in it. Indeed,
tour through cities, villages, mines, country- He smeared His whole body with His own stool
sides, valleys, gardens, military camps, cow and urine so that opposing elements might not
pens, the homes of cowherd men, transient ho- come and disturb Him.(32) Because Lord
tels, hills, forests and hermitages. Wherever He Ṛṣabhadeva remained in that condition, the
traveled, all bad elements surrounded Him, just public did not disturb Him, but no bad aroma
as flies surround the body of an elephant com- emanated from His stool and urine. Quite the
ing from a forest. He was always being threat- contrary, His stool and urine were so aromatic
ened, beaten, urinated upon and spat upon. that they filled eighty miles of the countryside
Sometimes people threw stones, stool and dust with a pleasant fragrance.(33) In this way Lord
at Him, and sometimes people passed foul air Ṛṣabhadeva followed the behavior of cows,
before Him. Thus people called Him many bad deer and crows. Sometimes He moved or
names and gave Him a great deal of trouble, but walked, and sometimes He sat down in one
He did not care about this, for He understood place. Sometimes He lay down, behaving ex-
that the body is simply meant for such an end. actly like cows, deer and crows. In that way, He
He was situated on the spiritual platform, and, ate, drank, passed stool and urine and cheated
being in His spiritual glory, He did not care for the people in this way.(34) O King Parīkṣit, just
all these material insults. In other words, He to show all the yogīs the mystic process, Lord
completely understood that matter and spirit are Ṛṣabhadeva, the plenary expansion of Lord
separate, and He had no bodily conception. Kṛṣṇa, performed wonderful activities. Actu-
Thus, without being angry at anyone, He ally He was the master of liberation and was
walked through the whole world alone.(30) fully absorbed in transcendental bliss, which
Lord Ṛṣabhadeva’s hands, feet and chest were increased a thousandfold. Lord Kṛṣṇa,
very long. His shoulders, face and limbs were Vāsudeva, the son of Vasudeva, is the original
all very delicate and symmetrically propor- source of Lord Ṛṣabhadeva. There is no differ-
tioned. His mouth was beautifully decorated ence in Their constitution, and consequently
with His natural smile, and He appeared all the Lord Ṛṣabhadeva awakened the loving symp-
more lovely with His reddish eyes spread wide toms of crying, laughing and shivering. He was
like the petals of a newly grown lotus flower always absorbed in transcendental love. Due to
covered with dew in the early morning. The this, all mystic powers automatically ap-
irises of His eyes were so pleasing that they reproached Him, such as the ability to travel in
moved all the troubles of everyone who saw outer space at the speed of mind, to appear and
Him. His forehead, ears, neck, nose and all His disappear, to enter the bodies of others, and to
other features were very beautiful. His gentle see things far, far away. Although He could do
smile always made His face beautiful, so much all this, He did not exercise these powers.(35)
so that He even attracted the hearts of married
SB 5.6: The Activities of Lord
women. It was as though they had been pierced
Ṛṣabhadeva
by arrows of Cupid. About His head was an
abundance of curly, matted brown hair. His hair King Parīkṣit asked Śukadeva Gosvāmī:
was disheveled because His body was dirty and My dear Lord, for those who are completely
not taken care of. He appeared as if He were pure in heart, knowledge is attained by the
haunted by a ghost.(31) practice of bhakti-yoga, and attachment for fru-
itive activity is completely burned to ashes. For
When Lord Ṛṣabhadeva saw that the general
such people, the powers of mystic yoga auto-
populace was very antagonistic to His execu-
matically arise. They do not cause distress.
tion of mystic yoga, He accepted the behavior
Why, then, did Ṛṣabhadeva neglect them?(1)
295
Śrīla Śukadeva Gosvāmī replied: My dear came to the province of Karṇāṭa in South India
King, you have spoken correctly. However, af- and passed through Koṅka, Veṅka and Kuṭaka.
ter capturing animals, a cunning hunter does He had no plan to travel this way, but He ar-
not put faith in them, for they might run away. rived near Kuṭakācala and entered a forest
Similarly, those who are advanced in spiritual there. He placed stones within His mouth and
life do not put faith in the mind. Indeed, they began to wander through the forest, naked and
always remain vigilant and watch the mind’s with His hair disheveled like a madman.(7)
action.(2) While He was wandering about, a wild forest
fire began. This fire was caused by the friction
All the learned scholars have given their
of bamboos, which were being blown by the
opinion. The mind is by nature very restless,
wind. In that fire, the entire forest near
and one should not make friends with it. If we
Kuṭakācala and the body of Lord Ṛṣabhadeva
place full confidence in the mind, it may cheat
were burnt to ashes.(8)
us at any moment. Even Lord Śiva became ag-
itated upon seeing the Mohinī form of Lord Śukadeva Gosvāmī continued speaking to
Kṛṣṇa, and Saubhari Muni also fell down from Mahārāja Parīkṣit: My dear King, the King of
the mature stage of yogic perfection.(3) An un- Koṅka, Veṅka and Kuṭaka whose name was
chaste woman is very easily carried away by Arhat, heard of the activities of Ṛṣabhadeva
paramours, and it sometimes happens that her and, imitating Ṛṣabhadeva’s principles, intro-
husband is violently killed by her paramours. If duced a new system of religion. Taking ad-
the yogī gives his mind a chance and does not vantage of Kali-yuga, the age of sinful activity,
restrain it, his mind will give facility to enemies King Arhat, being bewildered, gave up the Ve-
like lust, anger and greed, and they will doubt- dic principles, which are free from risk, and
lessly kill the yogī.(4) The mind is the root concocted a new system of religion opposed to
cause of lust, anger, pride, greed, lamentation, the Vedas. That was the beginning of the Jain
illusion and fear. Combined, these constitute dharma. Many other so-called religions fol-
bondage to fruitive activity. What learned man lowed this atheistic system.(9) People who are
would put faith in the mind?(5) lowest among men and bewildered by the illu-
sory energy of the Supreme Lord will give up
Lord Ṛṣabhadeva was the head of all kings
the original varṇāśrama-dharma and its rules
and emperors within this universe, but assum-
and regulations. They will abandon bathing
ing the dress and language of an avadhūta, He
three times daily and worshiping the Lord.
acted as if dull and materially bound. Conse-
Abandoning cleanliness and neglecting the Su-
quently no one could observe His divine opu-
preme Lord, they will accept nonsensical prin-
lence. He adopted this behavior just to teach
ciples. Not regularly bathing or washing their
yogīs how to give up the body. Nonetheless, He
mouths regularly, they will always remain un-
maintained His original position as a plenary
clean, and they will pluck out their hair. Fol-
expansion of Lord Vāsudeva, Kṛṣṇa. Remain-
lowing a concocted religion, they will flourish.
ing always in that state, He gave up His pas-
During this Age of Kali, people are more in-
times as Lord Ṛṣabhadeva within the material
clined to irreligious systems. Consequently
world. If, following in the footsteps of Lord
these people will naturally deride Vedic author-
Ṛṣabhadeva, one can give up his subtle body,
ity, the followers of Vedic authority, the
there is no chance that one will accept a mate-
brāhmaṇas, the Supreme Personality of God-
rial body again. (6) Actually Lord Ṛṣabhadeva
head and the devotees.(10) Low-class people,
had no material body, but due to yoga-māyā He
due to their gross ignorance, introduce a system
considered His body material, and therefore,
of religion that deviates from the Vedic princi-
because He played like an ordinary human be-
ples. Following their own mental concoctions,
ing, He gave up the mentality of identifying
they automatically fall down into the darkest
with it. Following this principle, He began to
regions of existence.(11)
wander all over the world. While traveling, He
296
In this Age of Kali, people are overwhelmed transcendental loving service, they have at-
by the modes of passion and ignorance. Lord tained everything desirable and have trans-
Ṛṣabhadeva incarnated Himself to deliver them cended all material desires.(17)
from the clutches of māyā.(12) Learned schol-
Śukadeva Gosvāmī continued: My dear
ars chant about the transcendental qualities of
King, the Supreme Person, Mukunda, is actu-
Lord Ṛṣabhadeva in this way: “Oh, this earthly
ally the maintainer of all the members of the
planet contains seven seas and many islands
Pāṇḍava and Yadu dynasties. He is your spir-
and lands, of which Bhārata-varṣa is considered
itual master, worshipable Deity, friend, and the
the most pious. People of Bhārata-varṣa are ac-
director of your activities. To say nothing of
customed to glorifying the activities of the Su-
this, He sometimes serves your family as a
preme Personality of Godhead in His incarna-
messenger or servant. This means He worked
tions as Lord Ṛṣabhadeva and others. All these
just as ordinary servants do. Those engaged in
activities are very auspicious for the welfare of
getting the Lord’s favor attain liberation from
humanity.(13) “Oh, what shall I say of the dyn-
the Lord very easily, but He does not very eas-
asty of Priyavrata, which is pure and very much
ily give the opportunity to render direct service
celebrated. In that dynasty, the Supreme Per-
unto Him.(18)
son, the original Personality of Godhead, de-
scended as an incarnation and executed reli- The Supreme Personality of Godhead, Lord
gious principles that could free one from the re- Ṛṣabhadeva, was fully aware of His true iden-
sults of fruitive activity.(14) “Who is that mys- tity; therefore He was self-sufficient, and He
tic yogī who can follow the examples of Lord did not desire external gratification. There was
Ṛṣabhadeva even with his mind? Lord no need for Him to aspire for success, since He
Ṛṣabhadeva rejected all kinds of yogic perfec- was complete in Himself. Those who unneces-
tion, which other yogīs hanker to attain. Who is sarily engage in bodily conceptions and create
that yogī who can compare to Lord an atmosphere of materialism are always igno-
Ṛṣabhadeva?”(15) rant of their real self-interest. Out of His cause-
less mercy, Lord Ṛṣabhadeva taught the self’s
Śukadeva Gosvāmī continued: Lord
real identity and the goal of life. We therefore
Ṛṣabhadeva is the master of all Vedic
offer our respectful obeisances unto the Lord,
knowledge, human beings, demigods, cows
who appeared as Lord Ṛṣabhadeva.(19)
and brāhmaṇas. I have already explained His
pure, transcendental activities, which will van- SB 5.7: The Activities of King Bharata
quish the sinful activities of all living entities.
Śukadeva Gosvāmī continued speaking to
This narration of Lord Ṛṣabhadeva’s pastimes
Mahārāja Parīkṣit: My dear King, Bharata
is the reservoir of all auspicious things. Who-
Mahārāja was a topmost devotee. Following
ever attentively hears or speaks of them, fol-
the orders of his father, who had already de-
lowing in the footsteps of the ācāryas, will cer-
cided to install him on the throne, he began to
tainly attain unalloyed devotional service at the
rule the earth accordingly. When Bharata
lotus feet of Lord Vāsudeva, the Supreme Per-
Mahārāja ruled the entire globe, he followed
sonality of Godhead.(16) Devotees always
the orders of his father and married Pañcajanī,
bathe themselves in devotional service in order
the daughter of Viśvarūpa.(1) Just as the false
to be relieved from the various tribulations of
ego creates the subtle sense objects, Mahārāja
material existence. By doing this, the devotees
Bharata created five sons in the womb of
enjoy supreme bliss, and liberation personified
Pañcajanī, his wife. These sons were named
comes to serve them. Nonetheless, they do not
Sumati, Rāṣṭrabhṛta, Sudarśana, Āvaraṇa and
accept that service, even if it is offered by the
Dhūmraketu.(2) Formerly this planet was
Supreme Personality of Godhead Himself. For
known as Ajanābha-varṣa, but since Mahārāja
the devotees, liberation [mukti] is very unim-
Bharata’s reign it has become known as
portant because, having attained the Lord’s
Bhārata-varṣa.(3)
297
4Mahārāja Bharata was a very learned and the heart, jñānīs worship the impersonal Brah-
experienced king on this earth. He perfectly man as the Supreme Absolute Truth, and devo-
ruled the citizens, being himself engaged in his tees worship Vāsudeva, the Supreme Personal-
own respective duties. Mahārāja Bharata was ity of Godhead, whose transcendental body is
as affectionate to the citizens as his father and described in the śāstras. His body is decorated
grandfather had been. Keeping them engaged with the Śrīvatsa, the Kaustubha jewel and a
in their occupational duties, he ruled the flower garland, and His hands hold a
earth.(4) With great faith King Bharata per- conchshell, disc, club and lotus flower. Devo-
formed various kinds of sacrifice. He per- tees like Nārada always think of Him within
formed the sacrifices known as agni-hotra, their hearts.(7)
darśa, pūrṇamāsa, cāturmāsya, paśu-yajña
Destiny fixed the time for Mahārāja Bha-
[wherein a horse is sacrificed] and soma-yajña
rata’s enjoyment of material opulence at one
[wherein a kind of beverage is offered]. Some-
thousand times ten thousand years. When that
times these sacrifices were performed com-
period was finished, he retired from family life
pletely and sometimes partially. In any case, in
and divided the wealth he had received from his
all the sacrifices the regulations of cāturhotra
forefathers among his sons. He left his paternal
were strictly followed. In this way Bharata
home, the reservoir of all opulence, and started
Mahārāja worshiped the Supreme Personality
for Pulahāśrama, which is situated in Hardwar.
of Godhead.(5) After performing the prelimi-
The śālagrāma-śilās are obtainable there.(8) At
naries of various sacrifices, Mahārāja Bharata
Pulaha-āśrama, the Supreme Personality of
offered the results in the name of religion to the
Godhead, Hari, out of His transcendental affec-
Supreme Personality of Godhead, Vāsudeva. In
tion for His devotee, becomes visible to His
other words, he performed all the yajñas for the
devotee, satisfying His devotee’s desires.(9) In
satisfaction of Lord Vāsudeva, Kṛṣṇa.
Pulaha-āśrama is the Gaṇḍakī River, which is
Mahārāja Bharata thought that since the demi-
the best of all rivers. The śālagrāma-śilā, the
gods were different parts of Vāsudeva’s body,
marble pebbles, purify all those places. On each
He controls those who are explained in the Ve-
and every marble pebble, up and down, circles
dic mantras. By thinking in this way, Mahārāja
like navels are visible.(10) In the gardens of Pu-
Bharata was freed from all material contamina-
laha-āśrama, Mahārāja Bharata lived alone and
tion, such as attachment, lust and greed. When
collected a variety of flowers, twigs and tulasī
the priests were about to offer the sacrificial in-
leaves. He also collected the water of the
gredients into the fire, Mahārāja Bharata ex-
Gaṇḍakī River, as well as various roots, fruits
pertly understood how the offering made to dif-
and bulbs. With these he offered food to the Su-
ferent demigods was simply an offering to the
preme Personality of Godhead, Vāsudeva, and,
different limbs of the Lord. For instance, Indra
worshiping Him, he remained satisfied. In this
is the arm of the Supreme Personality of God-
way his heart was completely uncontaminated,
head, and Sūrya [the sun] is His eye. Thus
and he did not have the least desire for material
Mahārāja Bharata considered that the oblations
enjoyment. All material desires vanished. In
offered to different demigods were actually of-
this steady position, he felt full satisfaction and
fered unto the different limbs of Lord
was situated in devotional service.(11)
Vāsudeva.(6) In this way, being purified by rit-
ualistic sacrifices, the heart of Mahārāja Bha- That most exalted devotee, Mahārāja Bha-
rata was completely uncontaminated. His devo- rata, in this way engaged constantly in the de-
tional service unto Vāsudeva, Lord Kṛṣṇa, in- votional service of the Lord. Naturally his love
creased day after day. Lord Kṛṣṇa, the son of for Vāsudeva, Kṛṣṇa, increased more and more
Vasudeva, is the original Personality of God- and melted his heart. Consequently he gradu-
head manifest as the Supersoul [Paramātmā] as ally lost all attachment for regulative duties.
well as the impersonal Brahman. Yogīs medi- The hairs of his body stood on end, and all the
tate upon the localized Paramātmā situated in ecstatic bodily symptoms were manifest. Tears
298
flowed from his eyes, so much so that he could the river.(4)

not see anything. Thus he constantly meditated
The doe was pregnant, and when it jumped
on the reddish lotus feet of the Lord. At that
out of fear, the baby deer fell from its womb
time, his heart, which was like a lake, was filled
into the flowing waters of the river. Being sep-
with the water of ecstatic love. When his mind
arated from its flock and distressed by its mis-
was immersed in that lake, he even forgot the
carriage, the black doe, having crossed the
regulative service to the Lord.(12) Mahārāja
river, was very much distressed. Indeed, it fell
Bharata appeared very beautiful. He had a
down in a cave and died immediately.(5)
wealth of curly hair on his head, which was wet
from bathing three times daily. He dressed in a The great King Bharata, while sitting on the
deerskin. He worshiped Lord Nārāyaṇa, whose bank of the river, saw the small deer, bereft of
body was composed of golden effulgence and its mother, floating down the river. Seeing this,
who resided within the sun. Mahārāja Bharata he felt great compassion. Like a sincere friend,
worshiped Lord Nārāyaṇa by chanting the he lifted the infant deer from the waves, and,
hymns given in the Ṛg Veda, and he recited the knowing it to be motherless, brought it to his
following verse as the sun rose.(13) āśrama.(7)
“The Supreme Personality of Godhead is sit- Gradually Mahārāja Bharata became very
uated in pure goodness. He illuminates the en- affectionate toward the deer. He began to raise
tire universe and bestows all benedictions upon it and maintain it by giving it grass. He was al-
His devotees. The Lord has created this uni- ways careful to protect it from the attacks of ti-
verse from His own spiritual potency. Accord- gers and other animals. When it itched, he pet-
ing to His desire, the Lord entered this universe ted it, and in this way he always tried to keep it
as the Supersoul, and by virtue of His different in a comfortable condition. He sometimes
potencies He is maintaining all living entities kissed it out of love. Being attached to raising
desiring material enjoyment. Let me offer my the deer, Mahārāja Bharata forgot the rules and
respectful obeisances unto the Lord, who is the regulations for the advancement of spiritual
giver of intelligence.”(14) life, and he gradually forgot to worship the Su-
preme Personality of Godhead. After a few
SB 5.8: A Description of the Character of
days, he forgot everything about his spiritual
Bharata Mahārāja
advancement.(8) The great King Mahārāja
ŚrīŚukadeva Gosvāmī continued: My Bharata began to think: Alas, this helpless
dear King, one day, after finishing his morning young deer, by the force of time, an agent of the
dutiesevacuating, urinating and bathing- Supreme Personality of Godhead, has now lost
Mahārāja Bharata sat down on the bank of the its relatives and friends and has taken shelter of
river Gaṇḍakī for a few minutes and began me. It does not know anyone but me, as I have
chanting his mantra, beginning with oṁkāra.(1) become its father, mother, brother and rela-
O King, while Bharata Mahārāja was sitting on tives. This deer is thinking in this way, and it
the bank of that river, a doe, being very thirsty, has full faith in me. It does not know anyone
came there to drink.(2) While the doe was but me; therefore I should not be envious and
drinking with great satisfaction, a lion, which think that for the deer my own welfare will be
was very close, roared very loudly. This was destroyed. I should certainly raise, protect,
frightful to every living entity, and it was heard gratify and fondle it. When it has taken shelter
by the doe.(3) By nature the doe was always with me, how can I neglect it? Even though the
afraid of being killed by others, and it was al- deer is disturbing my spiritual life, I realize that
ways looking about suspiciously. When it a helpless person who has taken shelter cannot
heard the lion’s tumultuous roar, it became very be neglected. That would be a great fault.(9)
agitated. Looking here and there with disturbed Even though one is in the renounced order, one
eyes, the doe, although it had not fully satisfied who is advanced certainly feels compassion for
itself by drinking water, suddenly leaped across suffering living entities. One should certainly
299
neglect his own personal interests, although cunning friend and puts his faith in him. Alt-
they may be very important, to protect one who hough I have proved faithless, will this deer re-
has surrendered.(10) turn and place its faith in me?(16) Alas, is it
possible that I shall again see this animal pro-
Due to attachment for the deer, Mahārāja
tected by the Lord and fearless of tigers and
Bharata lay down with it, walked about with it,
other animals? Shall I again see him wandering
bathed with it and even ate with it. Thus his
in the garden eating soft grass?(17) I do not
heart became bound to the deer in affec-
know, but the deer might have been eaten by a
tion.(11) When Mahārāja Bharata wanted to
wolf or a dog or by the boars that flock together
enter the forest to collect kuśa grass, flowers,
or the tiger who travels alone.(18) Alas, when
wood, leaves, fruits, roots and water, he would
the sun rises, all auspicious things begin. Un-
fear that dogs, jackals, tigers and other fero-
fortunately, they have not begun for me. The
cious animals might kill the deer. He would
sun-god is the Vedas personified, but I am be-
therefore always take the deer with him when
reft of all Vedic principles. That sun-god is now
entering the forest.(12) When entering the for-
setting, yet the poor animal who trusted in me
est, the animal would appear very attractive to
since its mother died has not returned.(19) That
Mahārāja Bharata due to its childish behavior.
deer is exactly like a prince. When will it re-
Mahārāja Bharata would even take the deer on
turn? When will it again display its personal ac-
his shoulders and carry it due to affection. His
tivities, which are so pleasing? When will it
heart was so filled with great love for the deer
again pacify a wounded heart like mine? I cer-
that he would sometimes keep it on his lap or,
tainly must have no pious assets, otherwise the
when sleeping, on his chest. In this way he felt
deer would have returned by now.(20) Alas, the
great pleasure in fondling the animal.(13)
small deer, while playing with me and seeing
When Mahārāja Bharata was actually worship-
me feigning meditation with closed eyes,
ing the Lord or was engaged in some ritualistic
would circumambulate me due to anger arising
ceremony, although his activities were unfin-
from love, and it would fearfully touch me with
ished, he would still, at intervals, get up and see
the points of its soft horns, which felt like drops
where the deer was. In this way he would look
of water.(21) When I placed all the sacrificial
for it, and when he could see that the deer was
ingredients on the kuśa grass, the deer, when
comfortably situated, his mind and heart would
playing, would touch the grass with its teeth
be very satisfied, and he would bestow his
and thus pollute it. When I chastised the deer
blessings upon the deer, saying, “My dear calf,
by pushing it away, it would immediately be-
may you be happy in all respects.”(14)
come fearful and sit down motionless, exactly
If Bharata Mahārāja sometimes could not like the son of a saintly person. Thus it would
see the deer, his mind would be very agitated. stop its play.(22)
He would become like a miser, who, having ob-
After speaking like a madman in this way,
tained some riches, had lost them and had then
Mahārāja Bharata got up and went outside. See-
become very unhappy. When the deer was
ing the footprints of the deer on the ground, he
gone, he would be filled with anxiety and
praised the footprints out of love, saying: O un-
would lament due to separation. Thus he would
fortunate Bharata, your austerities and pen-
become illusioned and speak as follows.(15)
ances are very insignificant compared to the
Bharata Mahārāja would think: Alas, the penance and austerity undergone by this earth
deer is now helpless. I am now very unfortu- planet. Due to the earth’s severe penances, the
nate, and my mind is like a cunning hunter, for footprints of this deer, which are small, beauti-
it is always filled with cheating propensities ful, most auspicious and soft, are imprinted on
and cruelty. The deer has put its faith in me, just the surface of this fortunate planet. This series
as a good man who has a natural interest in of footprints show a person like me, who am
good behavior forgets the miSBehavior of a bereaved due to loss of the deer, how the animal
300
has passed through the forest and how I can re- death. Actually the mind of the King was ab-
gain my lost wealth. By these footprints, this sorbed in the body of the deer, and consequent-
land has become a proper place for brāhmaṇas lylike those bereft of Kṛṣṇa consciousnesshe
who desire heavenly planets or liberation to ex- left the world, the deer, and his material body
ecute sacrifices to the demigods.(23) Mahārāja and acquired the body of a deer. However, there
Bharata continued to speak like a madman. was one advantage. Although he lost his human
Seeing above his head the dark marks on the body and received the body of a deer, he did not
rising moon, which resembled a deer, he said: forget the incidents of his past life.(27) Alt-
Can it be that the moon, who is so kind to an hough in the body of a deer, Bharata Mahārāja,
unhappy man, might also be kind upon my due to his rigid devotional service in his past
deer, knowing that it has strayed from home life, could understand the cause of his birth in
and has become motherless? This moon has that body. Considering his past and present life,
given the deer shelter near itself just to protect he constantly repented his activities, speaking
it from the fearful attacks of a lion.(24) After in the following way.(28) In the body of a deer,
perceiving the moonshine, Mahārāja Bharata Bharata Mahārāja began to lament: What mis-
continued speaking like a crazy person. He fortune! I have fallen from the path of the self-
said: The deer’s son was so submissive and realized. I gave up my real sons, wife and home
dear to me that due to its separation I am feeling to advance in spiritual life, and I took shelter in
separation from my own son. Due to the burn- a solitary holy place in the forest. I became self-
ing fever of this separation, I am suffering as if controlled and self-realized, and I engaged con-
inflamed by a forest fire. My heart, which is stantly in devotional servicehearing, thinking,
like the lily of the land, is now burning. Seeing chanting, worshiping and remembering the Su-
me so distressed, the moon is certainly splash- preme Personality of Godhead, Vāsudeva. I
ing its shining nectar upon mejust as a friend was successful in my attempt, so much so that
throws water on another friend who has a high my mind was always absorbed in devotional
fever. In this way, the moon is bringing me hap- service. However, due to my personal foolish-
piness.(25) ness, my mind again became attachedthis time
to a deer. Now I have obtained the body of a
deer and have fallen far from my devotional
King, in this way Bharata Mahārāja was over-
practices.(29)
whelmed by an uncontrollable desire which
was manifest in the form of the deer. Due to the Although Bharata Mahārāja received the
fruitive results of his past deeds, he fell down body of a deer, by constant repentance he be-
from mystic yoga, austerity and worship of the came completely detached from all material
Supreme Personality of Godhead. If it were not things. He did not disclose these things to any-
due to his past fruitive activity, how could he one, but he left his mother deer in a place
have been attracted to the deer after giving up known as Kālañjara Mountain, where he was
the association of his own son and family, con- born. He again went to the forest of Śālagrāma
sidering them stumbling blocks on the path of and to the āśrama of Pulastya and Pulaha.(30)
spiritual life? How could he show such uncon- Remaining in that āśrama, the great King Bha-
trollable affection for a deer? This was defi- rata Mahārāja was now very careful not to fall
nitely due to his past karma. The King was so victim to bad association. Without disclosing
engrossed in petting and maintaining the deer his past to anyone, he remained in that āśrama
that he fell down from his spiritual activities. In and ate dry leaves only. He was not exactly
due course of time, insurmountable death, alone, for he had the association of the Super-
which is compared to a venomous snake that soul. In this way he waited for death in the body
enters the hole created by a mouse, situated it- of a deer. Bathing in that holy place, he finally
self before him.(26) At the time of death, the gave up that body.(31)
King saw that the deer was sitting by his side,
SB 5.9: The Supreme Character of Jaḍa
exactly like his own son, and was lamenting his
301
Bharata the father.(4) Jaḍa Bharata behaved before his

father like a fool, despite his father’s ade-
Śrīla Śukadeva Gosvāmī continued: My
quately instructing him in Vedic knowledge.
dear King, after giving up the body of a deer,
He behaved in that way so that his father would
Bharata Mahārāja took birth in a very pure
know that he was unfit for instruction and
brāhmaṇa family. There was a brāhmaṇa who
would abandon the attempt to instruct him fur-
belonged to the dynasty of Aṅgirā. He was fully
ther. He would behave in a completely opposite
qualified with brahminical qualifications. He
way. Although instructed to wash his hands af-
could control his mind and senses, and he had
ter evacuating, he would wash them before.
studied the Vedic literatures and other subsidi-
Nonetheless, his father wanted to give him Ve-
ary literatures. He was expert in giving charity,
dic instructions during the spring and summer.
and he was always satisfied, tolerant, very gen-
He tried to teach him the Gāyatrī mantra along
tle, learned and nonenvious. He was self-real-
with oṁkāra and vyāhṛti, but after four months
ized and engaged in the devotional service of
his father still was not successful in instructing
the Lord. He remained always in a trance. He
him.(5)
had nine equally qualified sons by his first wife,
and by his second wife he begot twinsa brother The brāhmaṇa father of Jaḍa Bharata con-
and a sister, of which the male child was said to sidered his son his heart and soul, and therefore
be the topmost devotee and foremost of saintly he was very much attached to him. He thought
kingsBharata Mahārāja. This, then, is the story it wise to educate his son properly, and being
of the birth he took after giving up the body of absorbed in this unsuccessful endeavor, he tried
a deer.(1-2) Due to his being especially gifted to teach his son the rules and regulations of
with the Lord’s mercy, Bharata Mahārāja could brahmacaryaincluding the execution of the Ve-
remember the incidents of his past life. Alt- dic vows, cleanliness, study of the Vedas, the
hough he received the body of a brāhmaṇa, he regulative methods, service to the spiritual
was still very much afraid of his relatives and master and the method of offering a fire sacri-
friends who were not devotees. He was always fice. He tried his best to teach his son in this
very cautious of such association because he way, but all his endeavors failed. In his heart he
feared that he would again fall down. Conse- hoped that his son would be a learned scholar,
quently he manifested himself before the public but all his attempts were unsuccessful. Like
eye as a madmandull, blind and deafso that oth- everyone, this brāhmaṇa was attached to his
ers would not try to talk to him. In this way he home, and he had forgotten that someday he
saved himself from bad association. Within he would die. Death, however, was not forgetful.
was always thinking of the lotus feet of the At the proper time, death appeared and took
Lord and chanting the Lord’s glories, which him away.(6) Thereafter, the brāhmaṇa’s
save one from the bondage of fruitive action. In younger wife, after entrusting her twin chil-
this way he saved himself from the onslaught drenthe boy and girlto the elder wife, departed
of nondevotee associates.(3) for Patiloka, voluntarily dying with her hus-
band.(7)
The brāhmaṇa father’s mind was always
filled with affection for his son, Jaḍa Bharata After the father died, the nine stepbrothers
[Bharata Mahārāja]. Therefore he was always of Jaḍa Bharata, who considered Jaḍa Bharata
attached to Jaḍa Bharata. Because Jaḍa Bharata dull and brainless, abandoned the father’s at-
was unfit to enter the gṛhastha-āśrama, he tempt to give Jaḍa Bharata a complete educa-
simply executed the purificatory process up to tion. The stepbrothers of Jaḍa Bharata were
the end of the brahmacarya-āśrama. Although learned in the three Vedasthe Ṛg Veda, Sāma
Jaḍa Bharata was unwilling to accept his fa- Veda and Yajur Vedawhich very much encour-
ther’s instructions, the brāhmaṇa nonetheless age fruitive activity. The nine brothers were not
instructed him in how to keep clean and how to at all spiritually enlightened in devotional ser-
wash, thinking that the son should be taught by vice to the Lord. Consequently they could not
302
understand the highly exalted position of Jaḍa At this time, being desirous of obtaining a
Bharata.(8) Degraded men are actually no bet- son, a leader of dacoits who came from a śūdra
ter than animals. The only difference is that an- family wanted to worship the goddess Bhadra
imals have four legs and such men have only Kālī by offering her in sacrifice a dull man, who
two. These two-legged, animalistic men used to is considered no better than an animal.(12) The
call Jaḍa Bharata mad, dull, deaf and dumb. leader of the dacoits captured a man-animal for
They mistreated him, and Jaḍa Bharata be- sacrifice, but he escaped, and the leader ordered
haved for them like a madman who was deaf, his followers to find him. They ran in different
blind or dull. He did not protest or try to con- directions but could not find him. Wandering
vince them that he was not so. If others wanted here and there in the middle of the night, cov-
him to do something, he acted according to ered by dense darkness, they came to a paddy
their desires. Whatever food he could acquire field where they saw the exalted son of the
by begging or by wages, and whatever came of Āṅgirā family [Jaḍa Bharata], who was sitting
its own accordbe it a small quantity, palatable, in an elevated place guarding the field against
stale or tastelesshe would accept and eat. He the attacks of deer and wild pigs.(13) The fol-
never ate anything for sense gratification be- lowers and servants of the dacoit chief consid-
cause he was already liberated from the bodily ered Jaḍa Bharata to possess qualities quite
conception, which induces one to accept palat- suitable for a man-animal, and they decided
able or unpalatable food. He was full in the that he was a perfect choice for sacrifice. Their
transcendental consciousness of devotional ser- faces bright with happiness, they bound him
vice, and therefore he was unaffected by the du- with ropes and brought him to the temple of the
alities arising from the bodily conception. Ac- goddess Kālī.(14)
tually his body was as strong as a bull’s, and his
After this, all the thieves, according to their
limbs were very muscular. He didn’t care for
imaginative ritual for killing animalistic men,
winter or summer, wind or rain, and he never
bathed Jaḍa Bharata, dressed him in new
covered his body at any time. He lay on the
clothes, decorated him with ornaments befit-
ground, and never smeared oil on his body or
ting an animal, smeared his body with scented
took a bath. Because his body was dirty, his
oils and decorated him with tilaka, sandalwood
spiritual effulgence and knowledge were cov-
pulp and garlands. They fed him sumptuously
ered, just as the splendor of a valuable gem is
and then brought him before the goddess Kālī,
covered by dirt. He only wore a dirty loincloth
offering her incense, lamps, garlands, parched
and his sacred thread, which was blackish. Un-
grain, newly grown twigs, sprouts, fruits and
derstanding that he was born in a brāhmaṇa
flowers. In this way they worshiped the deity
family, people would call him a brahma-
before killing the man-animal, and they vi-
bandhu and other names. Being thus insulted
brated songs and prayers and played drums and
and neglected by materialistic people, he wan-
bugles. Jaḍa Bharata was then made to sit down
dered here and there.(9-10) Jaḍa Bharata used
before the deity.(15) At this time, one of the
to work only for food. His stepbrothers took ad-
thieves, acting as the chief priest, was ready to
vantage of this and engaged him in agricultural
offer the blood of Jaḍa Bharata, whom they im-
field work in exchange for some food, but ac-
agined to be an animal-man, to the goddess
tually he did not know how to work very well
Kālī to drink as a liquor. He therefore took up a
in the field. He did not know where to spread
very fearsome sword, which was very sharp
dirt or where to make the ground level or une-
and, consecrating it by the mantra of Bhadra
ven. His brothers used to give him broken rice,
Kālī, raised it to kill Jaḍa Bharata.(16)
oil cakes, the chaff of rice, worm-eaten grains
and burned grains that had stuck to the pot, but All the rogues and thieves who had made ar-
he gladly accepted all this as if it were nectar. rangements for the worship of Goddess Kālī
He did not hold any grudges and ate all this were low minded and bound to the modes of
very gladly.(11)
303
passion and ignorance. They were overpow- that the soul is separate from the body, who are
ered by the desire to become very rich; there- liberated from the invincible knot in the heart,
fore they had the audacity to disobey the in- who are always engaged in welfare activities
junctions of the Vedas, so much so that they for all living entities and who never contem-
were prepared to kill Jaḍa Bharata, a self-real- plate harming anyone are always protected by
ized soul born in a brāhmaṇa family. Due to the Supreme Personality of Godhead, who car-
their envy, these dacoits brought him before the ries His disc [the Sudarśana cakra] and acts as
goddess Kālī for sacrifice. Such people are al- supreme time to kill the demons and protect His
ways addicted to envious activities, and there- devotees. The devotees always take shelter at
fore they dared to try to kill Jaḍa Bharata. Jaḍa the lotus feet of the Lord. Therefore at all times,
Bharata was the best friend of all living entities. even if threatened by decapitation, they remain
He was no one’s enemy, and he was always ab- unagitated. For them, this is not at all wonder-
sorbed in meditation on the Supreme Personal- ful.(20)
ity of Godhead. He was born of a good
SB 5.10: The Discussion Between Jaḍa
brāhmaṇa father, and killing him was forbid-
Bharata and Mahārāja Rahūgaṇa
den, even though he might have been an enemy
or aggressive person. In any case, there was no Śukadeva Gosvāmī continued: My dear
reason to kill Jaḍa Bharata, and the goddess King, after this, King Rahūgaṇa, ruler of the
Kālī could not bear this. She could immediately states known as Sindhu and Sauvīra, was going
understand that these sinful dacoits were about to Kapilāśrama. When the King’s chief palan-
to kill a great devotee of the Lord. Suddenly the quin carriers reached the banks of the river
deity’s body burst asunder, and the goddess Ikṣumatī, they needed another carrier. There-
Kālī personally emerged from it in a body burn- fore they began searching for someone, and by
ing with an intense and intolerable efful- chance they came upon Jaḍa Bharata. They
gence.(17) Intolerant of the offenses commit- considered the fact that Jaḍa Bharata was very
ted, the infuriated Goddess Kālī flashed her young and strong and had firm limbs. Like
eyes and displayed her fierce, curved teeth. Her cows and asses, he was quite fit to carry loads.
reddish eyes glowed, and she displayed her Thinking in this way, although the great soul
fearsome features. She assumed a frightening Jaḍa Bharata was unfit for such work, they
body, as if she were prepared to destroy the en- nonetheless unhesitatingly forced him to carry
tire creation. Leaping violently from the altar, the palanquin.(1)
she immediately decapitated all the rogues and
The palanquin, however, was very errati-
thieves with the very sword with which they
cally carried by Jaḍa Bharata due to his sense
had intended to kill Jaḍa Bharata. She then be-
of nonviolence. As he stepped forward, he
gan to drink the hot blood that flowed from the
checked before him every three feet to see
necks of the beheaded rogues and thieves, as if
whether he was about to step on ants. Conse-
this blood were liquor. Indeed, she drank this
quently he could not keep pace with the other
intoxicant with her associates, who were
carriers. Due to this, the palanquin was shaking,
witches and female demons. Becoming intoxi-
and King Rahūgaṇa immediately asked the car-
cated with this blood, they all began to sing
riers, “Why are you carrying this palanquin un-
very loudly and dance as though prepared to an-
evenly? Better carry it properly.”(2)
nihilate the entire universe. At the same time,
they began to play with the heads of the rogues When the palanquin carriers heard the
and thieves, tossing them about as if they were threatening words of Mahārāja Rahūgaṇa, they
balls.(18) When an envious person commits an became very afraid of his punishment and be-
offense before a great personality, he is always gan to speak to him as follows.(3) O lord,
punished in the way mentioned above.(19) please note that we are not at all negligent in
Śukadeva Gosvāmī then said to Mahārāja discharging our duties. We have been faithfully
Parīkṣit: O Viṣṇudatta, those who already know carrying this palanquin according to your de-
304
sire, but this man who has been recently en- the position of an advanced devotee situated in
gaged to work with us cannot walk very devotional service, nor did he know his charac-
swiftly. Therefore we are not able to carry the teristics. Jaḍa Bharata was the residence of the
palanquin with him.(4) Supreme Personality of Godhead; he always
carried the form of the Lord within his heart.
King Rahūgaṇa could understand the
He was the dear friend of all living beings, and
speeches given by the carriers, who were afraid
he did not entertain any bodily conception. He
of being punished. He could also understand
therefore smiled and spoke the following
that simply due to the fault of one person, the
words.(8)
palanquin was not being carried properly.
Knowing this perfectly well and hearing their The great brāhmaṇa Jaḍa Bharata said:
appeal, he became a little angry, although he My dear King and hero, whatever you have
was very advanced in political science and was spoken sarcastically is certainly true. Actually
very experienced. His anger arose due to his in- these are not simply words of chastisement, for
born nature as a king. Actually King the body is the carrier. The load carried by the
Rahūgaṇa’s mind was covered by the mode of body does not belong to me, for I am the spirit
passion, and he therefore spoke as follows to soul. There is no contradiction in your state-
Jaḍa Bharata, whose Brahman effulgence was ments because I am different from the body. I
not clearly visible, being covered like a fire am not the carrier of the palanquin; the body is
covered by ashes.(5) King Rahūgaṇa told Jaḍa the carrier. Certainly, as you have hinted, I have
Bharata: How troublesome this is, my dear not labored carrying the palanquin, for I am de-
brother. You certainly appear very fatigued be- tached from the body. You have said that I am
cause you have carried this palanquin alone not stout and strong, and these words are befit-
without assistance for a long time and for a long ting a person who does not know the distinction
distance. Besides that, due to your old age you between the body and the soul. The body may
have become greatly troubled. My dear friend, be fat or thin, but no learned man would say
I see that you are not very firm, nor very strong such things of the spirit soul. As far as the spirit
and stout. Aren’t your fellow carriers cooperat- soul is concerned, I am neither fat nor skinny;
ing with you?(6) Thereafter, when the King therefore you are correct when you say that I
saw that his palanquin was still being shaken by am not very stout. Also, if the object of this
the carriers, he became very angry and said: journey and the path leading there were mine,
You rascal, what are you doing? Are you dead there would be many troubles for me, but be-
despite the life within your body? Do you not cause they relate not to me but to my body,
know that I am your master? You are disregard- there is no trouble at all.(9) Fatness, thinness,
ing me and are not carrying out my order. For bodily and mental distress, thirst, hunger, fear,
this disobedience I shall now punish you just as disagreement, desires for material happiness,
Yamarāja, the superintendent of death, pun- old age, sleep, attachment for material posses-
ishes sinful people. I shall give you proper sions, anger, lamentation, illusion and identifi-
treatment so that you will come to your senses cation of the body with the self are all transfor-
and do the correct thing.(7) mations of the material covering of the spirit
soul. A person absorbed in the material bodily
Thinking himself a king, King Rahūgaṇa
conception is affected by these things, but I am
was in the bodily conception and was influ-
free from all bodily conceptions. Consequently
enced by material nature’s modes of passion
I am neither fat nor skinny nor anything else
and ignorance. Due to madness, he chastised
you have mentioned.(10) My dear King, you
Jaḍa Bharata with uncalled-for and contradic-
have unnecessarily accused me of being dead
tory words. Jaḍa Bharata was a topmost devo-
though alive. In this regard, I can only say that
tee and the dear abode of the Supreme Person-
this is the case everywhere because everything
ality of Godhead. Although considering him-
material has its beginning and end. As far as
self very learned, the King did not know about
your thinking that you are the king and master
305
and are thus trying to order me, this is also in- scriptures on the mystic yoga process and
correct because these positions are temporary. which slackens the knot in the heart. His mate-
Today you are a king and I am your servant, but rial conception of himself as a king was thus
tomorrow the position may be changed, and destroyed. He immediately descended from his
you may be my servant and I your master. palanquin and fell flat on the ground with his
These are temporary circumstances created by head at the lotus feet of Jaḍa Bharata in such a
providence.(11) My dear King, if you still think way that he might be excused for his insulting
that you are the King and that I am your serv- words against the great brāhmaṇa. He then
ant, you should order me, and I should follow prayed as follows.(15) King Rahūgaṇa said: O
your order. I can then say that this differentia- brāhmaṇa, you appear to be moving in this
tion is temporary, and it expands only from us- world very much covered and unknown to oth-
age or convention. I do not see any other cause. ers. Who are you? Are you a learned brāhmaṇa
In that case, who is the master, and who is the and saintly person? I see that you are wearing a
servant? Everyone is being forced by the laws sacred thread. Are you one of those exalted, lib-
of material nature; therefore no one is master, erated saints such as Dattātreya and other
and no one is servant. Nonetheless, if you think highly advanced, learned scholars? May I ask
that you are the master and that I am the serv- whose disciple you are? Where do you live?
ant, I shall accept this. Please order me. What Why have you come to this place? Is your mis-
can I do for you?(12) My dear King, you have sion in coming here to do good for us? Please
said, “You rascal, you dull, crazy fellow! I am let me know who you are.(16) My dear sir, I am
going to chastise you, and then you will come not at all afraid of the thunderbolt of King In-
to your senses.” In this regard, let me say that dra, nor am I afraid of the serpentine, piercing
although I live like a dull, deaf and dumb man, trident of Lord Śiva. I do not care about the
I am actually a self-realized person. What will punishment of Yamarāja, the superintendent of
you gain by punishing me? If your calculation death, nor am I afraid of fire, scorching sun,
is true and I am a madman, then your punish- moon, wind, nor the weapons of Kuvera. Yet I
ment will be like beating a dead horse. There am afraid of offending a brāhmaṇa. I am very
will be no effect. When a madman is punished, much afraid of this.(17) My dear sir, it appears
he is not cured of his madness.(13) that the influence of your great spiritual
knowledge is hidden. Factually you are bereft
Śukadeva Gosvāmī said: O Mahārāja
of all material association and fully absorbed in
Parīkṣit, when King Rahūgaṇa chastised the ex-
the thought of the Supreme. Consequently you
alted devotee Jaḍa Bharata with harsh words,
are unlimitedly advanced in spiritual
that peaceful, saintly person tolerated it all and
knowledge. Please tell me why you are wander-
replied properly. Nescience is due to the bodily
ing around like a dullard. O great saintly per-
conception, and Jaḍa Bharata was not affected
son, you have spoken words approved by the
by this false conception. Out of his natural hu-
yogic process, but it is not possible for us to un-
mility, he never considered himself a great dev-
derstand what you have said. Therefore kindly
otee, and he agreed to suffer the results of his
explain it.(18) I consider your good self the
past karma. Like an ordinary man, he thought
most exalted master of mystic power. You
that by carrying the palanquin he was destroy-
know the spiritual science perfectly well. You
ing the reactions of his past misdeeds. Thinking
are the most exalted of all learned sages, and
in this way, he began to carry the palanquin as
you have descended for the benefit of all human
before.(14) Śukadeva Gosvāmī continued: O
society. You have come to give spiritual
best of the Pāṇḍu dynasty [Mahārāja Parīkṣit],
knowledge, and you are a direct representative
the King of the Sindhu and Sauvīra states
of Kapiladeva, the incarnation of God and the
[Mahārāja Rahūgaṇa] had great faith in discus-
plenary portion of knowledge. I am therefore
sions of the Absolute Truth. Being thus quali-
asking you, O spiritual master, what is the most
fied, he heard from Jaḍa Bharata that philo-
secure shelter in this world?(19) Is it not a fact
sophical presentation which is approved by all
306
that your good self is the direct representative it. However, if one is engaged in his own occu-
of Kapiladeva, the incarnation of the Supreme pational duty as ordered by the Supreme Lord,
Personality of Godhead? To examine people his sinful activities are certainly diminished.
and see who is actually a human being and who Therefore if one is engaged in his occupational
is not, you have presented yourself to be a deaf duty by force, he benefits because he can van-
and dumb person. Are you not moving this way quish all his sinful activities in that way.(23)
upon the surface of the world? I am very at- Whatever you have spoken appears to me to be
tached to family life and worldly activities, and contradictory. O best friend of the distressed, I
I am blind to spiritual knowledge. Nonetheless, have committed a great offense by insulting
I am now present before you and am seeking you. I was puffed up with false prestige due to
enlightenment from you. How can I advance in possessing the body of a king. For this I have
spiritual life?(20) certainly become an offender. Therefore I pray
that you kindly glance at me with your cause-
You have said, “I am not fatigued from la-
less mercy. If you do so, I can be relieved from
bor.” Although the soul is different from the
sinful activities brought about by insulting
body, there is fatigue because of bodily labor,
you.(24) O my dear lord, you are the friend of
and it appears to be the fatigue of the soul.
the Supreme Personality of Godhead, who is
When you are carrying the palanquin, there is
the friend of all living entities. You are there-
certainly labor for the soul. This is my conjec-
fore equal to everyone, and you are free from
ture. You have also said that the external be-
the bodily conception. Although I have com-
havior exhibited between the master and the
mitted an offense by insulting you, I know that
servant is not factual, but although in the phe-
there is no loss or gain for you due to my insult.
nomenal world it is not factual, the products of
You are fixed in your determination, but I have
the phenomenal world can actually affect
committed an offense. Because of this, even
things. That is visible and experienced. As
though I may be as strong as Lord Śiva, I shall
such, even though material activities are imper-
be vanquished without delay due to my offense
manent, they cannot be said to be untrue.(21)
at the lotus feet of a Vaiṣṇava.(25)
King Rahūgaṇa continued: My dear sir, you
have said that designations like bodily fatness SB 5.11: Jaḍa Bharata Instructs King
and thinness are not characteristics of the soul. Rahūgaṇa
That is incorrect because designations like pain
The brāhmaṇa Jaḍa Bharata said: My
and pleasure are certainly felt by the soul. You
dear King, although you are not at all experi-
may put a pot of milk and rice within fire, and
enced, you are trying to speak like a very expe-
the milk and rice are automatically heated one
rienced man. Consequently you cannot be con-
after the other. Similarly, due to bodily pains
sidered an experienced person. An experienced
and pleasures, the senses, mind and soul are af-
person does not speak the way you are speaking
fected. The soul cannot be completely detached
about the relationship between a master and a
from this conditioning.(22) My dear sir, you
servant or about material pains and pleasures.
have said that the relationship between the king
These are simply external activities. Any ad-
and the subject or between the master and the
vanced, experienced man, considering the Ab-
servant are not eternal, but although such rela-
solute Truth, does not talk in this way.(1) My
tionships are temporary, when a person takes
dear King, talks of the relationship between the
the position of a king his duty is to rule the cit-
master and the servant, the king and the subject
izens and punish those who are disobedient to
and so forth are simply talks about material ac-
the laws. By punishing them, he teaches the cit-
tivities. People interested in material activities
izens to obey the laws of the state. Again, you
which are expounded in the Vedas are intent on
have said that punishing a person who is deaf
performing material sacrifices and placing faith
and dumb is like chewing the chewed or grind-
in their material activities. For such people,
ing the pulp; that is to say, there is no benefit in
307
spiritual advancement is definitely not mani- life and suffering within the material situation.
fest.(2) A dream becomes automatically known However, when the mind becomes unattached
to a person as false and immaterial, and simi- to material enjoyment, it becomes the cause of
larly one eventually realizes that material hap- liberation. When the flame in a lamp burns the
piness in this life or the next, on this planet or a wick improperly, the lamp is blackened, but
higher planet, is insignificant. When one real- when the lamp is filled with ghee and is burning
izes this, the Vedas, although an excellent properly, there is bright illumination. Similarly,
source, are insufficient to bring about direct when the mind is absorbed in material sense
knowledge of the truth.(3) As long as the mind gratification, it causes suffering, and when de-
of the living entity is contaminated by the three tached from material sense gratification it
modes of material nature (goodness, passion brings about the original brightness of Kṛṣṇa
and ignorance), his mind is exactly like an in- consciousness.(8)
dependent, uncontrolled elephant. It simply ex-
There are five working senses and five
pands its jurisdiction of pious and impious ac-
knowledge-acquiring senses. There is also the
tivities by using the senses. The result is that
false ego. In this way, there are eleven items for
the living entity remains in the material world
the mind’s functions. O hero, the objects of the
to enjoy and suffer pleasures and pains due to
senses [such as sound and touch], the organic
material activity.(4) Because the mind is ab-
activities [such as evacuation] and the different
sorbed in desires for pious and impious activi-
types of bodies, society, friendship and person-
ties, it is naturally subjected to the transfor-
ality are considered by learned scholars the
mations of lust and anger. In this way, it be-
fields of activity for the functions of the
comes attracted to material sense enjoyment. In
mind.(9) Sound, touch, form, taste and smell
other words, the mind is conducted by the
are the objects of the five knowledge-acquiring
modes of goodness, passion and ignorance.
senses. Speech, touch, movement, evacuation
There are eleven senses and five material ele-
and sexual intercourse are the objects of the
ments, and out of these sixteen items, the mind
working senses. Besides this, there is another
is the chief. Therefore the mind brings about
conception by which one thinks, “This is my
birth in different types of bodies among demi-
body, this is my society, this is my family, this
gods, human beings, animals and birds. When
is my nation,” and so forth. This eleventh func-
the mind is situated in a higher or lower posi-
tion of the mind is called the false ego. Accord-
tion, it accepts a higher or lower material
ing to some philosophers, this is the twelfth
body.(5) The materialistic mind covering the
function, and its field of activity is the
living entity’s soul carries it to different species
body.(10) The physical elements, nature, the
of life. This is called continued material exist-
original cause, culture, destiny and the time el-
ence. Due to the mind, the living entity suffers
ement are all material causes. Agitated by these
or enjoys material distress and happiness. Be-
material causes, the eleven functions transform
ing thus illusioned, the mind further creates pi-
into hundreds of functions and then into thou-
ous and impious activities and their karma, and
sands and then into millions. But all these trans-
thus the soul becomes conditioned.(6) The
formations do not take place automatically by
mind makes the living entity within this mate-
mutual combination. Rather, they are under the
rial world wander through different species of
direction of the Supreme Personality of God-
life, and thus the living entity experiences mun-
head.(11) The individual soul bereft of Kṛṣṇa
dane affairs in different forms as a human be-
consciousness has many ideas and activities
ing, demigod, fat person, skinny person and so
created in the mind by the external energy.
forth. Learned scholars say that bodily appear-
They have been existing from time immemo-
ance, bondage and liberation are caused by the
rial. Sometimes they are manifest in the wak-
mind.(7) When the living entity’s mind be-
ening state and in the dream state, but during
comes absorbed in the sense gratification of the
deep sleep [unconsciousness] or trance, they
material world, it brings about his conditioned
disappear. A person who is liberated in this life
308
[jīvan-mukta] can see all these things viv- of the spiritual master and of the Supreme Per-
idly.(12) sonality of Godhead. Do this with great
care.(17)
There are two kinds of kṣetrajñathe living
entity, as explained above, and the Supreme SB 5.12: Conversation Between
Personality of Godhead, who is explained as Mahārāja Rahūgaṇa and Jaḍa Bharata
follows. He is the all-pervading cause of crea-
King Rahūgaṇa said: O most exalted per-
tion. He is full in Himself and is not dependent
sonality, you are not different from the Su-
on others. He is perceived by hearing and direct
preme Personality of Godhead. By the influ-
perception. He is self-effulgent and does not
ence of your true self, all kinds of contradiction
experience birth, death, old age or disease. He
in the śāstras have been removed. In the dress
is the controller of all the demigods, beginning
of a friend of a brāhmaṇa, you are hiding your
with Lord Brahmā. He is called Nārāyaṇa, and
transcendental blissful position. I offer my re-
He is the shelter of living entities after the an-
spectful obeisances unto you.(1) O best of the
nihilation of this material world. He is full of
brāhmaṇas, my body is filled with dirty things,
all opulences, and He is the resting place of
and my vision has been bitten by the serpent of
everything material. He is therefore known as
pride. Due to my material conceptions, I am
Vāsudeva, the Supreme Personality of God-
diseased. Your nectarean instructions are the
head. By His own potency, He is present within
proper medicine for one suffering from such a
the hearts of all living entities, just as the air or
fever, and they are cooling waters for one
vital force is within the bodies of all beings,
scorched by the heat.(2) Whatever doubts I
moving and nonmoving. In this way He con-
have about a particular subject matter I shall
trols the body. In His partial feature, the Su-
ask you about later. For the time being, these
preme Personality of Godhead enters all bodies
mysterious yoga instructions you have given
and controls them.(13-14) My dear King
me for self-realization appear very difficult to
Rahūgaṇa, as long as the conditioned soul ac-
understand. Please repeat them in a simple way
cepts the material body and is not freed from
so that I can understand them. My mind is very
the contamination of material enjoyment, and
inquisitive, and I want to understand this
as long as he does not conquer his six enemies
clearly.(3) O master of yogic power, you said
and come to the platform of self-realization by
that fatigue resulting from moving the body
awakening his spiritual knowledge, he has to
here and there is appreciated by direct percep-
wander among different places and different
tion but actually there is no fatigue. It simply
species of life in this material world.(15) The
exists as a matter of formality. By such inquir-
soul’s designation, the mind, is the cause of all
ies and answers, no one can come to the con-
tribulations in the material world. As long as
clusion of the Absolute Truth. Because of your
this fact is unknown to the conditioned living
presentation of this statement, my mind is a lit-
entity, he has to accept the miserable condition
tle disturbed.(4)
of the material body and wander within this
universe in different positions. Because the The self-realized brāhmaṇa Jaḍa Bharata
mind is affected by disease, lamentation, illu- said: Among the various material combina-
sion, attachment, greed and enmity, it creates tions and permutations, there are various forms
bondage and a false sense of intimacy within and earthly transformations. For some reason,
this material world.(16) This uncontrolled these move on the surface of the earth and are
mind is the greatest enemy of the living entity. called palanquin carriers. Those material trans-
If one neglects it or gives it a chance, it will formations which do not move are gross mate-
grow more and more powerful and will become rial objects like stones. In any case, the material
victorious. Although it is not factual, it is very body is made of earth and stone in the form of
strong. It covers the constitutional position of feet, ankles, calves, knees, thighs, torso, throat
the soul. O King, please try to conquer this and head. Upon the shoulders is the wooden
mind by the weapon of service to the lotus feet palanquin, and within the palanquin is the so-
309
called King of Sauvīra. The body of the King is characterized by the substance, nature, predis-
simply another transformation of earth, but position, time and activity. You should know
within that body Your Lordship is situated and that all these are simply mechanical manifesta-
falsely thinking that you are the King of the tions created by material nature.(10) What,
state of Sauvīra.(5-6) then, is the ultimate truth? The answer is that
nondual knowledge is the ultimate truth. It is
It is a fact, however, that these innocent peo-
devoid of the contamination of material quali-
ple carrying your palanquin without payment
ties. It gives us liberation. It is the one without
are certainly suffering due to this injustice.
a second, all-pervading and beyond imagina-
Their condition is very lamentable because you
tion. The first realization of that knowledge is
have forcibly engaged them in carrying your
Brahman. Then Paramātmā, the Supersoul, is
palanquin. This proves that you are cruel and
realized by the yogīs who try to see Him with-
unkind, yet due to false prestige you were
out grievance. This is the second stage of reali-
thinking that you were protecting the citizens.
zation. Finally, full realization of the same su-
This is ludicrous. You were such a fool that you
preme knowledge is realized in the Supreme
could not have been adored as a great man in
Person. All learned scholars describe the Su-
an assembly of persons advanced in
preme Person as Vāsudeva, the cause of Brah-
knowledge.(7) All of us on the surface of the
man, Paramātmā and others.(11) My dear King
globe are living entities in different forms.
Rahūgaṇa, unless one has the opportunity to
Some of us are moving and some not moving.
smear his entire body with the dust of the lotus
All of us come into existence, remain for some
feet of great devotees, one cannot realize the
time and are annihilated when the body is again
Absolute Truth. One cannot realize the Abso-
mingled with the earth. We are all simply dif-
lute Truth simply by observing celibacy [brah-
ferent transformations of the earth. Different
macarya], strictly following the rules and regu-
bodies and capacities are simply transfor-
lations of householder life, leaving home as a
mations of the earth that exist in name only, for
vānaprastha, accepting sannyāsa, or undergo-
everything grows out of the earth and when
ing severe penances in winter by keeping one-
everything is annihilated it again mingles with
self submerged in water or surrounding oneself
the earth. In other words, we are but dust, and
in summer by fire and the scorching heat of the
we shall but be dust. Everyone can consider this
sun. There are many other processes to under-
point.(8)
stand the Absolute Truth, but the Absolute
One may say that varieties arise from the Truth is only revealed to one who has attained
planet earth itself. However, although the uni- the mercy of a great devotee.(12) Who are the
verse may temporarily appear to be the truth, it pure devotees mentioned here? In an assembly
ultimately has no real existence. The earth was of pure devotees, there is no question of dis-
originally created by a combination of atomic cussing material subjects like politics and soci-
particles, but these particles are impermanent. ology. In an assembly of pure devotees, there is
Actually the atom is not the cause of the uni- discussion only of the qualities, forms and pas-
verse, although some philosophers think so. It times of the Supreme Personality of Godhead.
is not a fact that the varieties found in this ma- He is praised and worshiped with full attention.
terial world simply result from atomic juxtapo- In the association of pure devotees, by con-
sition or combination.(9) Since this universe stantly hearing such topics respectfully, even a
has no real ultimate existence, the things within person who wants to merge into the existence
itshortness, differences, grossness, skinniness, of the Absolute Truth abandons this idea and
smallness, bigness, result, cause, living symp- gradually becomes attached to the service of
toms, and materialsare all imagined. They are Vāsudeva.(13)
all pots made of the same substance, earth, but
In a previous birth I was known as Mahārāja
they are named differently. The differences are
Bharata. I attained perfection by becoming
completely detached from material activities
310
through direct experience, and through indirect world.(1) King Rahūgaṇa, in this forest of ma-
experience I received understanding from the terial existence there are six very powerful
Vedas. I was fully engaged in the service of the plunderers. When the conditioned soul enters
Lord, but due to my misfortune, I became very the forest to acquire some material gain, the six
affectionate to a small deer, so much so that I plunderers misguide him. Thus the conditioned
neglected my spiritual duties. Due to my deep merchant does not know how to spend his
affection for the deer, in my next life I had to money, and it is taken away by these plunder-
accept the body of a deer.(14) My dear heroic ers. Like tigers, jackals and other ferocious an-
King, due to my past sincere service to the imals in a forest that are ready to take away a
Lord, I could remember everything of my past lamb from the custody of its protector, the wife
life even while in the body of a deer. Because I and children enter the heart of the merchant and
am aware of the falldown in my past life, I al- plunder him in so many ways.(2) In this forest
ways keep myself separate from the association there are dense bowers composed of thickets of
of ordinary men. Being afraid of their bad, ma- bushes, grass and creepers. In these bowers the
terialistic association, I wander alone unnoticed conditioned soul is always disturbed by cruelly
by others.(15) Simply by associating with ex- biting mosquitoes [envious people]. Sometimes
alted devotees, anyone can attain perfection of he sees an imaginary palace in the forest, and
knowledge and with the sword of knowledge sometimes he is bewildered by seeing a fleeting
can cut to pieces the illusory associations fiend or ghost, which appears like a meteor in
within this material world. Through the associ- the sky.(3) My dear King, the merchant on the
ation of devotees, one can engage in the service forest path of the material world, his intelli-
of the Lord by hearing and chanting [śravaṇaṁ gence victimized by home, wealth, relatives
kīrtanam]. Thus one can revive his dormant and so forth, runs from one place to another in
Kṛṣṇa consciousness and, sticking to the culti- search of success. Sometimes his eyes are cov-
vation of Kṛṣṇa consciousness, return home, ered by the dust of a whirlwindthat is to say, in
back to Godhead, even in this life. his lust he is captivated by the beauty of his
wife, especially during her menstrual period.
SB 5.13: Further Talks Between King
Thus his eyes are blinded, and he cannot see
Rahūgaṇa and Jaḍa Bharata
where to go or what he is doing.(4) Wandering
Jaḍa Bharata, who had fully realized in the forest of the material world, the condi-
Brahman, continued: My dear King tioned soul sometimes hears an invisible
Rahūgaṇa, the living entity wanders on the path cricket making harsh sounds, and his ears be-
of the material world, which is very difficult for come very much aggrieved. Sometimes his
him to traverse, and he accepts repeated birth heart is pained by the sounds of owls, which are
and death. Being captivated by the material just like the harsh words of his enemies. Some-
world under the influence of the three modes of times he takes shelter of a tree that has no fruits
material nature (sattva-guṇa, rajo-guṇa and or flowers. He approaches such a tree due to his
tamo-guṇa), the living entity can see only the strong appetite, and thus he suffers. He would
three fruits of activities under the spell of ma- like to acquire water, but he is simply illusioned
terial nature. These fruits are auspicious, inaus- by a mirage, and he runs after it.(5) Sometimes
picious and mixed. He thus becomes attached the conditioned soul jumps into a shallow river,
to religion, economic development, sense grat- or being short of food grains, he goes to beg
ification and the monistic theory of liberation food from people who are not at all charitable.
(merging with the Supreme). He works very Sometimes he suffers from the burning heat of
hard day and night exactly like a merchant who household life, which is like a forest fire, and
enters a forest to acquire some articles to sell sometimes he becomes sad to have his wealth,
later for profit. However, he cannot really which is as dear as life, plundered by kings in
achieve happiness within this material the name of heavy income taxes.(6) Some-
311
times, being defeated or plundered by a supe- from others, but when his desires are not ful-
rior, powerful agent, a living entity loses all his filled by begging, he wants to borrow or steal
possessions. He then becomes very morose, the property of others. Thus he is insulted in so-
and lamenting their loss, he sometimes be- ciety.(12)
comes unconscious. Sometimes he imagines a
Due to monetary transactions, relationships
great palatial city in which he desires to live
become very strained and end in enmity. Some-
happily with his family members and riches. He
times the husband and wife walk on the path of
thinks himself fully satisfied if this is possible,
material progress, and to maintain their rela-
but such so-called happiness continues only for
tionship they work very hard. Sometimes due
a moment.(7) Sometimes the merchant in the
to scarcity of money or due to diseased condi-
forest wants to climb the hills and mountains,
tions, they are embarrassed and almost die.(13)
but due to insufficient footwear, his feet are
My dear King, on the forest path of material
pricked by small stone fragments and by thorns
life, first a person is bereft of his father and
on the mountain. Being pricked by them, he be-
mother, and after their death he becomes at-
comes very aggrieved. Sometimes a person
tached to his newly born children. In this way
who is very attached to his family becomes
he wanders on the path of material progress and
overwhelmed with hunger, and due to his mis-
is eventually embarrassed. Nonetheless, no one
erable condition he becomes furious with his
knows how to get out of this, even up to the
family members.(8) The conditioned soul in the
moment of death.(14) There were and are many
material forest is sometimes swallowed by a
political and social heroes who have conquered
python or crushed. At such a time he is left ly-
enemies of equal power, yet due to their igno-
ing in the forest like a dead person, devoid of
rance in believing that the land is theirs, they
consciousness and knowledge. Sometimes
fight one another and lay down their lives in
other poisonous snakes bite him. Being blind to
battle. They are not able to take up the spiritual
his consciousness, he falls down into a dark
path accepted by those in the renounced order.
well of hellish life with no hope of being res-
Although they are big heroes and political lead-
cued.(9) Sometimes, in order to have a little in-
ers, they cannot take to the path of spiritual re-
significant sex enjoyment, one searches after
alization.(15)
debauched women. In this attempt, one is in-
sulted and chastised by the women’s kinsmen. Sometimes the living entity in the forest of
This is like going to take honey from a beehive material existence takes shelter of creepers and
and being attacked by the bees. Sometimes, af- desires to hear the chirping of the birds in those
ter spending lots of money, one may acquire creepers. Being afraid of roaring lions in the
another woman for some extra sense enjoy- forest, he makes friends with cranes, herons
ment. Unfortunately, the object of sense enjoy- and vultures.(16) Being cheated by them, the
ment, the woman, is taken away or kidnapped living entity in the forest of the material world
by another debauchee.(10) Sometimes the liv- tries to give up the association of these so-
ing entity is busy counteracting the natural dis- called yogīs, svāmīs and incarnations and come
turbances of freezing cold, scorching heat, to the association of real devotees, but due to
strong wind, excessive rainfall and so forth. misfortune he cannot follow the instructions of
When he is unable to do so, he becomes very the spiritual master or advanced devotees;
unhappy. Sometimes he is cheated in business therefore he gives up their company and again
transactions one after another. In this way, by returns to the association of monkeys who are
cheating, living entities create enmity among simply interested in sense gratification and
themselves.(11) On the forest path of material women. He derives satisfaction by associating
existence, sometimes a person is without with sense gratifiers and enjoying sex and in-
wealth and due to this does not have a proper toxication. In this way he spoils his life simply
home, bed or sitting place, nor proper family by indulging in sex and intoxication. Looking
enjoyment. He therefore goes to beg money
312
into the faces of other sense gratifiers, he be- material world. Now I am free from all these
comes forgetful and thus approaches death.(17) problems.(22) I offer my respectful obeisances
When the living entity becomes exactly like a unto the great personalities, whether they walk
monkey jumping from one branch to another, on the earth’s surface as children, young boys,
he remains in the tree of household life without avadhūtas or great brāhmaṇas. Even if they are
any profit but sex. Thus he is kicked by his wife hidden under different guises, I offer my re-
just like the he-ass. Unable to gain release, he spects to all of them. By their mercy, may there
remains helplessly in that position. Sometimes be good fortune in the royal dynasties that are
he falls victim to an incurable disease, which is always offending them.(23)
like falling into a mountain cave. He becomes
afraid of death, which is like the elephant in the
dear King, O son of mother Uttarā, there were
back of that cave, and he remains stranded,
some waves of dissatisfaction in the mind of
grasping at the twigs and branches of a
Jaḍa Bharata due to his being insulted by King
creeper.(18) O killer of enemies, Mahārāja
Rahūgaṇa, who made him carry his palanquin,
Rahūgaṇa, if the conditioned soul somehow or
but Jaḍa Bharata neglected this, and his heart
other gets out of his dangerous position, he
again became calm and quiet like an ocean. Alt-
again returns to his home to enjoy sex life, for
hough King Rahūgaṇa had insulted him, he was
that is the way of attachment. Thus, under the
a great paramahaṁsa. Being a Vaiṣṇava, he
spell of the Lord’s material energy, he contin-
was naturally very kindhearted, and he there-
ues to loiter in the forest of material existence.
fore told the King about the constitutional po-
He does not discover his real interest even at
sition of the soul. He then forgot the insult be-
the point of death.(19) My dear King
cause King Rahūgaṇa pitifully begged pardon
Rahūgaṇa, you are also a victim of the external
at his lotus feet. After this, he began to wander
energy, being situated on the path of attraction
all over the earth, just as before.(24) After re-
to material pleasure. So that you may become
ceiving lessons from the great devotee Jaḍa
an equal friend to all living entities, I now ad-
Bharata, King Rahūgaṇa of the state of Sauvīra
vise you to give up your kingly position and the
became completely aware of the constitutional
rod by which you punish criminals. Give up at-
position of the soul. He thus gave up the bodily
traction to the sense objects and take up the
conception completely. My dear King, who-
sword of knowledge sharpened by devotional
ever takes shelter of the servant of the servant
service. Then you will be able to cut the hard
of the Lord is certainly glorified because he can
knot of illusory energy and cross to the other
without difficulty give up the bodily concep-
side of the ocean of nescience.(20)
tion.(25)
King Rahūgaṇa said: This birth as a human
King Parīkṣit then told Śukadeva
being is the best of all. Even birth among the
Gosvāmī: My dear lord, O great devotee sage,
demigods in the heavenly planets is not as glo-
you are omniscient. You have very nicely de-
rious as birth as a human being on this earth.
scribed the position of the conditioned soul,
What is the use of the exalted position of a dem-
who is compared to a merchant in the forest.
igod? In the heavenly planets, due to profuse
From these instructions intelligent men can un-
material comforts, there is no possibility of as-
derstand that the senses of a person in the bod-
sociating with devotees.(21) It is not at all won-
ily conception are like rogues and thieves in
derful that simply by being covered by the dust
that forest, and one’s wife and children are like
of your lotus feet, one immediately attains the
jackals and other ferocious animals. However,
platform of pure devotional service to
it is not very easy for the unintelligent to under-
Adhokṣaja, which is not available even to great
stand the purport of this story because it is dif-
demigods like Brahmā. By associating with
ficult to extricate the exact meaning from the
you just for a moment, I am now freed from all
allegory. I therefore request Your Holiness to
argument, false prestige and lack of discrimina-
give the direct meaning.(26)
tion, which are the roots of entanglement in the
313
SB 5.14: The Material World as the forest of material existence, the uncontrolled
Great Forest of Enjoyment senses are like plunderers. The conditioned
soul may earn some money for the advance-
When King Parīkṣit asked Śukadeva
ment of Kṛṣṇa consciousness, but unfortunately
Gosvāmī about the direct meaning of the
the uncontrolled senses plunder his money
material forest, Śukadeva Gosvāmī replied
through sense gratification. The senses are
as follows: My dear King, a man belonging to
plunderers because they make one spend his
the mercantile community [vaṇik] is always in-
money unnecessarily for seeing, smelling, tast-
terested in earning money. Sometimes he enters
ing, touching, hearing, desiring and willing. In
the forest to acquire some cheap commodities
this way the conditioned soul is obliged to grat-
like wood and earth and sell them in the city at
ify his senses, and thus all his money is spent.
good prices. Similarly, the conditioned soul,
This money is actually acquired for the execu-
being greedy, enters this material world for
tion of religious principles, but it is taken away
some material profit. Gradually he enters the
by the plundering senses.(2) My dear King,
deepest part of the forest, not really knowing
family members in this material world go under
how to get out. Having entered the material
the names of wife and children, but actually
world, the pure soul becomes conditioned by
they behave like tigers and jackals. A herdsman
the material atmosphere, which is created by
tries to protect his sheep to the best of his abil-
the external energy under the control of Lord
ity, but the tigers and foxes take them away by
Viṣṇu. Thus the living entity comes under the
force. Similarly, although a miserly man wants
control of the external energy, daivī māyā. Liv-
to guard his money very carefully, his family
ing independently and bewildered in the forest,
members take away all his assets forcibly, even
he does not attain the association of devotees
though he is very vigilant.(3) Every year the
who are always engaged in the service of the
plowman plows over his grain field, completely
Lord. Once in the bodily conception, he gets
uprooting all weeds. Nonetheless, the seeds lie
different types of bodies one after the other un-
there and, not being completely burned, again
der the influence of material energy and im-
come up with the plants sown in the field. Even
pelled by the modes of material nature [sattva-
after being plowed under, the weeds come up
guṇa, rajo-guṇa and tamo-guṇa]. In this way
densely. Similarly, the gṛhastha-āśrama [family
the conditioned soul goes sometimes to the
life] is a field of fruitive activity. Unless the de-
heavenly planets, sometimes to the earthly
sire to enjoy family life is completely burned
planets and sometimes to the lower planets and
out, it grows up again and again. Even though
lower species. Thus he suffers continuously
camphor may be removed from a pot, the pot
due to different types of bodies. These suffer-
nonetheless retains the aroma of camphor. As
ings and pains are sometimes mixed. Some-
long as the seeds of desire are not destroyed,
times they are very severe, and sometimes they
fruitive activities are not destroyed.(4)
are not. These bodily conditions are acquired
due to the conditioned soul’s mental specula- Sometimes the conditioned soul in house-
tion. He uses his mind and five senses to ac- hold life, being attached to material wealth and
quire knowledge, and these bring about the dif- possessions, is disturbed by gadflies and mos-
ferent bodies and different conditions. Using quitoes, and sometimes locusts, birds of prey
the senses under the control of the external en- and rats give him trouble. Nonetheless, he still
ergy, māyā, the living entity suffers the miser- wanders down the path of material existence.
able conditions of material existence. He is ac- Due to ignorance he becomes lusty and engages
tually searching for relief, but he is generally in fruitive activity. Because his mind is ab-
baffled, although sometimes he is relieved after sorbed in these activities, he sees the material
great difficulty. Struggling for existence in this world as permanent, although it is temporary
way, he cannot get the shelter of pure devotees, like a phantasmagoria, a house in the sky.(5)
who are like bumblebees engaged in loving ser- Sometimes in this house in the sky [gandharva-
vice at the lotus feet of Lord Viṣṇu.(1) In the pura] the conditioned soul drinks, eats and has
314
sex. Being overly attached, he chases after the this life or the next. Because of this, he ap-
objects of the senses just as a deer chases a mi- proaches the living dead who possess these
rage in the desert.(6) Sometimes the living en- things. Such people are compared to impure
tity is interested in the yellow stool known as trees, creepers and poisonous wells.(12) Some-
gold and runs after it. That gold is the source of times, to mitigate distresses in this forest of the
material opulence and envy, and it can enable material world, the conditioned soul receives
one to afford illicit sex, gambling, meat-eating cheap blessings from atheists. He then loses all
and intoxication. Those whose minds are over- intelligence in their association. This is exactly
come by the mode of passion are attracted by like jumping in a shallow river. As a result one
the color of gold, just as a man suffering from simply breaks his head. He is not able to miti-
cold in the forest runs after a phosphorescent gate his sufferings from the heat, and in both
light in a marshy land, considering it to be ways he suffers. The misguided conditioned
fire.(7) Sometimes the conditioned soul is ab- soul also approaches so-called sādhus and
sorbed in finding residential quarters or apart- svāmīs who preach against the principles of the
ments and getting a supply of water and riches Vedas. He does not receive benefit from them,
to maintain his body. Absorbed in acquiring a either in the present or in the future.(13) In this
variety of necessities, he forgets everything and material world, when the conditioned soul can-
perpetually runs around the forest of material not arrange for his own maintenance, despite
existence.(8) Sometimes, as if blinded by the exploiting others, he tries to exploit his own fa-
dust of a whirlwind, the conditioned soul sees ther or son, taking away that relative’s posses-
the beauty of the opposite sex, which is called sions, although they may be very insignificant.
pramadā. Being thus bewildered, he is raised If he cannot acquire things from his father, son
upon the lap of a woman, and at that time his or other relatives, he is prepared to give them
good senses are overcome by the force of pas- all kinds of trouble.(14) In this world, family
sion. He thus becomes almost blind with lusty life is exactly like a blazing fire in the forest.
desire and disobeys the rules and regulations There is not the least happiness, and gradually
governing sex life. He does not know that his one becomes more and more implicated in un-
disobedience is witnessed by different demi- happiness. In household life, there is nothing
gods, and he enjoys illicit sex in the dead of favorable for perpetual happiness. Being impli-
night, not seeing the future punishment await- cated in home life, the conditioned soul is
ing him.(9) The conditioned soul sometimes burned by the fire of lamentation. Sometimes
personally appreciates the futility of sense en- he condemns himself as being very unfortu-
joyment in the material world, and he some- nate, and sometimes he claims that he suffers
times considers material enjoyment to be full of because he performed no pious activities in his
miseries. However, due to his strong bodily previous life.(15) Government men are always
conception, his memory is destroyed, and again like carnivorous demons called Rākṣasas [man-
and again he runs after material enjoyment, just eaters]. Sometimes these government men turn
as an animal runs after a mirage in the de- against the conditioned soul and take away all
sert.(10) Sometimes the conditioned soul is his accumulated wealth. Being bereft of his
very aggrieved by the chastisement of his ene- life’s reserved wealth, the conditioned soul
mies and government servants, who use harsh loses all enthusiasm. Indeed, it is as though he
words against him directly or indirectly. At that loses his life.(16) Sometimes the conditioned
time his heart and ears become very saddened. soul imagines that his father or grandfather has
Such chastisement may be compared to the again come in the form of his son or grandson.
sounds of owls and crickets.(11) Due to his pi- In this way he feels the happiness one some-
ous activities in previous lives, the conditioned times feels in a dream, and the conditioned soul
soul attains material facilities in this life, but sometimes takes pleasure in such mental con-
when they are finished, he takes shelter of coctions.(17) In household life one is ordered
wealth and riches, which cannot help him in to execute many yajñas and fruitive activities,
315
especially the vivāha-yajña [the marriage cere- Stealing or cheating another person out of his
mony for sons and daughters] and the sacred money, the conditioned soul somehow or other
thread ceremony. These are all the duties of a keeps it in his possession and escapes punish-
gṛhastha, and they are very extensive and trou- ment. Then another man, named Devadatta,
blesome to execute. They are compared to a big cheats him and takes the money away. Simi-
hill over which one must cross when one is at- larly, another man, named Viṣṇumitra, steals
tached to material activities. A person desiring the money from Devadatta and takes it away.
to cross over these ritualistic ceremonies cer- In any case, the money does not stay in one
tainly feels pains like the piercing of thorns and place. It passes from one hand to another. Ulti-
pebbles endured by one attempting to climb a mately no one can enjoy the money, and it re-
hill. Thus the conditioned soul suffers unlimit- mains the property of the Supreme Personality
edly.(18) Sometimes, due to bodily hunger and of Godhead.(24) Being unable to protect him-
thirst, the conditioned soul becomes so dis- self from the threefold miseries of material ex-
turbed that he loses his patience and becomes istence, the conditioned soul becomes very mo-
angry with his own beloved sons, daughters and rose and lives a life of lamentation. These
wife. Thus, being unkind to them, he suffers all threefold miseries are miseries suffered by
the more.(19) Śukadeva Gosvāmī continued mental calamity at the hands of the demigods
speaking to Mahārāja Parīkṣit: My dear King, [such as freezing wind and scorching heat],
sleep is exactly like a python. Those who wan- miseries offered by other living entities, and
der in the forest of material life are always de- miseries arising from the mind and body them-
voured by the python of sleep. Being bitten by selves.(25) As far as transactions with money
this python, they always remain in the darkness are concerned, if one person cheats another by
of ignorance. They are like dead bodies thrown a farthing or less, they become enemies.(26)
in a distant forest. Thus the conditioned souls
In this materialistic life, there are many dif-
cannot understand what is going on in life.(20)
ficulties, as I have just mentioned, and all of
In the forest of the material world, the con- these are insurmountable. In addition, there are
ditioned soul is sometimes bitten by envious difficulties arising from so-called happiness,
enemies, which are compared to serpents and distress, attachment, hate, fear, false prestige,
other creatures. Through the tricks of the en- illusion, madness, lamentation, bewilderment,
emy, the conditioned soul falls from his pres- greed, envy, enmity, insult, hunger, thirst, trib-
tigious position. Being anxious, he cannot even ulation, disease, birth, old age and death. All
sleep properly. He thus becomes more and these combine together to give the materialistic
more unhappy, and he gradually loses his intel- conditioned soul nothing but misery.(27)
ligence and consciousness. In that state he be- Sometimes the conditioned soul is attracted by
comes almost perpetually like a blind man who illusion personified (his wife or girlfriend) and
has fallen into a dark well of ignorance.(21) becomes eager to be embraced by a woman.
The conditioned soul is sometimes attracted to Thus he loses his intelligence as well as
the little happiness derived from sense gratifi- knowledge of life’s goal. At that time, no
cation. Thus he has illicit sex or steals another’s longer attempting spiritual cultivation, he be-
property. At such a time he may be arrested by comes overly attached to his wife or girlfriend
the government or chastised by the woman’s and tries to provide her with a suitable apart-
husband or protector. Thus simply for a little ment. Again, he becomes very busy under the
material satisfaction, he falls into a hellish con- shelter of that home and is captivated by the
dition and is put into jail for rape, kidnapping, talks, glances and activities of his wife and chil-
theft and so forth.(22) Learned scholars and dren. In this way he loses his Kṛṣṇa conscious-
transcendentalists therefore condemn the mate- ness and throws himself in the dense darkness
rialistic path of fruitive activity because it is the of material existence.(28)
original source and breeding ground of material
The personal weapon used by Lord Kṛṣṇa,
miseries, both in this life and in the next.(23)
316
the disc, is called hari-cakra, the disc of Hari. move freely, not knowing the goal of life. They
This cakra is the wheel of time. It expands from are captivated simply by seeing the faces of one
the beginning of the atoms up to the time of another, which remind them of sense gratifica-
Brahmā’s death, and it controls all activities. It tion. They are always engaged in material ac-
is always revolving and spending the lives of tivities, known as grāmya-karma, and they
the living entities, from Lord Brahmā down to work hard for material benefit. Thus they forget
an insignificant blade of grass. Thus one completely that one day their small life spans
changes from infancy, to childhood, to youth will be finished and they will be degraded in the
and maturity, and thus one approaches the end evolutionary cycle.(31) Just as a monkey jumps
of life. It is impossible to check this wheel of from one tree to another, the conditioned soul
time. This wheel is very exacting because it is jumps from one body to another. As the mon-
the personal weapon of the Supreme Personal- key is ultimately captured by the hunter and is
ity of Godhead. Sometimes the conditioned unable to get out of captivity, the conditioned
soul, fearing the approach of death, wants to soul, being captivated by momentary sex pleas-
worship someone who can save him from im- ure, becomes attached to different types of bod-
minent danger. Yet he does not care for the Su- ies and is encaged in family life. Family life af-
preme Personality of Godhead, whose weapon fords the conditioned soul a festival of momen-
is the indefatigable time factor. The condi- tary sex pleasure, and thus he is completely un-
tioned soul instead takes shelter of a man-made able to get out of the material clutches.(32)
god described in unauthorized scriptures. Such
In this material world, when the conditioned
gods are like buzzards, vultures, herons and
soul forgets his relationship with the Supreme
crows. Vedic scriptures do not refer to them.
Personality of Godhead and does not care for
Imminent death is like the attack of a lion, and
Kṛṣṇa consciousness, he simply engages in dif-
neither vultures, buzzards, crows nor herons
ferent types of mischievous and sinful activi-
can save one from such an attack. One who
ties. He is then subjected to the threefold mis-
takes shelter of unauthorized man-made gods
eries, and, out of fear of the elephant of death,
cannot be saved from the clutches of death.(29)
he falls into the darkness found in a mountain
The pseudo svāmīs, yogīs and incarnations who
cave.(33) The conditioned soul suffers many
do not believe in the Supreme Personality of
miserable bodily conditions, such as being af-
Godhead are known as pāṣaṇḍīs. They them-
fected by severe cold and strong winds. He also
selves are fallen and cheated because they do
suffers due to the activities of other living be-
not know the real path of spiritual advance-
ings and due to natural disturbances. When he
ment, and whoever goes to them is certainly
is unable to counteract them and has to remain
cheated in his turn. When one is thus cheated,
in a miserable condition, he naturally becomes
he sometimes takes shelter of the real followers
very morose because he wants to enjoy material
of Vedic principles [brāhmaṇas or those in
facilities.(34) Sometimes conditioned souls ex-
Kṛṣṇa consciousness], who teach everyone
change money, but in due course of time, en-
how to worship the Supreme Personality of
mity arises because of cheating. Although there
Godhead according to the Vedic rituals. How-
may be a tiny profit, the conditioned souls
ever, being unable to stick to these principles,
cease to be friends and become enemies.(35)
these rascals again fall down and take shelter
Sometimes, having no money, the conditioned
among śūdras who are very expert in making
soul does not get sufficient accommodations.
arrangements for sex indulgence. Sex is very
Sometimes he doesn’t even have a place to sit,
prominent among animals like monkeys, and
nor does he have the other necessities. In other
such people who are enlivened by sex may be
words, he falls into scarcity, and at that time,
called descendants of monkeys.(30) In this way
when he is unable to secure the necessities by
the descendants of the monkeys intermingle
fair means, he decides to seize the property of
with each other, and they are generally known
others unfairly. When he cannot get the things
as śūdras. Without hesitating, they live and
317
he wants, he simply receives insults from oth- and died without having discharged life’s real
ers and thus becomes very morose.(36) Alt- mission.(40) When the conditioned soul ac-
hough people may be enemies, in order to ful- cepts the shelter of the creeper of fruitive activ-
fill their desires again and again, they some- ity, he may be elevated by his pious activities
times get married. Unfortunately, these mar- to higher planetary systems and thus gain liber-
riages do not last very long, and the people ination from hellish conditions, but unfortunately
volved are separated again by divorce or other he cannot remain there. After reaping the re-
means.(37) The path of this material world is sults of his pious activities, he has to return to
full of material miseries, and various troubles the lower planetary systems. In this way he per-
disturb the conditioned souls. Sometimes he petually goes up and comes down.(41) Having
loses, and sometimes he gains. In either case, summarized the teachings of Jaḍa Bharata,
the path is full of danger. Sometimes the condi- Śukadeva Gosvāmī said: My dear King
tioned soul is separated from his father by death Parīkṣit, the path indicated by Jaḍa Bharata is
or other circumstances. Leaving him aside he like the path followed by Garuḍa, the carrier of
gradually becomes attached to others, such as the Lord, and ordinary kings are just like flies.
his children. In this way, the conditioned soul Flies cannot follow the path of Garuḍa, and to
is sometimes illusioned and afraid. Sometimes date none of the great kings and victorious lead-
he cries loudly out of fear. Sometimes he is ers could follow this path of devotional service,
happy maintaining his family, and sometimes not even mentally.(42) While in the prime of
he is overjoyed and sings melodiously. In this life, the great Mahārāja Bharata gave up every-
way he becomes entangled and forgets his sep- thing because he was fond of serving the Su-
aration from the Supreme Personality of God- preme Personality of Godhead, Uttamaśloka.
head since time immemorial. Thus he traverses He gave up his beautiful wife, nice children,
the dangerous path of material existence, and great friends and an enormous empire. Alt-
on this path he is not at all happy. Those who hough these things were very difficult to give
are self-realized simply take shelter of the Su- up, Mahārāja Bharata was so exalted that he
preme Personality of Godhead in order to get gave them up just as one gives up stool after
out of this dangerous material existence. With- evacuating. Such was the greatness of His Maj-
out accepting the devotional path, one cannot esty.(43) Śukadeva Gosvāmī continued: My
get out of the clutches of material existence. dear King, the activities of Bharata Mahārāja
The conclusion is that no one can be happy in are wonderful. He gave up everything difficult
material life. One must take to Kṛṣṇa con- for others to give up. He gave up his kingdom,
sciousness.(38) Saintly persons, who are his wife and his family. His opulence was so
friends to all living entities, have a peaceful great that even the demigods envied it, yet he
consciousness. They have controlled their gave it up. It was quite befitting a great person-
senses and minds, and they easily attain the ality like him to be a great devotee. He could
path of liberation, the path back to Godhead. renounce everything because he was so at-
Being unfortunate and attached to the miserable tracted to the beauty, opulence, reputation,
material conditions, a materialistic person can- knowledge, strength and renunciation of the
not associate with them.(39) There were many Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa
great saintly kings who were very expert in per- is so attractive that one can give up all desirable
forming sacrificial rituals and very competent things for His sake. Indeed, even liberation is
in conquering other kingdoms, yet despite their considered insignificant for those whose minds
power they could not attain the loving service are attracted to the loving service of the
of the Supreme Personality of Godhead. This is Lord.(44) Even though in the body of a deer,
because those great kings could not even con- Mahārāja Bharata did not forget the Supreme
quer the false consciousness of “I am this body, Personality of Godhead; therefore when he was
and this is my property.” Thus they simply cre- giving up the body of a deer, he loudly uttered
ated enmity with rival kings, fought with them
318
the following prayer: “The Supreme Personal- Devadyumna begot in the womb of his wife,
ity of Godhead is sacrifice personified. He Dhenumatī, a son named Parameṣṭhī.
gives the results of ritualistic activity. He is the Parameṣṭhī begot a son named Pratīha in the
protector of religious systems, the personifica- womb of his wife, Suvarcalā.(3) King Pratīha
tion of mystic yoga, the source of all personally propagated the principles of self-re-
knowledge, the controller of the entire creation, alization. In this way, not only was he purified,
and the Supersoul in every living entity. He is but he became a great devotee of the Supreme
beautiful and attractive. I am quitting this body Person, Lord Viṣṇu, and directly realized
offering obeisances unto Him and hoping that I Him.(4) In the womb of his wife Suvarcalā,
may perpetually engage in His transcendental Pratīha begot three sons, named Pratihartā,
loving service.” Uttering this, Mahārāja Bha- Prastotā and Udgātā. These three sons were
rata left his body.(45) very expert in performing Vedic rituals. Prati-
hartā begot two sons, named Aja and Bhūmā,
Devotees interested in hearing and chanting
in the womb of his wife, named Stutī.(5) In the
[śravaṇaṁ kīrtanam] regularly discuss the pure
womb of his wife, Ṛṣikulyā, King Bhūmā begot
characteristics of Bharata Mahārāja and praise
a son named Udgītha. From Udgītha’s wife,
his activities. If one submissively hears and
Devakulyā, a son named Prastāva was born,
chants about the all-auspicious Mahārāja Bha-
and Prastāva begot a son named Vibhu through
rata, one’s life span and material opulences cer-
his wife, Niyutsā. In the womb of his wife, Ratī,
tainly increase. One can become very famous
Vibhu begot a son named Pṛthuṣeṇa. Pṛthuṣeṇa
and easily attain promotion to the heavenly
begot a son named Nakta in the womb of his
planets, or attain liberation by merging into the
wife, named Ākūti. Nakta’s wife was Druti, and
existence of the Lord. Whatever one desires can
from her womb the great King Gaya was born.
be attained simply by hearing, chanting and
Gaya was very famous and pious; he was the
glorifying the activities of Mahārāja Bharata. In
best of saintly kings. Lord Viṣṇu and His ex-
this way, one can fulfill all his material and
pansions, who are meant to protect the uni-
spiritual desires. One does not have to ask any-
verse, are always situated in the transcendental
one else for these things, for simply by studying
mode of goodness, known as viśuddha-sattva.
the life of Mahārāja Bharata, one can attain all
Being the direct expansion of Lord Viṣṇu, King
desirable things.(46)
Gaya was also situated in the viśuddha-sattva.
SB 5.15: The Glories of the Descendants Because of this, Mahārāja Gaya was fully
of King Priyavrata equipped with transcendental knowledge.
Therefore he was called Mahāpuruṣa.(6) King
Śrīla Śukadeva Gosvāmī continued: The
Gaya gave full protection and security to the
son of Mahārāja Bharata known as Sumati fol-
citizens so that their personal property would
lowed the path of Ṛṣabhadeva, but in the Age
not be disturbed by undesirable elements. He
of Kali some unscrupulous people will imagine
also saw that there was sufficient food to feed
him to be Lord Buddha himself. These people,
all the citizens. [This is called poṣaṇa.] He
who will actually be atheistic and of bad char-
would sometimes distribute gifts to the citizens
acter, will interpret the Vedic principles in an
to satisfy them. [This is called prīṇana.] He
imaginary, infamous way to support their activ-
would sometimes call meetings and satisfy the
ities. Thus these sinful people will accept Su-
citizens with sweet words. [This is called
mati as Lord Buddhadeva and propagate the
upalālana.] He would also give them good in-
theory that everyone should follow the princi-
structions on how to become first-class citi-
ples of Sumati. In this way they will be carried
zens. [This is called anuśāsana.] Such were the
away by mental concoction.(1) From Sumati, a
characteristics of King Gaya’s royal order. Be-
son named Devatājit was born by the womb of
sides all this, King Gaya was a householder
his wife named Vṛddhasenā.(2) Thereafter, in
who strictly observed the rules and regulations
the womb of Āsurī, the wife of Devatājit, a son
of household life. He performed sacrifices and
named Devadyumna was begotten.
319
was an unalloyed pure devotee of the Supreme all kinds of gifts to him. Similarly, all the
Personality of Godhead. He was called brāhmaṇas in his kingdom were very satisfied
Mahāpuruṣa because as a king he gave the citi- with King Gaya’s munificent charities. Conse-
zens all facilities, and as a householder he exe- quently the brāhmaṇas contributed a sixth of
cuted all his duties so that at the end he became their pious activities for King Gaya’s benefit in
a strict devotee of the Supreme Lord. As a dev- the next life.(11) In Mahārāja Gaya’s sacrifices,
otee, he was always ready to give respect to there was a great supply of the intoxicant
other devotees and to engage in the devotional known as soma. King Indra used to come and
service of the Lord. This is the bhakti-yoga pro- become intoxicated by drinking large quantities
cess. Due to all these transcendental activities, of soma-rasa. Also, the Supreme Personality of
King Gaya was always free from the bodily Godhead, Lord Viṣṇu [the yajña-puruṣa] also
conception. He was full in Brahman realization, came and personally accepted all the sacrifices
and consequently he was always jubilant. He offered unto Him with pure and firm devotion
did not experience material lamentation. Alt- in the sacrificial arena.(12) When the Supreme
hough he was perfect in all respects, he was not Lord is pleased by a person’s actions, automat-
proud, nor was he anxious to rule the king- ically all the demigods, human beings, animals,
dom.(7) birds, bees, creepers, trees, grass and all other
living entities, beginning with Lord Brahmā,
My dear King Parīkṣit, those who are
are pleased. The Supreme Personality of God-
learned scholars in the histories of the Purāṇas
head is the Supersoul of everyone, and He is by
eulogize and glorify King Gaya with the fol-
nature fully pleased. Nonetheless, He came to
lowing verses.(8) The great King Gaya used to
the arena of Mahārāja Gaya and said, “I am
perform all kinds of Vedic rituals. He was
fully pleased.”(13)
highly intelligent and expert in studying all the
Vedic literatures. He maintained the religious In the womb of Gayantī, Mahārāja Gaya be-
principles and possessed all kinds of opulence. got three sons, named Citraratha, Sugati and
He was a leader among gentlemen and a servant Avarodhana. In the womb of his wife Ūrṇā,
of the devotees. He was a totally qualified ple- Citraratha begot a son named Samrāṭ. The wife
nary expansion of the Supreme Personality of of Samrāṭ was Utkalā, and in her womb Samrāṭ
Godhead. Therefore who could equal him in the begot a son named Marīci. In the womb of his
performance of gigantic ritualistic ceremo- wife Bindumatī, Marīci begot a son named
nies?(9) All the chaste and honest daughters of Bindu. In the womb of his wife Saraghā, Bindu
Mahārāja Dakṣa, such as Śraddhā, Maitrī and begot a son named Madhu. In the womb of his
Dayā, whose blessings were always effective, wife named Sumanā, Madhu begot a son named
bathed Mahārāja Gaya with sanctified water. Vīravrata. In the womb of his wife Bhojā,
Indeed, they were very satisfied with Mahārāja Vīravrata begot two sons named Manthu and
Gaya. The planet earth personified came as a Pramanthu. In the womb of his wife Satyā,
cow, and, as though she saw her calf, she deliv- Manthu begot a son named Bhauvana, and in
ered milk profusely when she saw all the good the womb of his wife Dūṣaṇā, Bhauvana begot
qualities of Mahārāja Gaya. In other words, a son named Tvaṣṭā. In the womb of his wife
Mahārāja Gaya was able to derive all benefits Virocanā, Tvaṣṭā begot a son named Viraja.
from the earth and thus satisfy the desires of his The wife of Viraja was Viṣūcī, and in her womb
citizens. However, he personally had no de- Viraja begot one hundred sons and one daugh-
sire.(10) Although King Gaya had no personal ter. Of all these sons, the son named Śatajit was
desire for sense gratification, all his desires predominant.(14-15) There is a famous verse
were fulfilled by virtue of his performance of about King Viraja. “Because of his high quali-
Vedic rituals. All the kings with whom ties and wide fame, King Viraja became the
Mahārāja Gaya had to fight were forced to fight jewel of the dynasty of King Priyavrata, just as
on religious principles. They were very satis- Lord Viṣṇu, by His transcendental potency,
fied with his fighting, and they would present decorates and blesses the demigods.”(16)
320
SB 5.16: A Description of Jambūdvīpa 9,000 yojanas [72,000 miles]. There are eight
mountains that mark the boundaries of these di-
King Parīkṣit said to Śukadeva Gosvāmī:
visions and separate them nicely.(6) Amidst
O brāhmaṇa, you have already informed me
these divisions, or varṣas, is the varṣa named
that the radius of Bhū-maṇḍala extends as far
Ilāvṛta, which is situated in the middle of the
as the sun spreads its light and heat and as far
whorl of the lotus. Within Ilāvṛta-varṣa is Su-
as the moon and all the stars can be seen.(1) My
meru Mountain, which is made of gold. Sumeru
dear Lord, the rolling wheels of Mahārāja Pri-
Mountain is like the pericarp of the lotuslike
yavrata’s chariot created seven ditches, in
Bhū-maṇḍala planetary system. The moun-
which the seven oceans came into existence.
tain’s height is the same as the width of
Because of these seven oceans, Bhū-maṇḍala is
Jambūdvīpaor, in other words, 100,000 yojanas
divided into seven islands. You have given a
[800,000 miles]. Of that, 16,000 yojanas
very general description of their measurement,
[128,000 miles] are within the earth, and there-
names and characteristics. Now I wish to know
fore the mountain’s height above the earth is
of them in detail. Kindly fulfill my desire.(2)
84,000 yojanas [672,000 miles]. The moun-
When the mind is fixed upon the Supreme Per-
tain’s width is 32,000 yojanas [256,000 miles]
sonality of Godhead in His external feature
at its summit and 16,000 yojanas at its base.(7)
made of the material modes of naturethe gross
Just north of Ilāvṛta-varṣaand going further
universal formit is brought to the platform of
northward, one after anotherare three moun-
pure goodness. In that transcendental position,
tains named Nīla, Śveta and Śṛṅgavān. These
one can understand the Supreme Personality of
mark the borders of the three varṣas named Ra-
Godhead, Vāsudeva, who in His subtler form is
myaka, Hiraṇmaya and Kuru and separate them
self-effulgent and beyond the modes of nature.
from one another. The width of these moun-
O my lord, please describe vividly how that
tains is 2,000 yojanas [16,000 miles]. Length-
form, which covers the entire universe, is per-
wise, they extend east and west to the beaches
ceived.(3)
of the ocean of salt water. Going from south to
The great ṛṣi Śukadeva Gosvāmī said: My north, the length of each mountain is one tenth
dear King, there is no limit to the expansion of that of the previous mountain, but the height of
the Supreme Personality of Godhead’s material them all is the same.(8)
energy. This material world is a transformation
Similarly, south of Ilāvṛta-varṣa and extend-
of the material qualities [sattva-guṇa, rajo-guṇa
ing from east to west are three great mountains
and tamo-guṇa], yet no one could possibly ex-
named (from north to south) Niṣadha, He-
plain it perfectly, even in a lifetime as long as
makūṭa and Himālaya. Each of them is 10,000
that of Brahmā. No one in the material world is
yojanas [80,000 miles] high. They mark the
perfect, and an imperfect person could not de-
boundaries of the three varṣas named Hari-
scribe this material universe accurately, even
varṣa, Kimpuruṣa-varṣa and Bhārata-varṣa [In-
after continued speculation. O King, I shall
dia].(9) In the same way, west and east of
nevertheless try to explain to you the principal
Ilāvṛta-varṣa are two great mountains named
regions, such as Bhūloka, with their names,
Mālyavān and Gandhamādana respectively.
forms, measurements and various symp-
These two mountains, which are 2,000 yojanas
toms.(4) The planetary system known as Bhū-
[16,000 miles] high, extend as far as Nīla
maṇḍala resembles a lotus flower, and its seven
Mountain in the north and Niṣadha in the south.
islands resemble the whorl of that flower. The
They indicate the borders of Ilāvṛta-varṣa and
length and breadth of the island known as
also the varṣas known as Ketumāla and
Jambūdvīpa, which is situated in the middle of
Bhadrāśva.(10) On the four sides of the great
the whorl, are one million yojanas [eight mil-
mountain known as Sumeru are four moun-
lion miles]. Jambūdvīpa is round like the leaf
tainsMandara, Merumandara, Supārśva and
of a lotus flower.(5) In Jambūdvīpa there are
Kumudawhich are like its belts. The length and
nine divisions of land, each with a length of
height of these mountains are calculated to be
321
10,000 yojanas [80,000 miles].(11) Standing pieces. Those fruits are the size of elephants,
like flagstaffs on the summits of these four and the juice gliding from them becomes a river
mountains are a mango tree, a rose apple tree, a named Jambū-nadī. This river falls a distance
kadamba tree and a banyan tree. Those trees are of 10,000 yojanas, from the summit of Me-
calculated to have a width of 100 yojanas [800 rumandara to the southern side of Ilāvṛta, and
miles] and a height of 1,100 yojanas [8,800 floods the entire land of Ilāvṛta with juice.(19)
miles]. Their branches also spread to a radius The mud on both banks of the river Jambū-
of 1,100 yojanas.(12) O Mahārāja Parīkṣit, best nadī, being moistened by the flowing juice and
of the Bharata dynasty, between these four then dried by the air and the sunshine, produces
mountains are four huge lakes. The water of the huge quantities of gold called Jāmbū-nada. The
first tastes just like milk; the water of the sec- denizens of heaven use this gold for various
ond, like honey; and that of the third, like sug- kinds of ornaments. Therefore all the inhabit-
arcane juice. The fourth lake is filled with pure ants of the heavenly planets and their youthful
water. The celestial beings such as the Siddhas, wives are fully decorated with golden helmets,
Cāraṇas and Gandharvas, who are also known bangles and belts, and thus they enjoy life.(20-
as demigods, enjoy the facilities of those four 21) On the side of Supārśva Mountain stands a
lakes. Consequently they have the natural per- big tree called Mahākadamba, which is very
fections of mystic yoga, such as the power to celebrated. From the hollows of this tree flow
become smaller than the smallest or greater five rivers of honey, each about five vyāmas
than the greatest. There are also four celestial wide. This flowing honey falls incessantly from
gardens named Nandana, Caitraratha, the top of Supārśva Mountain and flows all
Vaibhrājaka and Sarvatobhadra.(13-14) The around Ilāvṛta-varṣa, beginning from the west-
best of the demigods, along with their wives, ern side. Thus the whole land is saturated with
who are like ornaments of heavenly beauty, the pleasing fragrance. (22) The air carrying the
meet together and enjoy within those gardens, scent from the mouths of those who drink that
while their glories are sung by lesser demigods honey perfumes the land for a hundred yojanas
known as Gandharvas.(15) around.(23)
On the lower slopes of Mandara Mountain is Similarly, on Kumuda Mountain there is a
a mango tree named Devacūta. It is 1,100 yoja- great banyan tree, which is called Śatavalśa be-
nas high. Mangoes as big as mountain peaks cause it has a hundred main branches. From
and as sweet as nectar fall from the top of this those branches come many roots, from which
tree for the enjoyment of the denizens of many rivers are flowing. These rivers flow
heaven.(16) When all those solid fruits fall down from the top of the mountain to the north-
from such a height, they break, and the sweet, ern side of Ilāvṛta-varṣa for the benefit of those
fragrant juice within them flows out and be- who live there. Because of these flowing rivers,
comes increasingly more fragrant as it mixes all the people have ample supplies of milk, yo-
with other scents. That juice cascades from the gurt, honey, clarified butter [ghee], molasses,
mountain in waterfalls and becomes a river food grains, clothes, bedding, sitting places and
called Aruṇodā, which flows pleasantly ornaments. All the objects they desire are suf-
through the eastern side of Ilāvṛta.(17) The pi- ficiently supplied for their prosperity, and
ous wives of the Yakṣas act as personal maid- therefore they are very happy.(24) The resi-
servants to assist Bhavānī, the wife of Lord dents of the material world who enjoy the prod-
Śiva. Because they drink the water of the river ucts of these flowing rivers have no wrinkles on
Aruṇodā, their bodies become fragrant, and as their bodies and no grey hair. They never feel
the air carries away that fragrance, it perfumes fatigue, and perspiration does not give their
the entire atmosphere for eighty miles bodies a bad odor. They are not afflicted by old
around.(18) Similarly, the fruits of the jambū age, disease or untimely death, they do not suf-
tree, which are full of pulp and have very small fer from chilly cold or scorching heat, nor do
seeds, fall from a great height and break to their bodies lose their luster. They all live very
322
happily, without anxieties, until death.(25) the water of the Ganges acquired a very beauti-
ful pink color. Every living being can immedi-
There are other mountains beautifully ar-
ately purify his mind of material contamination
ranged around the foot of Mount Meru like the
by touching the transcendental water of the
filaments around the whorl of a lotus flower.
Ganges, yet its waters remain ever pure. Be-
Their names are Kuraṅga, Kurara, Kusumbha,
cause the Ganges directly touches the lotus feet
Vaikaṅka, Trikūṭa, Śiśira, Pataṅga, Rucaka,
of the Lord before descending within this uni-
Niṣadha, Sinīvāsa, Kapila, Śaṅkha, Vaidūrya,
verse, she is known as Viṣṇupadī. Later she re-
Jārudhi, Haṁsa, Ṛṣabha, Nāga, Kālañjara and
ceived other names like Jāhnavī and
Nārada.(26) On the eastern side of Sumeru
Bhāgīrathī. After one thousand millenniums,
Mountain are two mountains named Jaṭhara
the water of the Ganges descended to Dhruva-
and Devakūṭa, which extend to the north and
loka, the topmost planet in this universe. There-
south for 18,000 yojanas [144,000 miles]. Sim-
fore all learned sages and scholars proclaim
ilarly, on the western side of Sumeru are two
Dhruvaloka to be Viṣṇupada [“situated on Lord
mountains named Pavana and Pāriyātra, which
Viṣṇu’s lotus feet”].(1) Dhruva Mahārāja, the
also extend north and south for the same dis-
famous son of Mahārāja Uttānapāda, is known
tance. On the southern side of Sumeru are two
as the most exalted devotee of the Supreme
mountains named Kailāsa and Karavīra, which
Lord because of his firm determination in exe-
extend east and west for 18,000 yojanas, and on
cuting devotional service. Knowing that the sa-
the northern side of Sumeru, extending for the
cred Ganges water washes the lotus feet of Lord
same distance east and west, are two mountains
Viṣṇu, Dhruva Mahārāja, situated on his own
named Triśṛṅga and Makara. The width and
planet, to this very day accepts that water on his
height of all these mountains is 2,000 yojanas
head with great devotion. Because he con-
[16,000 miles]. Sumeru, a mountain of solid
stantly thinks of Kṛṣṇa very devoutly within the
gold shining as brilliantly as fire, is surrounded
core of his heart, he is overcome with ecstatic
by these eight mountains.(27) In the middle of
anxiety. Tears flow from his half-open eyes,
the summit of Meru is the township of Lord
and eruptions appear on his entire body.(2) The
Brahmā. Each of its four sides is calculated to
seven great sages [Marīci, Vasiṣṭha, Atri and so
extend for ten million yojanas [eighty million
on] reside on planets beneath Dhruvaloka. Well
miles]. It is made entirely of gold, and therefore
aware of the influence of the water of the Gan-
learned scholars and sages call it
ges, to this day they keep Ganges water on the
Śātakaumbhī.(28) Surrounding Brahmapurī in
tufts of hair on their heads. They have con-
all directions are the residences of the eight
cluded that this is the ultimate wealth, the per-
principal governors of the planetary systems,
fection of all austerities, and the best means of
beginning with King Indra. These abodes are
prosecuting transcendental life. Having ob-
similar to Brahmapurī but are one fourth the
tained uninterrupted devotional service to the
size.(29)
Supreme Personality of Godhead, they neglect
SB 5.17: The Descent of the River Gan- all other beneficial processes like religion, eco-
ges nomic development, sense gratification and
even merging into the Supreme. Just as jñānīs
Śukadeva Gosvāmī said: My dear King,
think that merging into the existence of the
Lord Viṣṇu, the enjoyer of all sacrifices, ap-
Lord is the highest truth, these seven exalted
peared as Vāmanadeva in the sacrificial arena
personalities accept devotional service as the
of Bali Mahārāja. Then He extended His left
perfection of life.(3) After purifying the seven
foot to the end of the universe and pierced a
planets near Dhruvaloka [the polestar], the
hole in its covering with the nail of His big toe.
Ganges water is carried through the spaceways
Through the hole, the pure water of the Causal
of the demigods in billions of celestial air-
Ocean entered this universe as the Ganges
planes. Then it inundates the moon [Can-
River. Having washed the lotus feet of the
draloka] and finally reaches Lord Brahmā’s
Lord, which are covered with reddish powder,
323
abode atop Mount Meru.(4) branches.(10)

On top of Mount Meru, the Ganges divides Among the nine varṣas, the tract of land
into four branches, each of which gushes in a known as Bhārata-varṣa is understood to be the
different direction [east, west, north and south]. field of fruitive activities. Learned scholars and
These branches, known by the names Sītā, Ala- saintly persons declare the other eight varṣas to
kanandā, Cakṣu and Bhadrā, flow down to the be meant for very highly elevated pious per-
ocean.(5) The branch of the Ganges known as sons. After returning from the heavenly plan-
the Sītā flows through Brahmapurī atop Mount ets, they enjoy the remaining results of their pi-
Meru, and from there it runs down to the nearby ous activities in these eight earthly varṣas.(11)
peaks of the Kesarācala Mountains, which In these eight varṣas, or tracts of land, human
stand almost as high as Mount Meru itself. beings live ten thousand years according to
These mountains are like a bunch of filaments earthly calculations. All the inhabitants are al-
around Mount Meru. From the Kesarācala most like demigods. They have the bodily
Mountains, the Ganges falls to the peak of strength of ten thousand elephants. Indeed,
Gandhamādana Mountain and then flows into their bodies are as sturdy as thunderbolts. The
the land of Bhadrāśva-varṣa. Finally it reaches youthful duration of their lives is very pleasing,
the ocean of salt water in the west.(6) The and both men and women enjoy sexual union
branch of the Ganges known as Cakṣu falls with great pleasure for a long time. After years
onto the summit of Mālyavān Mountain and of sensual pleasurewhen a balance of one year
from there cascades onto the land of Ketumāla- of life remainsthe wife conceives a child. Thus
varṣa. The Ganges flows incessantly through the standard of pleasure for the residents of
Ketumāla-varṣa and in this way also reaches these heavenly regions is exactly like that of the
the ocean of salt water in the west.(7) The human beings who lived during Tretā-
branch of the Ganges known as Bhadrā flows yuga.(12) In each of those tracts of land, there
from the northern side of Mount Meru. Its wa- are many gardens filled with flowers and fruits
ters fall onto the peaks of Kumuda Mountain, according to the season, and there are beauti-
Mount Nīla, Śveta Mountain and Śṛṅgavān fully decorated hermitages as well. Between
Mountain in succession. Then it runs down into the great mountains demarcating the borders of
the province of Kuru and, after crossing those lands lie enormous lakes of clear water
through that land, flows into the saltwater filled with newly grown lotus flowers. Aquatic
ocean in the north.(8) Similarly, the branch of birds such as swans, ducks, water chickens, and
the Ganges known as Alakanandā flows from cranes become greatly excited by the fragrance
the southern side of Brahmapurī [Brahma- of lotus flowers, and the charming sound of
sadana]. Passing over the tops of mountains in bumblebees fills the air. The inhabitants of
various lands, it falls down with fierce force those lands are important leaders among the
upon the peaks of the mountains Hemakūṭa and demigods. Always attended by their respective
Himakūṭa. After inundating the tops of those servants, they enjoy life in gardens alongside
mountains, the Ganges falls down onto the tract the lakes. In this pleasing situation, the wives
of land known as Bhārata-varṣa, which she also of the demigods smile playfully at their hus-
inundates. Then the Ganges flows into the bands and look upon them with lusty desires.
ocean of salt water in the south. Persons who All the demigods and their wives are constantly
come to bathe in this river are fortunate. It is supplied with sandalwood pulp and flower gar-
not very difficult for them to achieve with every lands by their servants. In this way, all the res-
step the results of performing great sacrifices idents of the eight heavenly varṣas enjoy, at-
like the Rājasūya and Aśvamedha yajñas.(9) tracted by the activities of the opposite sex.(13)
Many other rivers, both big and small, flow
To show mercy to His devotees in each of
from the top of Mount Meru. These rivers are
these nine tracts of land, the Supreme Person-
like daughters of the mountain, and they flow
ality of Godhead known as Nārāyaṇa expands
to the various tracts of land in hundreds of
324
Himself in His quadruple principles of for the purpose of creating, maintaining and de-
Vāsudeva, Saṅkarṣaṇa, Pradyumna and stroying it, He is not affected, even to the
Aniruddha. In this way He remains near His slightest degree. Therefore, one who desires to
devotees to accept their service.(14) Śukadeva conquer the force of the senses must take shel-
Gosvāmī said: In the tract of land known as ter of the lotus feet of the Lord. Then he will be
Ilāvṛta-varṣa, the only male person is Lord victorious.(19) For persons with impure vision,
Śiva, the most powerful demigod. Goddess the Supreme Lord’s eyes appear like those of
Durgā, the wife of Lord Śiva, does not like any someone who indiscriminately drinks intoxi-
man to enter that land. If any foolish man dares cating beverages. Thus bewildered, such unin-
to do so, she immediately turns him into a telligent persons become angry at the Supreme
woman. I shall explain this later [in the Ninth Lord, and due to their angry mood the Lord
Canto of Śrīmad-Bhāgavatam].(15) In Ilāvṛta- Himself appears angry and very fearful. How-
varṣa, Lord Śiva is always encircled by ten bil- ever, this is an illusion. When the wives of the
lion maidservants of Goddess Durgā, who min- serpent demon were agitated by the touch of the
ister to him. The quadruple expansion of the Lord’s lotus feet, due to shyness they could
Supreme Lord is composed of Vāsudeva, Pra- proceed no further in their worship of Him. Yet
dyumna, Aniruddha and Saṅkarṣaṇa. the Lord remained unagitated by their touch,
Saṅkarṣaṇa, the fourth expansion, is certainly for He is equipoised in all circumstances.
transcendental, but because His activities of de- Therefore who will not worship the Supreme
struction in the material world are in the mode Personality of Godhead?(20) Lord Śiva contin-
of ignorance, He is known as tāmasī, the Lord’s ued: All the great sages accept the Lord as the
form in the mode of ignorance. Lord Śiva source of creation, maintenance and destruc-
knows that Saṅkarṣaṇa is the original cause of tion, although He actually has nothing to do
his own existence, and thus he always medi- with these activities. Therefore the Lord is
tates upon Him in trance by chanting the fol- called unlimited. Although the Lord in His in-
lowing mantra.(16) carnation as Śeṣa holds all the universes on His
hoods, each universe feels no heavier than a
The most powerful Lord Śiva says: O Su-
mustard seed to Him. Therefore, what person
preme Personality of Godhead, I offer my re-
desiring perfection will not worship the
spectful obeisances unto You in Your expan-
Lord?(21) From that Supreme Personality of
sion as Lord Saṅkarṣaṇa. You are the reservoir
Godhead appears Lord Brahmā, whose body is
of all transcendental qualities. Although You
made from the total material energy, the reser-
are unlimited, You remain unmanifest to the
voir of intelligence predominated by the pas-
nondevotees.(17) O my Lord, You are the only
sionate mode of material nature. From Lord
worshipable person, for You are the Supreme
Brahmā, I myself am born as a representation
Personality of Godhead, the reservoir of all op-
of false ego known as Rudra. By my own power
ulences. Your secure lotus feet are the only
I create all the other demigods, the five ele-
source of protection for all Your devotees,
ments and the senses. Therefore, I worship the
whom You satisfy by manifesting Yourself in
Supreme Personality of Godhead, who is
various forms. O my Lord, You deliver Your
greater than any of us and under whose control
devotees from the clutches of material exist-
are situated all the demigods, material elements
ence. Nondevotees, however, remain entangled
and senses, and even Lord Brahmā and I my-
in material existence by Your will. Kindly ac-
self, like birds bound by a rope. Only by the
cept me as Your eternal servant.(18) We cannot
Lord’s grace can we create, maintain and anni-
control the force of our anger. Therefore when
hilate the material world. Therefore I offer my
we look at material things, we cannot avoid
respectful obeisances unto the Supreme Be-
feeling attraction or repulsion for them. But the
ing.(22-23) The illusory energy of the Supreme
Supreme Lord is never affected in this way.
Personality of Godhead binds all of us condi-
Although He glances over the material world
tioned souls to this material world. Therefore,
325
without being favored by Him, persons like us are completely detached from the creation,
cannot understand how to get out of that illu- maintenance and annihilation of this material
sory energy. Let me offer my respectful obei- world and are not directly affected by these ac-
sances unto the Lord, who is the cause of crea- tivities, they are all attributed to You. We do
tion and annihilation.(24) not wonder at this, for Your inconceivable en-
ergies perfectly qualify You to be the cause of
SB 5.18: The Prayers Offered to the
all causes. You are the active principle in eve-
Lord by the Residents of Jambūdvīpa
rything, although You are separate from every-
ŚrīŚukadeva Gosvāmī said: Bhadraśravā, thing. Thus we can realize that everything is
the son of Dharmarāja, rules the tract of land happening because of Your inconceivable en-
known as Bhadrāśva-varṣa. Just as Lord Śiva ergy.(5) At the end of the millennium, igno-
worships Saṅkarṣaṇa in Ilāvṛta-varṣa, rance personified assumed the form of a de-
Bhadraśravā, accompanied by his intimate mon, stole all the Vedas and took them down to
servants and all the residents of the land, wor- the planet of Rasātala. The Supreme Lord,
ships the plenary expansion of Vāsudeva however, in His form of Hayagrīva retrieved
known as Hayaśīrṣa. Lord Hayaśīrṣa is very the Vedas and returned them to Lord Brahmā
dear to the devotees, and He is the director of when he begged for them. I offer my respectful
all religious principles. Fixed in the topmost obeisances unto the Supreme Lord, whose de-
trance, Bhadraśravā and his associates offer termination never fails.(6)
their respectful obeisances to the Lord and
chant the following prayers with careful pro-
King, Lord Nṛsiṁhadeva resides in the tract of
nunciation.(1)
land known as Hari-varṣa. In the Seventh Canto
The ruler Bhadraśravā and his intimate of Śrīmad-Bhāgavatam, I shall describe to you
associates utter the following prayer: We of- how Prahlāda Mahārāja caused the Lord to as-
fer our respectful obeisances unto the Supreme sume the form of Nṛsiṁhadeva. Prahlāda
Personality of Godhead, the reservoir of all re- Mahārāja, the topmost devotee of the Lord, is a
ligious principles, who cleanses the heart of the reservoir of all the good qualities of great per-
conditioned soul in this material world. Again sonalities. His character and activities have de-
and again we offer our respectful obeisances livered all the fallen members of his demoniac
unto Him.(2) Alas! How wonderful it is that the family. Lord Nṛsiṁhadeva is very dear to this
foolish materialist does not heed the great dan- exalted personality. Thus Prahlāda Mahārāja,
ger of impending death! He knows that death along with his servants and all the denizens of
will surely come, yet he is nevertheless callous Hari-varṣa, worships Lord Nṛsiṁhadeva by
and neglectful. If his father dies, he wants to chanting the following mantra.(7) I offer my re-
enjoy his father’s property, and if his son dies, spectful obeisances unto Lord Nṛsiṁhadeva,
he wants to enjoy his son’s possessions as well. the source of all power. O my Lord who possess
In either case, he heedlessly tries to enjoy ma- nails and teeth just like thunderbolts, kindly
terial happiness with the acquired money.(3) O vanquish our demonlike desires for fruitive ac-
unborn one, learned Vedic scholars who are ad- tivity in this material world. Please appear in
vanced in spiritual knowledge certainly know our hearts and drive away our ignorance so that
that this material world is perishable, as do by Your mercy we may become fearless in the
other logicians and philosophers. In trance they struggle for existence in this material world.(8)
realize the factual position of this world, and
May there be good fortune throughout the
they preach the truth as well. Yet even they are
universe, and may all envious persons be paci-
sometimes bewildered by Your illusory energy.
fied. May all living entities become calm by
This is Your own wonderful pastime. There-
practicing bhakti-yoga, for by accepting devo-
fore, I can understand that Your illusory energy
tional service they will think of each other’s
is very wonderful, and I offer my respectful
obeisances unto You.(4) O Lord, although You
326
welfare. Therefore let us all engage in the ser- naturally desire to remain in the vast existence
vice of the supreme transcendence, Lord Śrī of the Supreme Lord. Therefore if someone
Kṛṣṇa, and always remain absorbed in thought very great by material calculations fails to take
of Him.(9) My dear Lord, we pray that we may shelter of the Supreme Soul but instead be-
never feel attraction for the prison of family comes attached to material household life, his
life, consisting of home, wife, children, friends, greatness is like that of a young, low-class cou-
bank balance, relatives and so on. If we do have ple. One who is too attached to material life
some attachment, let it be for devotees, whose loses all good spiritual qualities.(13) Therefore,
only dear friend is Kṛṣṇa. A person who is ac- O demons, give up the so-called happiness of
tually self-realized and who has controlled his family life and simply take shelter of the lotus
mind is perfectly satisfied with the bare neces- feet of Lord Nṛsiṁhadeva, which are the actual
sities of life. He does not try to gratify his shelter of fearlessness. Entanglement in family
senses. Such a person quickly advances in life is the root cause of material attachment, in-
Kṛṣṇa consciousness, whereas others, who are defatigable desires, moroseness, anger, despair,
too attached to material things, find advance- fear and the desire for false prestige, all of
ment very difficult.(10) By associating with which result in the repetition of birth and
persons for whom the Supreme Personality of death.(14)
Godhead, Mukunda, is the all in all, one can
Śukadeva Gosvāmī continued: In the tract of
hear of His powerful activities and soon come
land called Ketumāla-varṣa, Lord Viṣṇu lives
to understand them. The activities of Mukunda
in the form of Kāmadeva, only for the satisfac-
are so potent that simply by hearing of them
tion of His devotees. These include Lakṣmījī
one immediately associates with the Lord. For
[the goddess of fortune], the Prajāpati
a person who constantly and very eagerly hears
Saṁvatsara and all of Saṁvatsara’s sons and
narrations of the Lord’s powerful activities, the
daughters. The daughters of Prajāpati are con-
Absolute Truth, the Personality of Godhead in
sidered the controlling deities of the nights, and
the form of sound vibrations, enters within his
his sons are considered the controllers of the
heart and cleanses it of all contamination. On
days. The Prajāpati’s offspring number 36,000,
the other hand, although bathing in the Ganges
one for each day and each night in the lifetime
diminishes bodily contaminations and infec-
of a human being. At the end of each year, the
tions, this process and the process of visiting
Prajāpati’s daughters become very agitated
holy places can cleanse the heart only after a
upon seeing the extremely effulgent disc of the
long time. Therefore who is the sane man who
Supreme Personality of Godhead, and thus they
will not associate with devotees to quickly per-
all suffer miscarriages.(15)
fect his life?(11) All the demigods and their ex-
alted qualities, such as religion, knowledge and In Ketumāla-varṣa, Lord Kāmadeva [Pra-
renunciation, become manifest in the body of dyumna] moves very graciously. His mild
one who has developed unalloyed devotion for smile is very beautiful, and when He increases
the Supreme Personality of Godhead, the beauty of His face by slightly raising His
Vāsudeva. On the other hand, a person devoid eyebrows and glancing playfully, He pleases
of devotional service and engaged in material the goddess of fortune. Thus He enjoys His
activities has no good qualities. Even if he is transcendental senses.(16) Accompanied dur-
adept at the practice of mystic yoga or the hon- ing the daytime by the sons of the Prajāpati [the
est endeavor of maintaining his family and rel- predominating deities of the days] and accom-
atives, he must be driven by his own mental panied at night by his daughters [the deities of
speculations and must engage in the service of the nights], Lakṣmīdevī worships the Lord dur-
the Lord’s external energy. How can there be ing the period known as the Saṁvatsara in His
any good qualities in such a man?(12) Just as most merciful form as Kāmadeva. Fully ab-
aquatics always desire to remain in the vast sorbed in devotional service, she chants the fol-
mass of water, all conditioned living entities lowing mantras.(17) Let me offer my respectful
327
obeisances unto the Supreme Personality of demigods and demons, undergo severe pen-
Godhead, Lord Hṛṣīkeśa, the controller of all ances and austerities to receive my benedic-
my senses and the origin of everything. As the tions. But I do not favor anyone, however great
supreme master of all bodily, mental and intel- he may be, unless he is always engaged in the
lectual activities, He is the only enjoyer of their service of Your lotus feet. Because I always
results. The five sense objects and eleven keep You within my heart, I cannot favor any-
senses, including the mind, are His partial man- one but a devotee.(22) O infallible one, Your
ifestations. He supplies all the necessities of lotus palm is the source of all benediction.
life, which are His energy and thus nondifferent Therefore Your pure devotees worship it, and
from Him, and He is the cause of everyone’s You very mercifully place Your hand on their
bodily and mental prowess, which is also non- heads. I wish that You may also place Your
different from Him. Indeed, He is the husband hand on My head, for although You already
and provider of necessities for all living enti- bear my insignia of golden streaks on Your
ties. The purpose of all the Vedas is to worship chest, I regard this honor as merely a kind of
Him. Therefore let us all offer Him our respect- false prestige for me. You show Your real
ful obeisances. May He always be favorable to- mercy to Your devotees, not to me. Of course,
ward us in this life and the next.(18) You are the supreme absolute controller, and no
one can understand Your motives.(23)
My dear Lord, You are certainly the fully in-
dependent master of all the senses. Therefore Śukadeva Gosvāmī continued: In Ramyaka-
all women who worship You by strictly observ- varṣa, where Vaivasvata Manu rules, the Su-
ing vows because they wish to acquire a hus- preme Personality of Godhead appeared as
band to satisfy their senses are surely under il- Lord Matsya at the end of the last era [the
lusion. They do not know that such a husband Cākṣuṣa-manvantara]. Vaivasvata Manu now
cannot actually give protection to them or their worships Lord Matsya in pure devotional ser-
children. Nor can he protect their wealth or du- vice and chants the following mantra.(24) I of-
ration of life, for he himself is dependent on fer my respectful obeisances unto the Supreme
time, fruitive results and the modes of nature, Personality of Godhead, who is pure transcend-
which are all subordinate to You.(19) He alone ence. He is the origin of all life, bodily strength,
who is never afraid but who, on the contrary, mental power and sensory ability. Known as
gives complete shelter to all fearful persons can Matsyāvatāra, the gigantic fish incarnation, He
actually become a husband and protector. appears first among all the incarnations. Again
Therefore, my Lord, You are the only husband, I offer my obeisances unto Him.(25)
and no one else can claim this position. If You
My dear Lord, just as a puppeteer controls
were not the only husband, You would be
his dancing dolls and a husband controls his
afraid of others. Therefore persons learned in
wife, Your Lordship controls all the living en-
all Vedic literature accept only Your Lordship
tities in the universe, such as the brāhmaṇas,
as everyone’s master, and they think no one
kṣatriyas, vaiśyas and śūdras. Although You
else a better husband and protector than
are in everyone’s heart as the supreme witness
You.(20) My dear Lord, You automatically ful-
and commander and are outside everyone as
fill all the desires of a woman who worships
well, the so-called leaders of societies, commu-
Your lotus feet in pure love. However, if a
nities and countries cannot realize You. Only
woman worships Your lotus feet for a particu-
those who hear the vibration of the Vedic man-
lar purpose, You also quickly fulfill her desires,
tras can appreciate You.(26) My Lord, from the
but in the end she becomes broken-hearted and
great leaders of the universe, such as Lord
laments. Therefore one need not worship Your
Brahmā and other demigods, down to the polit-
lotus feet for some material benefit.(21) O su-
ical leaders of this world, all are envious of
preme unconquerable Lord, when they become
Your authority. Without Your help, however,
absorbed in thoughts of material enjoyment,
they could neither separately nor concertedly
Lord Brahmā and Lord Śiva, as well as other
328
maintain the innumerable living entities within entities born from wombs, from eggs and from
the universe. You are actually the only main- perspiration; as plants and trees that grow out
tainer of all human beings, of animals like cows of the earth; as all living entities, both moving
and asses, and of plants, reptiles, birds, moun- and standing, including the demigods, the
tains and whatever else is visible within this learned sages and the pitās; as outer space, as
material world.(27) O almighty Lord, at the end the higher planetary system containing the
of the millennium this planet earth, which is the heavenly planets, and as the planet earth with
source of all kinds of herbs, drugs and trees, its hills, rivers, seas, oceans and islands. In-
was inundated by water and drowned beneath deed, all the stars and planets are simply mani-
the devastating waves. At that time, You pro- festations of Your different energies, but origi-
tected me along with the earth and roamed the nally You are one without a second. Therefore
sea with great speed. O unborn one, You are the there is nothing beyond You. This entire cos-
actual maintainer of the entire universal crea- mic manifestation is therefore not false but is
tion, and therefore You are the cause of all liv- simply a temporary manifestation of Your in-
ing entities. I offer my respectful obeisances conceivable energy.(32) O my Lord, Your
unto You.(28) name, form and bodily features are expanded in
countless forms. No one can determine exactly
Śukadeva Gosvāmī continued: In
how many forms exist, yet You Yourself, in
Hiraṇmaya-varṣa, the Supreme Lord, Viṣṇu,
Your incarnation as the learned scholar Ka-
lives in the form of a tortoise [kūrma-śarīra].
piladeva, have analyzed the cosmic manifesta-
This most dear and beautiful form is always
tion as containing twenty-four elements. There-
worshiped there in devotional service by Ary-
fore if one is interested in Sāṅkhya philosophy,
amā, the chief resident of Hiraṇmaya-varṣa,
by which one can enumerate the different
along with the other inhabitants of that land.
truths, he must hear it from You. Unfortunately,
They chant the following hymns.(29) O my
nondevotees simply count the different ele-
Lord, I offer my respectful obeisances unto
ments and remain ignorant of Your actual form.
You, who have assumed the form of a tortoise.
I offer my respectful obeisances unto You.(33)
You are the reservoir of all transcendental qual-
ities, and being entirely untinged by matter, Śukadeva Gosvāmī said: Dear King, the Su-
You are perfectly situated in pure goodness. preme Lord in His boar incarnation, who ac-
You move here and there in the water, but no cepts all sacrificial offerings, lives in the north-
one can discern Your position. Therefore I of- ern part of Jambūdvīpa. There, in the tract of
fer my respectful obeisances unto You. Be- land known as Uttarakuru-varṣa, mother earth
cause of Your transcendental position, You are and all the other inhabitants worship Him with
not limited by past, present and future. You are unfailing devotional service by repeatedly
present everywhere as the shelter of all things, chanting the following Upaniṣadic mantra.(34)
and therefore I offer my respectful obeisances O Lord, we offer our respectful obeisances unto
unto You again and again.(30) You as the gigantic person. Simply by chanting
mantras, we shall be able to understand You
My dear Lord, this visible cosmic manifes-
fully. You are yajña [sacrifice], and You are the
tation is a demonstration of Your own creative
kratu [ritual]. Therefore all the ritualistic cere-
energy. Since the countless varieties of forms
monies of sacrifice are part of Your transcen-
within this cosmic manifestation are simply a
dental body, and You are the only enjoyer of all
display of Your external energy, this virāṭ-rūpa
sacrifices. Your form is composed of transcen-
[universal body] is not Your real form. Except
dental goodness. You are known as tri-yuga be-
for a devotee in transcendental consciousness,
cause in Kali-yuga You appeared as a con-
no one can perceive Your actual form. There-
cealed incarnation and because You always
fore I offer my respectful obeisances unto
fully possess the three pairs of opulences.(35)
You.(31) My dear Lord, You manifest Your
different energies in countless forms: as living By manipulating a fire-generating stick,
329
great saints and sages can bring forth the fire Arṣṭiṣeṇa, the chief person in Kimpuruṣa-varṣa,
lying dormant within wood. In the same way, constantly hear those glories with complete at-
O Lord, those expert in understanding the Ab- tention. Hanumān chants the following man-
solute Truth try to see You in everythingeven tras.(2) Let me please Your Lordship by chant-
in their own bodies. Yet you remain concealed. ing the bīja-mantra oṁkāra. I wish to offer my
You are not to be understood by indirect pro- respectful obeisances unto the Personality of
cesses involving mental or physical activities. Godhead, who is the best among the most
Because You are self-manifested, only when highly elevated personalities. Your Lordship is
You see that a person is wholeheartedly en- the reservoir of all the good qualities of Āryans,
gaged in searching for You do You reveal people who are advanced. Your character and
Yourself. Therefore I offer my respectful obei- behavior are always consistent, and You al-
sances unto You.(36) The objects of material ways control Your senses and mind. Acting just
enjoyment [sound, form, taste, touch and like an ordinary human being, You exhibit ex-
smell], the activities of the senses, the control- emplary character to teach others how to be-
lers of sensory activities [the demigods], the have. There is a touchstone that can be used to
body, eternal time and egotism are all creations examine the quality of gold, but You are like a
of Your material energy. Those whose intelli- touchstone that can verify all good qualities.
gence has become fixed by perfect execution of You are worshiped by brāhmaṇas who are the
mystic yoga can see that all these elements re- foremost of all devotees. You, the Supreme
sult from the actions of Your external energy. Person, are the King of kings, and therefore I
They can also see Your transcendental form as offer my respectful obeisances unto You.(3)
Supersoul in the background of everything.
The Lord, whose pure form [sac-cid-
Therefore I repeatedly offer my respectful obei-
ānanda-vigraha] is uncontaminated by the
sances unto You.(37) O Lord, You do not de-
modes of material nature, can be perceived by
sire the creation, maintenance or annihilation of
pure consciousness. In the Vedānta He is de-
this material world, but You perform these ac-
scribed as being one without a second. Because
tivities for the conditioned souls by Your crea-
of His spiritual potency, He is untouched by the
tive energy. Exactly as a piece of iron moves
contamination of material nature, and because
under the influence of a lodestone, inert matter
He is not subjected to material vision, He is
moves when You glance over the total material
known as transcendental. He has no material
energy.(38) My Lord, as the original boar
activities, nor has He a material form or name.
within this universe, You fought and killed the
Only in pure consciousness, Kṛṣṇa conscious-
great demon Hiraṇyakṣa. Then You lifted me
ness, can one perceive the transcendental form
[the earth] from the Garbhodaka Ocean on the
of the Lord. Let us be firmly fixed at the lotus
end of Your tusk, exactly as a sporting elephant
feet of Lord Rāmacandra, and let us offer our
plucks a lotus flower from the water. I bow
respectful obeisances unto those transcendental
down before You.(39)
lotus feet.(4) It was ordained that Rāvaṇa, chief
SB 5.19: A Description of the Island of of the Rākṣasas, could not be killed by anyone
Jambūdvīpa but a man, and for this reason Lord Rāmacan-
dra, the Supreme Personality of Godhead, ap-
Śrīla Śukadeva Gosvāmī said: My dear
peared in the form of a human being. Lord
King, in Kimpuruṣa-varṣa the great devotee
Rāmacandra’s mission, however, was not only
Hanumān is always engaged with the inhabit-
to kill Rāvaṇa but also to teach mortal beings
ants of that land in devotional service to Lord
that material happiness centered around sex life
Rāmacandra, the elder brother of Lakṣmaṇa
or centered around one’s wife is the cause of
and dear husband of Sītādevī.(1) A host of
many miseries. He is the self-sufficient Su-
Gandharvas is always engaged in chanting the
preme Personality of Godhead, and nothing is
glories of Lord Rāmacandra. That chanting is
lamentable for Him. Therefore why else could
always extremely auspicious. Hanumānjī and
330
He be subjected to tribulations by the kidnap- self-realization.(9) In his own book, known as

ping of mother Sītā?(5) Since Lord Śrī Nārada Pañcarātra, Bhagavān Nārada has very
Rāmacandra is the Supreme Personality of vividly described how to work to achieve the
Godhead, Vāsudeva, He is not attached to any- ultimate goal of lifedevotionthrough
thing in this material world. He is the most be- knowledge and through execution of the mystic
loved Supersoul of all self-realized souls, and yoga system. He has also described the glories
He is their very intimate friend. He is full of all of the Lord, the Supreme Personality of God-
opulences. Therefore He could not possibly head. The great sage Nārada instructed the ten-
have suffered because of separation from His ets of this transcendental literature to Sāvarṇi
wife, nor could He have given up His wife and Manu in order to teach those inhabitants of
Lakṣmaṇa, His younger brother. To give up ei- Bhārata-varṣa who strictly follow the principles
ther would have been absolutely impossible.(6) of varṇāśrama-dharma how to achieve the de-
One cannot establish a friendship with the Su- votional service of the Lord. Thus Nārada
preme Lord Rāmacandra on the basis of mate- Muni, along with the other inhabitants of
rial qualities such as one’s birth in an aristo- Bhārata-varṣa, always engages in the service of
cratic family, one’s personal beauty, one’s elo- Nara-Nārāyaṇa, and he chants as follows.(10)
quence, one’s sharp intelligence or one’s supe- Let me offer my respectful obeisances unto
rior race or nation. None of these qualifications Nara-Nārāyaṇa, the best of all saintly persons,
is actually a prerequisite for friendship with the Supreme Personality of Godhead. He is the
Lord Śrī Rāmacandra. Otherwise how is it pos- most self-controlled and self-realized, He is
sible that although we uncivilized inhabitants free from false prestige, and He is the asset of
of the forest have not taken noble births, alt- persons who have no material possessions. He
hough we have no physical beauty and alt- is the spiritual master of all paramahaṁsas,
hough we cannot speak like gentlemen, Lord who are the most exalted human beings, and He
Rāmacandra has nevertheless accepted us as is the master of the self-realized. Let me offer
friends?(7) Therefore, whether one is a demi- my repeated obeisances at His lotus feet.(11)
god or a demon, a man or a creature other than Nārada, the most powerful saintly sage, also
man, such as a beast or bird, everyone should worships Nara-Nārāyaṇa by chanting the fol-
worship Lord Rāmacandra, the Supreme Per- lowing mantra: The Supreme Personality of
sonality of Godhead, who appears on this earth Godhead is the master of the creation, mainte-
just like a human being. There is no need of nance and annihilation of this visible cosmic
great austerities or penances to worship the manifestation, yet He is completely free from
Lord, for He accepts even a small service of- false prestige. Although to the foolish He ap-
fered by His devotee. Thus He is satisfied, and pears to have accepted a material body like us,
as soon as He is satisfied, the devotee is suc- He is unaffected by bodily tribulations like
cessful. Indeed, Lord Śrī Rāmacandra brought hunger, thirst and fatigue. Although He is the
all the devotees of Ayodhyā back home, back witness who sees everything, His senses are un-
to Godhead [Vaikuṇṭha].(8) polluted by the objects He sees. Let me offer
my respectful obeisances unto that unattached,
[Śukadeva Gosvāmī continued:] The glories
pure witness of the world, the Supreme Soul,
of the Supreme Personality of Godhead are in-
the Personality of Godhead.(12) O my Lord,
conceivable. He has appeared in the form of
master of all mystic yoga, this is the explana-
Nara-Nārāyaṇa in the land of Bhārata-varṣa, at
tion of the yogic process spoken of by Lord
the place known as Badarikāśrama, to favor His
Brahmā [Hiraṇyagarbha], who is self-realized.
devotees by teaching them religion,
At the time of death, all yogīs give up the ma-
knowledge, renunciation, spiritual power,
terial body with full detachment simply by
sense control and freedom from false ego. He
placing their minds at Your lotus feet. That is
is advanced in the opulence of spiritual assets,
the perfection of yoga.(13) Materialists are
and He engages in executing austerity until the
generally very attached to their present bodily
end of this millennium. This is the process of
331
comforts and to the bodily comforts they expect Bhārata-varṣa become purified.(17-18) The
in the future. Therefore they are always ab- people who take birth in this tract of land are
sorbed in thoughts of their wives, children and divided according to the qualities of material
wealth and are afraid of giving up their bodies, naturethe modes of goodness [sattva-guṇa],
which are full of stool and urine. If a person en- passion [rajo-guṇa], and ignorance [tamo-
gaged in Kṛṣṇa consciousness, however, is also guṇa]. Some of them are born as exalted per-
afraid of giving up his body, what is the use of sonalities, some are ordinary human beings,
his having labored to study the śāstras? It was and some are extremely abominable, for in
simply a waste of time.(14) Therefore, O Lord, Bhārata-varṣa one takes birth exactly according
O Transcendence, kindly help us by giving us to one’s past karma. If one’s position is ascer-
the power to execute bhakti-yoga so that we can tained by a bona fide spiritual master and one
control our restless minds and fix them upon is properly trained to engage in the service of
You. We are all infected by Your illusory en- Lord Viṣṇu according to the four social divi-
ergy; therefore we are very attached to the sions [brāhmaṇa, kṣatriya, vaiśya and śūdra]
body, which is full of stool and urine, and to and the four spiritual divisions [brahmacārī,
anything related with the body. Except for de- gṛhastha, vānaprastha and sannyāsa], one’s life
votional service, there is no way to give up this becomes perfect.(19) After many, many births,
attachment. Therefore kindly bestow upon us when the results of one’s pious activities ma-
this benediction.(15) ture, one gets an opportunity to associate with
pure devotees. Then one is able to cut the knot
In the tract of land known as Bhārata-varṣa,
of bondage to ignorance, which bound him be-
as in Ilāvṛta-varṣa, there are many mountains
cause of varied fruitive activities. As a result of
and rivers. Some of the mountains are known
associating with devotees, one gradually ren-
as Malaya, Maṅgala-prastha, Maināka, Trikūṭa,
ders service to Lord Vāsudeva, who is transcen-
Ṛṣabha, Kūṭaka, Kollaka, Sahya, Devagiri,
dental, free from attachment to the material
Ṛṣyamūka, Śrī-śaila, Veṅkaṭa, Mahendra,
world, beyond the mind and words, and inde-
Vāridhāra, Vindhya, Śuktimān, Ṛkṣagiri, Pāri-
pendent of everything else. That bhakti-yoga,
yātra, Droṇa, Citrakūṭa, Govardhana, Rai-
devotional service to Lord Vāsudeva, is the real
vataka, Kakubha, Nīla, Gokāmukha, Indrakīla
path of liberation.(20) Since the human form of
and Kāmagiri. Besides these, there are many
life is the sublime position for spiritual realiza-
other hills, with many large and small rivers
tion, all the demigods in heaven speak in this
flowing from their slopes.(16) Two of the riv-
way: How wonderful it is for these human be-
ersthe Brahmaputra and the Śoṇaare called na-
ings to have been born in the land of Bhārata-
das, or main rivers. These are other great rivers
varṣa. They must have executed pious acts of
that are very prominent: Candravasā,
austerity in the past, or the Supreme Personality
Tāmraparṇī, Avaṭodā, Kṛtamālā, Vaihāyasī,
of Godhead Himself must have been pleased
Kāverī, Veṇī, Payasvinī, Śarkarāvartā,
with them. Otherwise, how could they engage
Tuṅgabhadrā, Kṛṣṇāveṇyā, Bhīmarathī,
in devotional service in so many ways? We
Godāvarī, Nirvindhyā, Payoṣṇī, Tāpī, Revā,
demigods can only aspire to achieve human
Surasā, Narmadā, Carmaṇvatī, Mahānadī, Ve-
births in Bhārata-varṣa to execute devotional
dasmṛti, Ṛṣikulyā, Trisāmā, Kauśikī, Man-
service, but these human beings are already en-
dākinī, Yamunā, Sarasvatī, Dṛṣadvatī, Gomatī,
gaged there.(21) The demigods continue: After
Sarayū, Rodhasvatī, Saptavatī, Suṣomā, Śa-
performing the very difficult tasks of executing
tadrū, Candrabhāgā, Marudvṛdhā, Vitastā,
Vedic ritualistic sacrifices, undergoing austeri-
Asiknī and Viśvā. The inhabitants of Bhārata-
ties, observing vows and giving charity, we
varṣa are purified because they always remem-
have achieved this position as inhabitants of the
ber these rivers. Sometimes they chant the
heavenly planets. But what is the value of this
names of these rivers as mantras, and some-
achievement? Here we are certainly very en-
times they go directly to the rivers to touch
them and bathe in them. Thus the inhabitants of
332
gaged in material sense gratification, and there- offers the worshipers the benedictions they de-
fore we can hardly remember the lotus feet of sire even if they worship only part of His tran-
Lord Nārāyaṇa. Indeed, because of our exces- scendental body.(26) The Supreme Personality
sive sense gratification, we have almost forgot- of Godhead fulfills the material desires of a
ten His lotus feet.(22) A short life in the land of devotee who approaches Him with such mo-
Bharata-varṣa is preferable to a life achieved in tives, but He does not bestow benedictions
Brahmaloka for millions and billions of years upon the devotee that will cause him to demand
because even if one is elevated to Brahmaloka, more benedictions again. However, the Lord
he must return to repeated birth and death. Alt- willingly gives the devotee shelter at His own
hough life in Bhārata-varṣa, in a lower plane- lotus feet, even though such a person does not
tary system, is very short, one who lives there aspire for it, and that shelter satisfies all his de-
can elevate himself to full Kṛṣṇa consciousness sires. That is the Supreme Personality’s special
and achieve the highest perfection, even in this mercy.(27)
short life, by fully surrendering unto the lotus
We are now living in the heavenly planets,
feet of the Lord. Thus one attains
undoubtedly as a result of our having per-
Vaikuṇṭhaloka, where there is neither anxiety
formed ritualistic ceremonies, pious activities
nor repeated birth in a material body.(23)
and yajñas and having studied the Vedas. How-
An intelligent person does not take interest ever, our lives here will one day be finished.
in a place, even in the topmost planetary sys- We pray that at that time, if any merit remains
tem, if the pure Ganges of topics concerning the from our pious activities, we may again take
Supreme Lord’s activities does not flow there, birth in Bhārata-varṣa as human beings able to
if there are not devotees engaged in service on remember the lotus feet of the Lord. The Lord
the banks of such a river of piety, or if there are is so kind that He personally comes to the land
no festivals of saṅkīrtana-yajña to satisfy the of Bhārata-varṣa and expands the good fortune
Lord [especially since saṅkīrtana-yajña is rec- of its people.(28)
ommended in this age].(24) Bhārata-varṣa of-
ŚrīŚukadeva Gosvāmī said: My dear King,
fers the proper land and circumstances in which
in the opinion of some learned scholars, eight
to execute devotional service, which can free
smaller islands surround Jambūdvīpa. When
one from the results of Jnana and karma. If one
the sons of Mahārāja Sagara were searching all
obtains a human body in the land of Bhārata-
over the world for their lost horse, they dug up
varṣa, with clear sensory organs with which to
the earth, and in this way eight adjoining is-
execute the saṅkīrtana-yajña, but in spite of this
lands came into existence. The names of these
opportunity he does not take to devotional ser-
islands are Svarṇaprastha, Candraśukla, Āvar-
vice, he is certainly like liberated forest animals
tana, Ramaṇaka, Mandara-hariṇa, Pāñcajanya,
and birds that are careless and are therefore
Siṁhala and Laṅkā.(29-30) My dear King
again bound by a hunter.(25)
Parīkṣit, O best of the descendants of Bharata
In India [Bhārata-varṣa], there are many Mahārāja, I have thus described to you, as I my-
worshipers of the demigods, the various offi- self have been instructed, the island of Bhārata-
cials appointed by the Supreme Lord, such as varṣa and its adjoining islands. These are the is-
Indra, Candra and Sūrya, all of whom are wor- lands that constitute Jambūdvīpa.(31)
shiped differently. The worshipers offer the
SB 5.20: Studying the Structure of the
demigods their oblations, considering the dem-
Universe
igods part and parcel of the whole, the Supreme
Lord. Therefore the Supreme Personality of The great sage Śukadeva Gosvāmī said:
Godhead accepts these offerings and gradually Hereafter I shall describe the dimensions, char-
raises the worshipers to the real standard of de- acteristics and forms of the six islands begin-
votional service by fulfilling their desires and ning with the island of Plakṣa.(1) As Sumeru
aspirations. Because the Lord is complete, He Mountain is surrounded by Jambūdvīpa,
Jambūdvīpa is also surrounded by an ocean of
333
salt water. The breadth of Jambūdvīpa is auspicious and inauspicious results.(5) O King,
100,000 yojanas [800,000 miles], and the longevity, sensory prowess, physical and men-
breadth of the saltwater ocean is the same. As a tal strength, intelligence and bravery are natu-
moat around a fort is sometimes surrounded by rally and equally manifested in all the inhabit-
gardenlike forest, the saltwater ocean surround- ants of the five islands headed by
ing Jambūdvīpa is itself surrounded by Plakṣadvīpa.(6)
Plakṣadvīpa. The breadth of Plakṣadvīpa is
Plakṣadvīpa is surrounded by an ocean of
twice that of the saltwater oceanin other words
sugarcane juice, equal in breadth to the island
200,000 yojanas [1,600,000 miles]. On
itself. Similarly, there is then another is-
Plakṣadvīpa there is a tree shining like gold and
landSālmalīdvīpatwice as broad as Plakṣadvīpa
as tall as the jambū tree on Jambūdvīpa. At its
[400,000 yojanas, or 3,200,000 miles] and sur-
root is a fire with seven flames. It is because
rounded by an equally broad body of water
this tree is a plakṣa tree that the island is called
called Surāsāgara, the ocean that tastes like liq-
Plakṣadvīpa. Plakṣadvīpa was governed by
uor.(7) On Sālmalīdvīpa there is a śālmalī tree,
Idhmajihva, one of the sons of Mahārāja Pri-
from which the island takes its name. That tree
yavrata. He endowed the seven islands with the
is as broad and tall as the plakṣa treein other
names of his seven sons, divided the islands
words 100 yojanas [800 miles] broad and 1,100
among the sons, and then retired from active
yojanas [8,800 miles] tall. Learned scholars say
life to engage in the devotional service of the
that this gigantic tree is the residence of
Lord.(2) The seven islands [varṣas] are named
Garuḍa, the king of all birds and carrier of Lord
according to the names of those seven
Viṣṇu. In that tree, Garuḍa offers Lord Viṣṇu
sonsŚiva, Yavasa, Subhadra, Śānta, Kṣema,
his Vedic prayers.(8) The son of Mahārāja Pri-
Amṛta and Abhaya. In those seven tracts of
yavrata named Yajñabāhu, the master of
land, there are seven mountains and seven riv-
Sālmalīdvīpa, divided the island into seven
ers. The mountains are named Maṇikūṭa, Va-
tracts of land, which he gave to his seven sons.
jrakūṭa, Indrasena, Jyotiṣmān, Suparṇa,
The names of those divisions, which corre-
Hiraṇyaṣṭhīva and Meghamāla, and the rivers
spond to the names of the sons, are Surocana,
are named Aruṇā, Nṛmṇā, Āṅgirasī, Sāvitrī,
Saumanasya, Ramaṇaka, Deva-varṣa,
Suptabhātā, Ṛtambharā and Satyambharā. One
Pāribhadra, Āpyāyana and Avijñāta.(9) In
can immediately be free from material contam-
those tracts of land there are seven mountains-
ination by touching or bathing in those rivers,
Svarasa, Śataśṛṅga, Vāmadeva, Kunda,
and the four castes of people who live in
Mukunda, Puṣpa-varṣa and Sahasra-śruti.
Plakṣadvīpathe Haṁsas, Pataṅgas,
There are also seven riversAnumati, Sinīvālī,
Ūrdhvāyanas and Satyāṅgaspurify themselves
Sarasvatī, Kuhū, Rajanī, Nandā and Rākā.
in that way. The inhabitants of Plakṣadvīpa live
They are still existing.(10) Strictly following
for one thousand years. They are beautiful like
the cult of varṇāśrama-dharma, the inhabitants
the demigods, and they also beget children like
of those islands, who are known as Śrutidharas,
the demigods. By completely performing the
Vīryadharas, Vasundharas and Iṣandharas, all
ritualistic ceremonies mentioned in the Vedas
worship the expansion of the Supreme Person-
and by worshiping the Supreme Personality of
ality of Godhead named Soma, the moon-
Godhead as represented by the sun-god, they
god.(11) [The inhabitants of Śālmalīdvīpa wor-
attain the sun, which is a heavenly planet.(3-4)
ship the demigod of the moon in the following
[This is the mantra by which the inhabitants of
words.] By his own rays, the moon-god has di-
Plakṣadvīpa worship the Supreme Lord.] Let us
vided the month into two fortnights, known as
take shelter of the sun-god, who is a reflection
śukla and kṛṣṇa, for the distribution of food
of Lord Viṣṇu, the all-expanding Supreme Per-
grains to the pitās and the demigods. The dem-
sonality of Godhead, the oldest of all persons.
igod of the moon is he who divides time, and
Viṣṇu is the only worshipable Lord. He is the
he is the king of all the residents of the uni-
Vedas, He is religion, and He is the origin of all
verse. We therefore pray that he may remain
334
our king and guide, and we offer him our re- has a width of 1,600,000 yojanas [12,800,000
spectful obeisances.(12) miles], twice the width of the ocean of clarified
butter. As Kuśadvīpa is surrounded by an ocean
Outside the ocean of liquor is another island,
of clarified butter, Krauñcadvīpa is surrounded
known as Kuśadvīpa, which is 800,000 yojanas
by an ocean of milk as broad as the island itself.
[6,400,000 miles] wide, twice as wide as the
On Krauñcadvīpa there is a great mountain
ocean of liquor. As Śālmalīdvīpa is surrounded
known as Krauñca, from which the island takes
by a liquor ocean, Kuśadvīpa is surrounded by
its name.(18) Although the vegetables living on
an ocean of liquid ghee as broad as the island
the slopes of Mount Krauñca were attacked and
itself. On Kuśadvīpa there are clumps of kuśa
devastated by the weapons of Kārttikeya, the
grass, from which the island takes its name.
mountain has become fearless because it is al-
This kuśa grass, which was created by the dem-
ways bathed on all sides by the Ocean of Milk
igods by the will of the Supreme Lord, appears
and protected by Varuṇadeva.(19) The ruler of
like a second form of fire, but with very mild
this island was another son of Mahārāja Pri-
and pleasing flames. Its young shoots illumi-
yavrata. His name was Ghṛtapṛṣṭha, and he was
nate all directions.(13) O King, another son of
a very learned scholar. He also divided his own
Mahārāja Priyavrata, Hiraṇyaretā, was the king
island among his seven sons. After dividing the
of this island. He divided it into seven parts,
island into seven parts, named according to the
which he delivered to his seven sons according
names of his sons, Ghṛtapṛṣṭha Mahārāja com-
to the rights of inheritance. The King then re-
pletely retired from family life and took shelter
tired from family life to engage in austerities.
at the lotus feet of the Lord, the soul of all souls,
The names of those sons are Vasu, Vasudāna,
who has all auspicious qualities. Thus he at-
Dṛḍharuci, Stutyavrata, Nābhigupta, Vivikta
tained perfection.(20) The sons of Mahārāja
and Vāmadeva.(14) In those seven islands there
Ghṛtapṛṣṭha were named Āma, Madhuruha,
are seven boundary mountains, known as
Meghapṛṣṭha, Sudhāmā, Bhrājiṣṭha, Lohitārṇa
Cakra, Catuḥśṛṅga, Kapila, Citrakūṭa,
and Vanaspati. In their island there are seven
Devānīka, Ūrdhvaromā and Draviṇa. There are
mountains, which indicate the boundaries of
also seven rivers, known as Ramakulyā,
the seven tracts of land, and there are also seven
Madhukulyā, Mitravindā, Śrutavindā,
rivers. The mountains are named Śukla, Vard-
Devagarbhā, Ghṛtacyutā and Mantramālā.(15)
hamāna, Bhojana, Upabarhiṇa, Nanda, Nan-
The inhabitants of the island of Kuśadvīpa are
dana and Sarvatobhadra. The rivers are named
celebrated as the Kuśalas, Kovidas, Abhiyuktas
Abhayā, Amṛtaughā, Āryakā, Tīrthavatī,
and Kulakas. They are like the brāhmaṇas,
Rūpavatī, Pavitravatī and Śuklā.(21) The in-
kṣatriyas, vaiśyas and śūdras respectively. By
habitants of Krauñcadvīpa are divided into four
bathing in the waters of those rivers, they all
castes, called the Puruṣas, Ṛṣabhas, Draviṇas
become purified. They are expert in performing
and Devakas. Using the waters of those sancti-
ritualistic ceremonies according to the orders of
fied rivers, they worship the Supreme Person-
the Vedic scriptures. Thus they worship the
ality of Godhead by offering a palmful of water
Lord in His aspect as the demigod of fire.(16)
at the lotus feet of Varuṇa, the demigod who
[This is the mantra by which the inhabitants of
has a form of water.(22) [The inhabitants of
Kuśadvīpa worship the fire-god.] O fire-god,
Krauñcadvīpa worship with this mantra.] O wa-
you are a part of the Supreme Personality of
ter of the rivers, you have obtained energy from
Godhead, Hari, and you carry to Him all the of-
the Supreme Personality of Godhead. There-
ferings of sacrifices. Therefore we request you
fore you purify the three planetary systems,
to offer to the Supreme Personality of Godhead
known as Bhūloka, Bhuvarloka and Svarloka.
the yajñic ingredients we are offering the dem-
By your constitutional nature, you take away
igods, for the Lord is the real enjoyer.(17)
sins, and that is why we are touching you.
Outside the ocean of clarified butter is an- Kindly continue to purify us.(23) Outside the
other island, known as Krauñcadvīpa, which Ocean of Milk is another island, Śākadvīpa,
335
which has a width of 3,200,000 yojanas there is a great lotus flower with 100,000,000
[25,600,000 miles]. As Krauñcadvīpa is sur- pure golden petals, as effulgent as the flames of
rounded by its own ocean of milk, Śākadvīpa is fire. That lotus flower is considered the sitting
surrounded by an ocean of churned yogurt as place of Lord Brahmā, who is the most power-
broad as the island itself. In Śākadvīpa there is ful living being and who is therefore sometimes
a big śāka tree, from which the island takes its called bhagavān.(29) In the middle of that is-
name. This tree is very fragrant. Indeed, it lends land is a great mountain named Mānasottara,
its scent to the entire island.(24) The master of which forms the boundary between the inner
this island, also one of the sons of Priyavrata, side and the outer side of the island. Its breadth
was known as Medhātithi. He also divided his and height are 10,000 yojanas [80,000 miles].
island into seven sections, named according to On that mountain, in the four directions, are the
the names of his own sons, whom he made the residential quarters of demigods such as Indra.
kings of that island. The names of those sons In the chariot of the sun-god, the sun travels on
are Purojava, Manojava, Pavamāna, the top of the mountain in an orbit called the
Dhūmrānīka, Citrarepha, Bahurūpa and Saṁvatsara, encircling Mount Meru. The sun’s
Viśvadhāra. After dividing the island and situ- path on the northern side is called Uttarāyaṇa,
ating his sons as its rulers, Medhātithi person- and its path on the southern side is called
ally retired, and to fix his mind completely Dakṣiṇāyana. One side represents a day for the
upon the lotus feet of the Supreme Personality demigods, and the other represents their
of Godhead, he entered a forest suitable for night.(30) The ruler of this island, the son of
meditation.(25) For these lands also, there are Mahārāja Priyavrata named Vītihotra, had two
seven boundary mountains and seven rivers. sons named Ramaṇaka and Dhātaki. He
The mountains are Īśāna, Uruśṛṅga, granted the two sides of the island to these two
Balabhadra, Śatakesara, Sahasrasrota, Devap- sons and then personally engaged himself in ac-
āla and Mahānasa. The rivers are Anaghā, tivities for the sake of the Supreme Personality
Āyurdā, Ubhayaspṛṣṭi, Aparājitā, Pañcapadī, of Godhead like his elder brother
Sahasra-śruti and Nijadhṛti.(26) The inhabit- Medhātithi.(31) For the fulfillment of material
ants of those islands are also divided into four desires, the inhabitants of this tract of land wor-
castesṚtavrata, Satyavrata, Dānavrata and ship the Supreme Personality of Godhead as
Anuvratawhich exactly resemble brāhmaṇa, represented by Lord Brahmā. They offer pray-
kṣatriya, vaiśya and śūdra. They practice ers to the Lord as follows.(32) Lord Brahmā is
prāṇāyāma and mystic yoga, and in trance they known as karma-maya, the form of ritualistic
worship the Supreme Lord in the form of ceremonies, because by performing ritualistic
Vāyu.(27) [The inhabitants of Śākadvīpa wor- ceremonies one may attain his position and be-
ship the Supreme Personality of Godhead in the cause the Vedic ritualistic hymns become man-
form of Vāyu in the following words.] O Su- ifest from him. He is devoted to the Supreme
preme Person, situated as the Supersoul within Personality of Godhead without deviation, and
the body, You direct the various actions of the therefore in one sense he is not different from
different airs, such as prāṇa, and thus You the Lord. Nevertheless, he should be worshiped
maintain all living entities. O Lord, O Super- not as the monists worship him, but in duality.
soul of everyone, O controller of the cosmic One should always remain a servitor of the Su-
manifestation under whom everything exists, preme Lord, the supreme worshipable Deity.
may You protect us from all dangers.(28) We therefore offer our respectful obeisances
unto Lord Brahmā, the form of manifest Vedic
Outside the ocean of yogurt is another is-
knowledge.(33)
land, known as Puṣkaradvīpa, which is
6,400,000 yojanas [51,200,000 miles] wide, Thereafter, beyond the ocean of sweet water
twice as wide as the ocean of yogurt. It is sur- and fully surrounding it, is a mountain named
rounded by an ocean of very tasteful water as Lokāloka, which divides the countries that are
broad as the island itself. On Puṣkaradvīpa full of sunlight from those not lit by the
336
sun.(34) Beyond the ocean of sweet water is a entrusted with seeing to the affairs of the mate-
tract of land as broad as the area between the rial world. To benefit all living beings in all the
middle of Mount Sumeru and the boundary of varied planets and to increase the power of
Mānasottara Mountain. In that tract of land those elephants and of the demigods, the Lord
there are many living beings. Beyond it, ex- manifests Himself on top of that mountain in a
tending to Lokāloka Mountain, is another land, spiritual body, uncontaminated by the modes of
which is made of gold. Because of its golden material nature. Surrounded by His personal
surface, it reflects light like the surface of a mir- expansions and assistants like Viṣvaksena, He
ror, and any physical article that falls on that exhibits all His perfect opulences, such as reli-
land can never be perceived again. All living gion and knowledge, and His mystic powers
entities, therefore, have abandoned that golden such as aṇimā, laghimā and mahimā. He is
land.(35) Between the lands inhabited by living beautifully situated, and He is decorated by the
entities and those that are uninhabited stands different weapons in His four hands.(40) The
the great mountain which separates the two and various forms of the Supreme Personality of
which is therefore celebrated as Lokāloka.(36) Godhead, such as Nārāyaṇa and Viṣṇu, are
By the supreme will of Kṛṣṇa, the mountain beautifully decorated with different weapons.
known as Lokāloka has been installed as the The Lord exhibits those forms to maintain all
outer border of the three worldsBhūrloka, Bhu- the varied planets created by His personal po-
varloka and Svarlokato control the rays of the tency, yoga-māyā.(41) My dear King, outside
sun throughout the universe. All the luminaries, Lokāloka Mountain is the tract of land known
from the sun up to Dhruvaloka, distribute their as Aloka-varṣa, which extends for the same
rays throughout the three worlds, but only breadth as the area within the mountainin other
within the boundary formed by this mountain. words, 125,000,000 yojanas [one billion
Because it is extremely high, extending even miles]. Beyond Aloka-varṣa is the destination
higher than Dhruvaloka, it blocks the rays of of those who aspire for liberation from the ma-
the luminaries, which therefore can never ex- terial world. It is beyond the jurisdiction of the
tend beyond it.(37) material modes of nature, and therefore it is
completely pure. Lord Kṛṣṇa took Arjuna
Learned scholars who are free from mis-
through this place to bring back the sons of the
takes, illusions and propensities to cheat have
brāhmaṇa.(42)
thus described the planetary systems and their
particular symptoms, measurements and loca- The sun is situated [vertically] in the middle
tions. With great deliberation, they have estab- of the universe, in the area between Bhūrloka
lished the truth that the distance between Su- and Bhuvarloka, which is called antarikṣa,
meru and the mountain known as Lokāloka is outer space. The distance between the sun and
one fourth of the diameter of the universeor, in the circumference of the universe is twenty-five
other words, 125,000,000 yojanas [1 billion koṭi yojanas [two billion miles].(43) The sun-
miles].(38) On the top of Lokāloka Mountain god is also known as Vairāja, the total material
are the four gaja-patis, the best of elephants, body for all living entities. Because he entered
which were established in the four directions by this dull egg of the universe at the time of cre-
Lord Brahmā, the supreme spiritual master of ation, he is also called Mārtaṇḍa. He is also
the entire universe. The names of those ele- known as Hiraṇyagarbha because he received
phants are Ṛṣabha, Puṣkaracūḍa, Vāmana and his material body from Hiraṇyagarbha [Lord
Aparājita. They are responsible for maintaining Brahmā].(44) O King, the sun-god and the sun
the planetary systems of the universe.(39) The planet divide all the directions of the universe.
Supreme Personality of Godhead is the master It is only because of the presence of the sun that
of all transcendental opulences and the master we can understand what the sky, the higher
of the spiritual sky. He is the Supreme Person, planets, this world and the lower planets are. It
Bhagavān, the Supersoul of everyone. The is also only because of the sun that we can un-
demigods, led by Indra, the King of heaven, are
337
derstand which places are for material enjoy- creases [until Cancer], and then it gradually de-
ment, which are for liberation, which are hell- creases by half an hour each month, until day
ish and subterranean.(45) All living entities, in- and night again become equal [in Libra].(4)
cluding demigods, human beings, animals, When the sun passes through the five signs be-
birds, insects, reptiles, creepers and trees, de- ginning with Vṛścika [Scorpio], the duration of
pend upon the heat and light given by the sun- the days decreases [until Capricorn], and then
god from the sun planet. Furthermore, it is be- gradually it increases month after month, until
cause of the sun’s presence that all living enti- day and night become equal [in Aries].(5) Until
ties can see, and therefore he is called dṛg- the sun travels to the south the days grow
īśvara, the Personality of Godhead presiding longer, and until it travels to the north the nights
over sight.(46) grow longer. (6)
Śukadeva Gosvāmī continued; My dear
King, as stated before, the learned say that the
SB 5.21 The Movements of the Sun
sun travels over all sides of Mānasottara Moun-
Śukadeva Gosvāmī said: My dear King, I tain in a circle whose length is 95,100,000 yoja-
have thus far described the diameter of the uni- nas [760,800,000 miles]. On Mānasottara
verse [fifty crores of yojanas, or four billion Mountain, due east of Mount Sumeru, is a place
miles] and its general characteristics, according known as Devadhānī, possessed by King Indra.
to the estimations of learned scholars.(1) As a Similarly, in the south is a place known as
grain of wheat is divided into two parts and one Saṁyamanī, possessed by Yamarāja, in the
can estimate the size of the upper part by know- west is a place known as Nimlocanī, possessed
ing that of the lower, so, expert geographers in- by Varuṇa, and in the north is a place named
struct, one can understand the measurements of Vibhāvarī, possessed by the moon-god. Sun-
the upper part of the universe by knowing those rise, midday, sunset and midnight occur in all
of the lower part. The sky between the earthly those places according to specific times, thus
sphere and heavenly sphere is called antarikṣa, engaging all living entities in their various oc-
or outer space. It adjoins the top of the sphere cupational duties and also making them cease
of earth and the bottom of that of heaven.(2) In such duties.(7) The living entities residing on
the midst of that region of outer space Sumeru Mountain are always very warm, as at
[antarikṣa] is the most opulent sun, the king of midday, because for them the sun is always
all the planets that emanate heat, such as the overhead. Although the sun moves counter-
moon. By the influence of its radiation, the sun clockwise, facing the constellations, with Su-
heats the universe and maintains its proper or- meru Mountain on its left, it also moves clock-
der. It also gives light to help all living entities wise and appears to have the mountain on its
see. While passing toward the north, toward the right because it is influenced by the
south or through the equator, in accordance dakṣiṇāvarta wind. People living in countries at
with the order of the Supreme Personality of points diametrically opposite to where the sun
Godhead, it is said to move slowly, swiftly or is first seen rising will see the sun setting, and
moderately. According to its movements in ris- if a straight line were drawn from a point where
ing above, going beneath or passing through the the sun is at midday, the people in countries at
equatorand correspondingly coming in touch the opposite end of the line would be experi-
with various signs of the zodiac, headed by encing midnight. Similarly, if people residing
Makara [Capricorn]days and nights are short, where the sun is setting were to go to countries
long or equal to one another.(3) When the sun diametrically opposite, they would not see the
passes through Meṣa [Aries] and Tulā [Libra], sun in the same condition.(8-9)
the durations of day and night are equal. When
When the sun travels from Devadhānī, the
it passes through the five signs headed by
residence of Indra, to Saṁyamanī, the resi-
Vṛṣabha [Taurus], the duration of the days in-
338
dence of Yamarāja, it travels 23,775,000 yoja- fourteen other saints, Gandharvas, Apsarās,
nas [190,200,000 miles] in fifteen ghaṭikās [six Nāgas, Yakṣas, Rākṣasas and demigods, who
hours].(10) From the residence of Yamarāja the are divided into groups of two, assume differ-
sun travels to Nimlocanī, the residence of Var- ent names every month and continuously per-
uṇa, from there to Vibhāvarī, the residence of form different ritualistic ceremonies to worship
the moon-god, and from there again to the res- the Supreme Lord as the most powerful demi-
idence of Indra. In a similar way, the moon, god Sūryadeva, who holds many names.(18)
along with the other stars and planets, becomes My dear King, in his orbit through Bhū-
visible in the celestial sphere and then sets and maṇḍala, the sun-god traverses a distance of
again becomes invisible.(11) Thus the chariot 95,100,000 yojanas [760,800,000 miles] at the
of the sun-god, which is trayīmaya, or wor- speed of 2,000 yojanas and two krośas [16,004
shiped by the words om bhūr bhuvaḥ svaḥ, miles] in a moment.(19)
travels through the four residences mentioned
SB 5.22: The Orbits of the Planets
above at a speed of 3,400,800 yojanas
[27,206,400 miles] in a muhūrta.(12) King Parīkṣit inquired from Śukadeva
Gosvāmī: My dear lord, you have already af-
The chariot of the sun-god has only one
firmed the truth that the supremely powerful
wheel, which is known as Saṁvatsara. The
sun-god travels around Dhruvaloka with both
twelve months are calculated to be its twelve
Dhruvaloka and Mount Sumeru on his right.
spokes, the six seasons are the sections of its
Yet at the same time the sun-god faces the signs
rim, and the three cātur-māsya periods are its
of the zodiac and keeps Sumeru and Dhruva-
three-sectioned hub. One side of the axle carry-
loka on his left. How can we reasonably accept
ing the wheel rests upon the summit of Mount
that the sun-god proceeds with Sumeru and
Sumeru, and the other rests upon Mānasottara
Dhruvaloka on both his left and right simulta-
Mountain. Affixed to the outer end of the axle,
neously?(1)
the wheel continuously rotates on Mānasottara
Mountain like the wheel of an oil-pressing ma- ŚrīŚukadeva Gosvāmī clearly answered:
chine.(13) As in an oil-pressing machine, this When a potter’s wheel is moving and small ants
first axle is attached to a second axle, which is located on that big wheel are moving with it,
one-fourth as long [3,937,500 yojanas, or one can see that their motion is different from
31,500,000 miles]. The upper end of this sec- that of the wheel because they appear some-
ond axle is attached to Dhruvaloka by a rope of times on one part of the wheel and sometimes
wind.(14) on another. Similarly, the signs and constella-
tions, with Sumeru and Dhruvaloka on their
My dear King, the carriage of the sun-god’s
right, move with the wheel of time, and the ant-
chariot is estimated to be 3,600,000 yojanas
like sun and other planets move with them. The
[28,800,000 miles] long and one-fourth as wide
sun and planets, however, are seen in different
[900,000 yojanas, or 7,200,000 miles]. The
signs and constellations at different times. This
chariot’s horses, which are named after Gāyatrī
indicates that their motion is different from that
and other Vedic meters, are harnessed by
of the zodiac and the wheel of time itself.(2)
Aruṇadeva to a yoke that is also 900,000 yoja-
The original cause of the cosmic manifestation
nas wide. This chariot continuously carries the
is the Supreme Personality of Godhead,
sun-god.(15) Although Aruṇadeva sits in front
Nārāyaṇa. When great saintly persons, fully
of the sun-god and is engaged in driving the
aware of the Vedic knowledge, offered prayers
chariot and controlling the horses, he looks
to the Supreme Person, He descended to this
backward toward the sun-god.(16) There are
material world in the form of the sun to benefit
sixty thousand saintly persons named Vālikh-
all the planets and purify fruitive activities. He
ilyas, each the size of a thumb, who are located
divided Himself into twelve parts and created
in front of the sun-god and who offer him elo-
seasonal forms, beginning with spring. In this
quent prayers of glorification. (17) Similarly,
way He created the seasonal qualities, such as
339
heat, cold and so on.(3) According to the sys- moon is waning, however, it causes night for
tem of four varṇas and four āśramas, people the demigods and day for the pitās. In this way
generally worship the Supreme Personality of the moon passes through each constellation of
Godhead, Nārāyaṇa, who is situated as the sun- stars in thirty muhūrtas [an entire day]. The
god. With great faith they worship the Supreme moon is the source of nectarean coolness that
Personality as the Supersoul according to ritu- influences the growth of food grains, and there-
alistic ceremonies handed down in the three fore the moon-god is considered the life of all
Vedas, such as agnihotra and similar higher and living entities. He is consequently called Jīva,
lower fruitive acts, and according to the process the chief living being within the universe.(9)
of mystic yoga. In this way they very easily at- Because the moon is full of all potentialities, it
tain the ultimate goal of life.(4) The sun-god, represents the influence of the Supreme Person-
who is Nārāyaṇa, or Viṣṇu, the soul of all the ality of Godhead. The moon is the predominat-
worlds, is situated in outer space between the ing deity of everyone’s mind, and therefore the
upper and lower portions of the universe. Pass- moon-god is called Manomaya. He is also
ing through twelve months on the wheel of called Annamaya because he gives potency to
time, the sun comes in touch with twelve dif- all herbs and plants, and he is called Amṛta-
ferent signs of the zodiac and assumes twelve maya because he is the source of life for all liv-
different names according to those signs. The ing entities. The moon pleases the demigods,
aggregate of those twelve months is called a pitās, human beings, animals, birds, reptiles,
saṁvatsara, or an entire year. According to lu- trees, plants and all other living entities. Every-
nar calculations, two fortnightsone of the wax- one is satisfied by the presence of the moon.
ing moon and the other of the waningform one Therefore the moon is also called Sarvamaya
month. That same period is one day and night [all-pervading].(10)
for the planet Pitṛloka. According to stellar cal-
There are many stars located 200,000 yoja-
culations, a month equals two and one quarter
nas [1,600,000 miles] above the moon. By the
constellations. When the sun travels for two
supreme will of the Supreme Personality of
months, a season passes, and therefore the sea-
Godhead, they are fixed to the wheel of time,
sonal changes are considered parts of the body
and thus they rotate with Mount Sumeru on
of the year.(5) Thus the time the sun takes to
their right, their motion being different from
rotate through half of outer space is called an
that of the sun. There are twenty-eight im-
ayana, or its period of movement [in the north
portant stars, headed by Abhijit.(11) Some
or in the south].(6) The sun-god has three
1,600,000 miles above this group of stars is the
speedsslow, fast and moderate. The time he
planet Venus, which moves at almost exactly
takes to travel entirely around the spheres of
the same pace as the sun according to swift,
heaven, earth and space at these three speeds is
slow and moderate movements. Sometimes
referred to, by learned scholars, by the five
Venus moves behind the sun, sometimes in
names Saṁvatsara, Parivatsara, Iḍāvatsara,
front of the sun and sometimes along with it.
Anuvatsara and Vatsara.(7)
Venus nullifies the influence of planets that are
Above the rays of the sunshine by a distance obstacles to rainfall. Consequently its presence
of 100,000 yojanas [800,000 miles] is the causes rainfall, and it is therefore considered
moon, which travels at a speed faster than that very favorable for all living beings within this
of the sun. In two lunar fortnights the moon universe. This has been accepted by learned
travels through the equivalent of a saṁvatsara scholars.(12)
of the sun, in two and a quarter days it passes
Mercury is described to be similar to Venus,
through a month of the sun, and in one day it
in that it moves sometimes behind the sun,
passes through a fortnight of the sun.(8) When
sometimes in front of the sun and sometimes
the moon is waxing, the illuminating portions
along with it. It is 1,600,000 miles above Ve-
of it increase daily, thus creating day for the
nus, or 7,200,000 miles above earth. Mercury,
demigods and night for the pitās. When the
340
which is the son of the moon, is almost always their right sides toward him. I have already de-
very auspicious for the inhabitants of the uni- scribed the glorious activities of Mahārāja
verse, but when it does not move along with the Dhruva [in the Fourth Canto of Śrīmad-
sun, it forbodes cyclones, dust, irregular rain- Bhāgavatam].(1) Established by the supreme
fall, and waterless clouds. In this way it creates will of the Supreme Personality of Godhead,
fearful conditions due to inadequate or exces- the polestar, which is the planet of Mahārāja
sive rainfall.(13) Situated 1,600,000 miles Dhruva, constantly shines as the central pivot
above Mercury, or 8,800,000 miles above for all the stars and planets. The unsleeping, in-
earth, is the planet Mars. If this planet does not visible, most powerful time factor causes these
travel in a crooked way, it crosses through each luminaries to revolve around the polestar with-
sign of the zodiac in three fortnights and in this out cessation.(2)
way travels through all twelve, one after an-
When bulls are yoked together and tied to a
other. It almost always creates unfavorable
central post to thresh rice, they tread around
conditions in respect to rainfall and other influ-
that pivot without deviating from their proper
ences.(14) Situated 1,600,000 miles above
positionsone bull being closest to the post, an-
Mars, or 10,400,000 miles above earth, is the
other in the middle, and a third on the outside.
planet Jupiter, which travels through one sign
Similarly, all the planets and all the hundreds
of the zodiac within the period of a Parivatsara.
and thousands of stars revolve around the
If its movement is not curved, the planet Jupiter
polestar, the planet of Mahārāja Dhruva, in
is very favorable to the brāhmaṇas of the uni-
their respective orbits, some higher and some
verse.(15)
lower. Fastened by the Supreme Personality of
Situated 1,600,000 miles above Jupiter, or Godhead to the machine of material nature ac-
12,000,000 miles above earth, is the planet Sat- cording to the results of their fruitive acts, they
urn, which passes through one sign of the zo- are driven around the polestar by the wind and
diac in thirty months and covers the entire zo- will continue to be so until the end of creation.
diac circle in thirty Anuvatsaras. This planet is These planets float in the air within the vast
always very inauspicious for the universal situ- sky, just as clouds with hundreds of tons of wa-
ation.(16) Situated 8,800,000 miles above Sat- ter float in the air or as the great śyena eagles,
urn, or 20,800,000 miles above earth, are the due to the results of past activities, fly high in
seven saintly sages, who are always thinking of the sky and have no chance of falling to the
the well-being of the inhabitants of the uni- ground.(3)
verse. They circumambulate the supreme
This great machine, consisting of the stars
abode of Lord Viṣṇu, known as Dhruvaloka,
and planets, resembles the form of a śiśumāra
the polestar.(17)
[dolphin] in the water. It is sometimes consid-
SB 5.23: The Śiśumāra Planetary Sys- ered an incarnation of Kṛṣṇa, Vāsudeva. Great
tems yogīs meditate upon Vāsudeva in this form be-
cause it is actually visible.(4) This form of the
śiśumāra has its head downward and its body
King, 1,300,000 yojanas [10,400,000 miles]
coiled. On the end of its tail is the planet of
above the planets of the seven sages is the place
Dhruva, on the body of its tail are the planets of
that learned scholars describe as the abode of
the demigods Prajāpati, Agni, Indra and
Lord Viṣṇu. There the son of Mahārāja Ut-
Dharma, and at the base of its tail are the plan-
tānapāda, the great devotee Mahārāja Dhruva,
ets of the demigods Dhātā and Vidhātā. Where
still resides as the life source of all the living
the hips might be on the śiśumāra are the seven
entities who live until the end of the creation.
saintly sages like Vasiṣṭha and Aṅgirā. The
Agni, Indra, Prajāpati, Kaśyapa and Dharma all
coiled body of the Śiśumāra-cakra turns toward
assemble there to offer him honor and respect-
its right side, on which the fourteen constella-
ful obeisances. They circumambulate him with
tions from Abhijit to Punarvasu are located. On
341
its left side are the fourteen stars from Puṣyā to this form three times a day, all his recent sinful
Uttarāṣāḍhā. Thus its body is balanced because activities will be destroyed.(9)
its sides are occupied by an equal number of
SB 5.24: The Subterranean Heavenly
stars. On the back of the śiśumāra is the group
Planets
of stars known as Ajavīthī, and on its abdomen
is the Ganges that flows in the sky [the Milky ŚrīŚukadeva Gosvāmī said: My dear King,
Way].(5) On the right and left sides of where some historians, the speakers of the Purāṇas,
the loins might be on the Śiśumāra-cakra are say that 10,000 yojanas [80,000 miles] below
the stars named Punarvasu and Puṣyā. Ārdrā the sun is the planet known as Rāhu, which
and Aśleṣā are on its right and left feet, Abhijit moves like one of the stars. The presiding deity
and Uttarāṣāḍhā are on its right and left nostrils, of that planet, who is the son of Siṁhikā, is the
Śravaṇā and Pūrvāṣāḍhā are at its right and left most abominable of all asuras, but although he
eyes, and Dhaniṣṭhā and Mūlā are on its right is completely unfit to assume the position of a
and left ears. The eight stars from Maghā to demigod or planetary deity, he has achieved
Anurādhā, which mark the southern course, are that position by the grace of the Supreme Per-
on the ribs of the left of its body, and the eight sonality of Godhead. Later I shall speak further
stars from Mṛgaśīrṣā to Pūrvabhādra, which about him.(1) The sun globe, which is a source
mark the northern course, are on the ribs on the of heat, extends for 10,000 yojanas [80,000
right side. Śatabhiṣā and Jyeṣṭhā are on the miles]. The moon extends for 20,000 yojanas
right and left shoulders.(6) On the upper chin [160,000 miles], and Rāhu extends for 30,000
of the śiśumāra is Agasti; on its lower chin, yojanas [240,000 miles]. Formerly, when nec-
Yamarāja; on its mouth, Mars; on its genitals, tar was being distributed, Rāhu tried to create
Saturn; on the back of its neck, Jupiter; on its dissension between the sun and moon by inter-
chest, the sun; and within the core of its heart, posing himself between them. Rāhu is inimical
Nārāyaṇa. Within its mind is the moon; on its toward both the sun and the moon, and there-
navel, Venus; and on its breasts, the Aśvinī- fore he always tries to cover the sunshine and
kumāras. Within its life air, which is known as moonshine on the dark-moon day and full-
prāṇāpāna, is Mercury, on its neck is Rāhu, all moon night.(2) After hearing from the sun and
over its body are comets, and in its pores are the moon demigods about Rāhu’s attack, the Su-
numerous stars.(7) preme Personality of Godhead, Viṣṇu, engages
His disc, known as the Sudarśana cakra, to pro-
My dear King, the body of the śiśumāra, as
tect them. The Sudarśana cakra is the Lord’s
thus described, should be considered the exter-
most beloved devotee and is favored by the
nal form of Lord Viṣṇu, the Supreme Personal-
Lord. The intense heat of its effulgence, meant
ity of Godhead. Morning, noon and evening,
for killing non-Vaiṣṇavas, is unbearable to
one should silently observe the form of the
Rāhu, and he therefore flees in fear of it. During
Lord as the Śiśumāra-cakra and worship Him
the time Rāhu disturbs the sun or moon, there
with this mantra: “O Lord who have assumed
occurs what people commonly know as an
the form of time! O resting place of all the plan-
eclipse.(3) Below Rāhu by 10,000 yojanas
ets moving in different orbits! O master of all
[80,000 miles] are the planets known as Sid-
demigods, O Supreme Person, I offer my re-
dhaloka, Cāraṇaloka and Vidyādhara-loka.(4)
spectful obeisances unto You and meditate
Beneath Vidyādhara-loka, Cāraṇaloka and Sid-
upon You.”(8) The body of the Supreme Lord,
dhaloka, in the sky called antarikṣa, are the
Viṣṇu, which forms the Śiśumāra-cakra, is the
places of enjoyment for the Yakṣas, Rākṣasas,
resting place of all the demigods and all the
Piśācas, ghosts and so on. Antarikṣa extends as
stars and planets. One who chants this mantra
far as the wind blows and the clouds float in the
to worship that Supreme Person three times a
sky. Above this there is no more air.(5) Below
daymorning, noon and eveningwill surely be
the abodes of the Yakṣas and Rākṣasas by a dis-
freed from all sinful reactions. If one simply of-
tance of 100 yojanas [800 miles] is the planet
fers his obeisances to this form or remembers
342
earth. Its upper limits extend as high as swans, clear, transparent water, agitated by jumping
hawks, eagles and similar large birds can fly.(6) fish and decorated with many flowers such as
My dear King, beneath this earth are seven lilies, kuvalayas, kahlāras and blue and red lo-
other planets, known as Atala, Vitala, Sutala, tuses. Pairs of cakravākas and many other wa-
Talātala, Mahātala, Rasātala and Pātāla. I have ter birds nest in the lakes and always enjoy in a
already explained the situation of the planetary happy mood, making sweet, pleasing vibrations
systems of earth. The width and length of the that are very satisfying and conducive to enjoy-
seven lower planetary systems are calculated to ment of the senses.(10) Since there is no sun-
be exactly the same as those of earth.(7) In shine in those subterranean planets, time is not
these seven planetary systems, which are also divided into days and nights, and consequently
known as the subterranean heavens [bila- fear produced by time does not exist.(11) Many
svarga], there are very beautiful houses, gar- great serpents reside there with gems on their
dens and places of sense enjoyment, which are hoods, and the effulgence of these gems dissi-
even more opulent than those in the higher pates the darkness in all directions.(12) Since
planets because the demons have a very high the residents of these planets drink and bathe in
standard of sensual pleasure, wealth and influ- juices and elixirs made from wonderful herbs,
ence. Most of the residents of these planets, they are freed from all anxieties and physical
who are known as Daityas, Dānavas and Nāgas, diseases. They have no experience of grey hair,
live as householders. Their wives, children, wrinkles or invalidity, their bodily lusters do
friends and society are all fully engaged in illu- not fade, their perspiration does not cause a bad
sory material happiness. The sense enjoyment smell, and they are not troubled by fatigue or
of the demigods is sometimes disturbed, but the by lack of energy or enthusiasm due to old
residents of these planets enjoy life without dis- age.(13) They live very auspiciously and do not
turbances. Thus they are understood to be very fear death from anything but death’s estab-
attached to illusory happiness.(8) lished time, which is the effulgence of the Su-
darśana cakra of the Supreme Personality of
My dear King, in the imitation heavens
Godhead.(14) When the Sudarśana disc enters
known as bila-svarga there is a great demon
those provinces, the pregnant wives of the de-
named Maya Dānava, who is an expert artist
mons all have miscarriages due to fear of its ef-
and architect. He has constructed many bril-
fulgence.(15)
liantly decorated cities. There are many won-
derful houses, walls, gates, assembly houses, My dear King, now I shall describe to you
temples, yards and temple compounds, as well the lower planetary systems, one by one, begin-
as many hotels serving as residential quarters ning from Atala. In Atala there is a demon, the
for foreigners. The houses for the leaders of son of Maya Dānava named Bala, who created
these planets are constructed with the most val- ninety-six kinds of mystic power. Some so-
uable jewels, and they are always crowded with called yogīs and svāmīs take advantage of this
living entities known as Nāgas and Asuras, as mystic power to cheat people even today.
well as many pigeons, parrots and similar birds. Simply by yawning, the demon Bala created
All in all, these imitation heavenly cities are three kinds of women, known as svairiṇī,
most beautifully situated and attractively deco- kāmiṇī and puṁścalī. The svairiṇīs like to
rated.(9) The parks and gardens in the artificial marry men from their own group, the kāmiṇīs
heavens surpass in beauty those of the upper marry men from any group, and the puṁścalīs
heavenly planets. The trees in those gardens, change husbands one after another. If a man en-
embraced by creepers, bend with a heavy bur- ters the planet of Atala, these women immedi-
den of twigs with fruits and flowers, and there- ately capture him and induce him to drink an
fore they appear extraordinarily beautiful. That intoxicating beverage made with a drug known
beauty could attract anyone and make his mind as hāṭaka [cannabis indica]. This intoxicant en-
fully blossom in the pleasure of sense gratifica- dows the man with great sexual prowess, of
tion. There are many lakes and reservoirs with
343
which the women take advantage for enjoy- everyone as the friendly Supersoul, and under
ment. A woman will enchant him with attrac- His direction a living entity enjoys or suffers in
tive glances, intimate words, smiles of love and the material world. Greatly appreciating the
then embraces. In this way she induces him to transcendental qualities of the Lord, Bali
enjoy sex with her to her full satisfaction. Be- Mahārāja offered everything at His lotus feet.
cause of his increased sexual power, the man His purpose, however, was not to gain anything
thinks himself stronger than ten thousand ele- material, but to become a pure devotee. For a
phants and considers himself most perfect. In- pure devotee, the door of liberation is automat-
deed, illusioned and intoxicated by false pride, ically opened. One should not think that Bali
he thinks himself God, ignoring impending Mahārāja was given so much material opulence
death.(16) merely because of his charity. When one be-
comes a pure devotee in love, he may also be
The next planet below Atala is Vitala,
blessed with a good material position by the
wherein Lord Śiva, who is known as the master
will of the Supreme Lord. However, one should
of gold mines, lives with his personal associ-
not mistakenly think that the material opulence
ates, the ghosts and similar living entities. Lord
of a devotee is the result of his devotional ser-
Śiva, as the progenitor, engages in sex with
vice. The real result of devotional service is the
Bhavānī, the progenitress, to produce living en-
awakening of pure love for the Supreme Per-
tities, and from the mixture of their vital fluid
sonality of Godhead, which continues under all
the river named Hāṭakī is generated. When fire,
circumstances.(19) If one who is embarrassed
being made to blaze by the wind, drinks of this
by hunger or who falls down or stumbles chants
river and then sizzles and spits it out, it pro-
the holy name of the Lord even once, willingly
duces gold called Hāṭaka. The demons who live
or unwillingly, he is immediately freed from
on that planet with their wives decorate them-
the reactions of his past deeds. Karmīs entan-
selves with various ornaments made from that
gled in material activities face many difficulties
gold, and thus they live there very happily.(17)
in the practice of mystic yoga and other endeav-
Below the planet Vitala is another planet, ors to achieve that same freedom.(20) The Su-
known as Sutala, where the great son of preme Personality of Godhead, who is situated
Mahārāja Virocana, Bali Mahārāja, who is cel- in everyone’s heart as the Supersoul, sells Him-
ebrated as the most pious king, resides even self to His devotees such as Nārada Muni. In
now. For the welfare of Indra, the King of other words, the Lord gives pure love to such
heaven, Lord Viṣṇu appeared in the form of a devotees and gives Himself to those who love
dwarf brahmacārī as the son of Aditi and Him purely. Great, self-realized mystic yogīs
tricked Bali Mahārāja by begging for only three such as the four Kumāras also derive great tran-
paces of land but taking all the three worlds. scendental bliss from realizing the Supersoul
Being very pleased with Bali Mahārāja for giv- within themselves.(21) The Supreme Personal-
ing all his possessions, the Lord returned his ity of Godhead did not award His mercy to Bali
kingdom and made him richer than the opulent Mahārāja by giving him material happiness and
King Indra. Even now, Bali Mahārāja engages opulence, for these make one forget loving ser-
in devotional service by worshiping the Su- vice to the Lord. The result of material opu-
preme Personality of Godhead in the planet of lence is that one can no longer absorb his mind
Sutala.(18) My dear King, Bali Mahārāja do- in the Supreme Personality of Godhead.(22)
nated all his possessions to the Supreme Per- When the Supreme Personality of Godhead
sonality of Godhead, Vāmanadeva, but one could see no other means of taking everything
should certainly not conclude that he achieved away from Bali Mahārāja, He adopted the trick
his great worldly opulence in bila-svarga as a of begging from him and took away all the
result of his charitable disposition. The Su- three worlds. Thus only his body was left, but
preme Personality of Godhead, who is the the Lord was still not satisfied. He arrested Bali
source of life for all living entities, lives within Mahārāja, bound him with the ropes of Varuṇa
344
and threw him in a cave in a mountain. Never- to gain victory over Bali Mahārāja, Vāmana-
theless, although all his property was taken and deva kicked him a distance of eighty thousand
he was thrown into a cave, Bali Mahārāja was miles with His big toe. I shall explain the char-
such a great devotee that he spoke as fol- acter and activities of Bali Mahārāja later [in
lows.(23) Alas, how pitiable it is for Indra, the the Eighth Canto of Śrīmad-Bhāgavatam].(27)
King of heaven, that although he is very learned Beneath the planet known as Sutala is another
and powerful and although he chose Bṛhaspati planet, called Talātala, which is ruled by the
as his prime minister to instruct him, he is com- Dānava demon named Maya. Maya is known
pletely ignorant concerning spiritual advance- as the ācārya [master] of all the māyāvīs, who
ment. Bṛhaspati is also unintelligent because he can invoke the powers of sorcery. For the ben-
did not properly instruct his disciple Indra. efit of the three worlds, Lord Śiva, who is
Lord Vāmanadeva was standing at Indra’s known as Tripurāri, once set fire to the three
door, but King Indra, instead of begging Him kingdoms of Maya, but later, being pleased
for an opportunity to render transcendental lov- with him, he returned his kingdom. Since that
ing service, engaged Him in asking me for alms time, Maya Dānava has been protected by Lord
to gain the three worlds for his sense gratifica- Śiva, and therefore he falsely thinks that he
tion. Sovereignty over the three worlds is very need not fear the Sudarśana cakra of the Su-
insignificant because whatever material opu- preme Personality of Godhead.(28) The plane-
lence one may possess lasts only for an age of tary system below Talātala is known as
Manu, which is but a tiny fraction of endless Mahātala. It is the abode of many-hooded
time.(24) Bali Mahārāja said: My grandfather snakes, descendants of Kadrū, who are always
Prahlāda Mahārāja is the only person who un- very angry. The great snakes who are promi-
derstood his own self-interest. Upon the death nent are Kuhaka, Takṣaka, Kāliya and Suṣeṇa.
of Prahlāda’s father, Hiraṇyakaśipu, Lord The snakes in Mahātala are always disturbed by
Nṛsiṁhadeva wanted to offer Prahlāda his fa- fear of Garuḍa, the carrier of Lord Viṣṇu, but
ther’s kingdom and even wanted to grant him although they are full of anxiety, some of them
liberation from material bondage, but Prahlāda nevertheless sport with their wives, children,
accepted neither. Liberation and material opu- friends and relatives.(29) Beneath Mahātala is
lence, he thought, are obstacles to devotional the planetary system known as Rasātala, which
service, and therefore such gifts from the Su- is the abode of the demoniac sons of Diti and
preme Personality of Godhead are not His ac- Danu. They are called Paṇis, Nivāta-kavacas,
tual mercy. Consequently, instead of accepting Kāleyas and Hiraṇya-puravāsīs [those living in
the results of karma and Jnana, Prahlāda Hiraṇya-pura]. They are all enemies of the
Mahārāja simply begged the Lord for engage- demigods, and they reside in holes like snakes.
ment in the service of His servant.(25) Bali From birth they are extremely powerful and
Mahārāja said: Persons like us, who are still at- cruel, and although they are proud of their
tached to material enjoyment, who are contam- strength, they are always defeated by the Su-
inated by the modes of material nature and who darśana cakra of the Supreme Personality of
lack the mercy of the Supreme Personality of Godhead, who rules all the planetary systems.
Godhead, cannot follow the supreme path of When a female messenger from Indra named
Prahlāda Mahārāja, the exalted devotee of the Saramā chants a particular curse, the serpentine
Lord.(26) Śukadeva Gosvāmī continued: My demons of Mahātala become very afraid of In-
dear King, how shall I glorify the character of dra.(30) Beneath Rasātala is another planetary
Bali Mahārāja? The Supreme Personality of system, known as Pātāla or Nāgaloka, where
Godhead, the master of the three worlds, who there are many demoniac serpents, the masters
is most compassionate to His own devotee, of Nāgaloka, such as Śaṅkha, Kulika,
stands with club in hand at Bali Mahārāja’s Mahāśaṅkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra,
door. When Rāvaṇa, the powerful demon, came Śaṅkhacūḍa, Kambala, Aśvatara and
Devadatta. The chief among them is Vāsuki.
345
They are all extremely angry, and they have long, beautifully decorated with bangles and
many, many hoodssome snakes five hoods, completely spiritual. They are white, and so
some seven, some ten, others a hundred and they appear like silver columns. When the
others a thousand. These hoods are bedecked beautiful princesses of the serpent kings, hop-
with valuable gems, and the light emanating ing for the Lord’s auspicious blessing, smear
from the gems illuminates the entire planetary His arms with aguru pulp, sandalwood pulp and
system of bila-svarga.(31) kuṅkuma, the touch of His limbs awakens lusty
desires within them. Understanding their
SB 5.25: The Glories of Lord Ananta
minds, the Lord looks at the princesses with a
ŚrīŚukadeva Gosvāmī said to Mahārāja merciful smile, and they become bashful, real-
Parīkṣit: My dear King, approximately izing that He knows their desires. Then they
240,000 miles beneath the planet Pātāla lives smile beautifully and look upon the Lord’s lo-
another incarnation of the Supreme Personality tus face, which is beautified by reddish eyes
of Godhead. He is the expansion of Lord Viṣṇu rolling slightly from intoxication and delighted
known as Lord Ananta or Lord Saṅkarṣaṇa. He by love for His devotees.(5) Lord Saṅkarṣaṇa is
is always in the transcendental position, but be- the ocean of unlimited spiritual qualities, and
cause He is worshiped by Lord Śiva, the deity thus He is known as Anantadeva. He is nondif-
of tamo-guṇa or darkness, He is sometimes ferent from the Supreme Personality of God-
called tāmasī. Lord Ananta is the predominat- head. For the welfare of all living entities
ing Deity of the material mode of ignorance as within this material world, He resides in His
well as the false ego of all conditioned souls. abode, restraining His anger and intolerance.(6)
When a conditioned living being thinks, “I am
Śukadeva Gosvāmī continued: The demi-
the enjoyer, and this world is meant to be en-
gods, the demons, the Uragas [serpentine dem-
joyed by me,” this conception of life is dictated
igods], the Siddhas, the Gandharvas, the
to him by Saṅkarṣaṇa. Thus the mundane con-
Vidyādharas and many highly elevated sages
ditioned soul thinks himself the Supreme
constantly offer prayers to the Lord. Because
Lord.(1) Śukadeva Gosvāmī continued: This
He is intoxicated, the Lord looks bewildered,
great universe, situated on one of Lord Anan-
and His eyes, appearing like flowers in full
tadeva’s thousands of hoods, appears just like a
bloom, move to and fro. He pleases His per-
white mustard seed. It is infinitesimal com-
sonal associates, the heads of the demigods, by
pared to the hood of Lord Ananta.(2) At the
the sweet vibrations emanating from His
time of devastation, when Lord Anantadeva de-
mouth. Dressed in bluish garments and wearing
sires to destroy the entire creation, He becomes
a single earring, He holds a plow on His back
slightly angry. Then from between His two eye-
with His two beautiful and well-constructed
brows appears three-eyed Rudra, carrying a tri-
hands. Appearing as white as the heavenly
dent. This Rudra, who is known as Sāṅkarṣaṇa,
King Indra, He wears a golden belt around His
is the embodiment of the eleven Rudras, or in-
waist and a vaijayantī garland of ever-fresh tu-
carnations of Lord Śiva. He appears in order to
lasī blossoms around His neck. Bees intoxi-
devastate the entire creation.(3) The pink,
cated by the honeylike fragrance of the tulasī
transparent toenails on the Lord’s lotus feet are
flowers hum very sweetly around the garland,
exactly like valuable gems polished to a mirror
which thus becomes more and more beautiful.
finish. When the unalloyed devotees and the
In this way, the Lord enjoys His very magnan-
leaders of the snakes offer their obeisances to
imous pastimes.(7)
Lord Saṅkarṣaṇa with great devotion, they be-
come very joyful upon seeing their own beauti- If persons who are very serious about being
ful faces reflected in His toenails. Their cheeks liberated from material life hear the glories of
are decorated with glittering earrings, and the Anantadeva from the mouth of a spiritual mas-
beauty of their faces is extremely pleasing to ter in the chain of disciplic succession, and if
see.(4) Lord Ananta’s arms are attractively they always meditate upon Saṅkarṣaṇa, the
346
Lord enters the cores of their hearts, vanquishes Though self-sufficient, He Himself is the sup-
all the dirty contamination of the material port of everything. He resides beneath the
modes of nature, and cuts to pieces the hard lower planetary systems and easily sustains the
knot within the heart, which has been tied entire universe.(13)
tightly since time immemorial by the desire to
My dear King, as I heard of it from my spir-
dominate material nature through fruitive activ-
itual master, I have fully described to you the
ities. Nārada Muni, the son of Lord Brahmā, al-
creation of this material world according to the
ways glorifies Anantadeva in his father’s as-
fruitive activities and desires of the conditioned
sembly. There he sings blissful verses of his
souls. Those conditioned souls, who are full of
own composition, accompanied by his stringed
material desires, achieve various situations in
instrument [or a celestial singer] known as
different planetary systems, and in this way
Tumburu.(8)
they live within this material creation.(14) My
By His glance, the Supreme Personality of dear King, I have thus described how people
Godhead enables the modes of material nature generally act according to their different desires
to act as the causes of universal creation, and, as a result, get different types of bodies in
maintenance and destruction. The Supreme higher or lower planets. You inquired of these
Soul is unlimited and beginningless, and alt- things from me, and I have explained to you
hough He is one, He has manifested Himself in whatever I have heard from authorities. What
many forms. How can human society under- shall I speak of now?(15)
stand the ways of the Supreme?(9) This mani-
SB 5.26: A Description of the Hellish
festation of subtle and gross matter exists
Planets
within the Supreme Personality of Godhead.
Out of causeless mercy toward His devotees, King Parīkṣit inquired from Śukadeva
He exhibits various forms, which are all tran- Gosvāmī: My dear sir, why are the living enti-
scendental. The Supreme Lord is most liberal, ties put into different material situations?
and He possesses all mystic power. To conquer Kindly explain this to me.(1)
the minds of His devotees and give pleasure to
The great sage Śukadeva Gosvāmīsaid:
their hearts, He appears in different incarna-
My dear King, in this material world there are
tions and manifests many pastimes.(10) Even if
three kinds of activitiesthose in the mode of
he be distressed or degraded, any person who
goodness, the mode of passion and the mode of
chants the holy name of the Lord, having heard
ignorance. Because all people are influenced by
it from a bona fide spiritual master, is immedi-
the three modes of material nature, the results
ately purified. Even if he chants the Lord’s
of their activities are also divided into three.
name jokingly or by chance, he and anyone
One who acts in the mode of goodness is reli-
who hears him are freed from all sins. There-
gious and happy, one who acts in passion
fore how can anyone seeking disentanglement
achieves mixed misery and happiness, and one
from the material clutches avoid chanting the
who acts under the influence of ignorance is al-
name of Lord Śeṣa? Of whom else should one
ways unhappy and lives like an animal. Be-
take shelter?(11) Because the Lord is unlim-
cause of the varying degrees to which the living
ited, no one can estimate His power. This entire
entities are influenced by the different modes
universe, filled with its many great mountains,
of nature, their destinations are also of different
rivers, oceans, trees and living entities, is rest-
varieties.(2) Just as by executing various pious
ing just like an atom on one of His many thou-
activities one achieves different positions in
sands of hoods. Is there anyone, even with
heavenly life, by acting impiously one achieves
thousands of tongues, who can describe His
different positions in hellish life. Those who are
glories?(12) There is no end to the great and
activated by the material mode of ignorance en-
glorious qualities of that powerful Lord Anan-
gage in impious activities, and according to the
tadeva. Indeed, His prowess is unlimited.
extent of their ignorance, they are placed in dif-
ferent grades of hellish life. If one acts in the
347
mode of ignorance because of madness, his re- Kṛmibhojana, Sandaṁśa, Taptasūrmi, Va-
sulting misery is the least severe. One who acts jrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda,
impiously but knows the distinction between Prāṇarodha, Viśasana, Lālābhakṣa,
pious and impious activities is placed in a hell Sārameyādana, Avīci, Ayaḥpāna, Kṣārakar-
of intermediate severity. And for one who acts dama, Rakṣogaṇa-bhojana, Śūlaprota, Dan-
impiously and ignorantly because of atheism, daśūka, Avaṭa-nirodhana, Paryāvartana and
the resultant hellish life is the worst. Because Sūcīmukha. All these planets are meant for
of ignorance, every living entity has been car- punishing the living entities.(7)
ried by various desires into thousands of differ-
My dear King, a person who appropriates
ent hellish planets since time immemorial. I
another’s legitimate wife, children or money is
shall try to describe them as far as possible.(3)
arrested at the time of death by the fierce
King Parīkṣit inquired from Śukadeva Yamadūtas, who bind him with the rope of time
Gosvāmī: My dear lord, are the hellish regions and forcibly throw him into the hellish planet
outside the universe, within the covering of the known as Tāmisra. On this very dark planet, the
universe, or in different places on this sinful man is chastised by the Yamadūtas, who
planet?(4) beat and rebuke him. He is starved, and he is
given no water to drink. Thus the wrathful as-
The great sage Śukadeva Gosvāmī an-
sistants of Yamarāja cause him severe suffer-
swered: All the hellish planets are situated in
ing, and sometimes he faints from their chas-
the intermediate space between the three
tisement.(8) The destination of a person who
worlds and the Garbhodaka Ocean. They lie on
slyly cheats another man and enjoys his wife
the southern side of the universe, beneath Bhū-
and children is the hell known as
maṇḍala, and slightly above the water of the
Andhatāmisra. There his condition is exactly
Garbhodaka Ocean. Pitṛloka is also located in
like that of a tree being chopped at its roots.
this region between the Garbhodaka Ocean and
Even before reaching Andhatāmisra, the sinful
the lower planetary systems. All the residents
living being is subjected to various extreme
of Pitṛloka, headed by Agniṣvāttā, meditate in
miseries. These afflictions are so severe that he
great samādhi on the Supreme Personality of
loses his intelligence and sight. It is for this rea-
Godhead and always wish their families
son that learned sages call this hell
well.(5) The King of the pitās is Yamarāja, the
Andhatāmisra.(9)
very powerful son of the sun-god. He resides in
Pitṛloka with his personal assistants and, while A person who accepts his body as his self
abiding by the rules and regulations set down works very hard day and night for money to
by the Supreme Lord, has his agents, the Yama- maintain his own body and the bodies of his
dūtas, bring all the sinful men to him immedi- wife and children. While working to maintain
ately upon their death. After bringing them himself and his family, he may commit vio-
within his jurisdiction, he properly judges them lence against other living entities. Such a per-
according to their specific sinful activities and son is forced to give up his body and his family
sends them to one of the many hellish planets at the time of death, when he suffers the reac-
for suitable punishments.(6) tion for his envy of other creatures by being
thrown into the hell called Raurava.(10) In this
Some authorities say that there is a total of
life, an envious person commits violent acts
twenty-one hellish planets, and some say
against many living entities. Therefore after his
twenty-eight. My dear King, I shall outline all
death, when he is taken to hell by Yamarāja,
of them according to their names, forms and
those living entities who were hurt by him ap-
symptoms. The names of the different hells are
pear as animals called rurus to inflict very se-
as follows: Tāmisra, Andhatāmisra, Raurava,
vere pain upon him. Learned scholars call this
Mahāraurava, Kumbhīpāka, Kālasūtra,
hell Raurava. Not generally seen in this world,
Asipatravana, Sūkaramukha, Andhakūpa,
348
the ruru is more envious than a snake.(11) Pun- the juice. The sinful living entity cries very pit-
ishment in the hell called Mahāraurava is com- iably and faints, just like an innocent man un-
pulsory for a person who maintains his own dergoing punishments. This is the result of pun-
body by hurting others. In this hell, ruru ani- ishing a faultless person.(16)
mals known as kravyāda torment him and eat
By the arrangement of the Supreme Lord,
his flesh.(12)
low-grade living beings like bugs and mosqui-
For the maintenance of their bodies and the toes suck the blood of human beings and other
satisfaction of their tongues, cruel persons cook animals. Such insignificant creatures are una-
poor animals and birds alive. Such persons are ware that their bites are painful to the human
condemned even by man-eaters. In their next being. However, first-class human beings-
lives they are carried by the Yamadūtas to the brāhmaṇas, kṣatriyas and vaiśyasare developed
hell known as Kumbhīpāka, where they are in consciousness, and therefore they know how
cooked in boiling oil.(13) The killer of a painful it is to be killed. A human being en-
brāhmaṇa is put into the hell known as dowed with knowledge certainly commits sin if
Kālasūtra, which has a circumference of eighty he kills or torments insignificant creatures, who
thousand miles and which is made entirely of have no discrimination. The Supreme Lord
copper. Heated from below by fire and from punishes such a man by putting him into the
above by the scorching sun, the copper surface hell known as Andhakūpa, where he is attacked
of this planet is extremely hot. Thus the mur- by all the birds and beasts, reptiles, mosquitoes,
derer of a brāhmaṇa suffers from being burned lice, worms, flies, and any other creatures he
both internally and externally. Internally he is tormented during his life. They attack him from
burning with hunger and thirst, and externally all sides, robbing him of the pleasure of sleep.
he is burning from the scorching heat of the sun Unable to rest, he constantly wanders about in
and the fire beneath the copper surface. There- the darkness. Thus in Andhakūpa his suffering
fore he sometimes lies down, sometimes sits, is just like that of a creature in the lower spe-
sometimes stands up and sometimes runs here cies.(17)
and there. He must suffer in this way for as
A person is considered no better than a crow
many thousands of years as there are hairs on
if after receiving some food, he does not divide
the body of an animal.(14)
it among guests, old men and children, but
If a person deviates from the path of the Ve- simply eats it himself, or if he eats it without
das in the absence of an emergency, the serv- performing the five kinds of sacrifice. After
ants of Yamarāja put him into the hell called death he is put into the most abominable hell,
Asi-patravana, where they beat him with known as Kṛmibhojana. In that hell is a lake
whips. When he runs hither and thither, fleeing 100,000 yojanas [800,000 miles] wide and
from the extreme pain, on all sides he runs into filled with worms. He becomes a worm in that
palm trees with leaves like sharpened swords. lake and feeds on the other worms there, who
Thus injured all over his body and fainting at also feed on him. Unless he atones for his ac-
every step, he cries out, “Oh, what shall I do tions before his death, such a sinful man re-
now! How shall I be saved!” This is how one mains in the hellish lake of Kṛmibhojana for as
suffers who deviates from the accepted reli- many years as there are yojanas in the width of
gious principles.(15) the lake.(18) My dear King, a person who in the
absence of an emergency robs a brāhmaṇaor,
In his next life, a sinful king or governmen-
indeed, anyone elseof his gems and gold is put
tal representative who punishes an innocent
into a hell known as Sandaṁśa. There his skin
person, or who inflicts corporal punishment
is torn and separated by red-hot iron balls and
upon a brāhmaṇa, is taken by the Yamadūtas to
tongs. In this way, his entire body is cut to
the hell named Sūkaramukha, where the most
pieces.(19) A man or woman who indulges in
powerful assistants of Yamarāja crush him ex-
sexual intercourse with an unworthy member
actly as one crushes sugarcane to squeeze out
349
of the opposite sex is punished after death by the hell called Viśasana after death. There the
the assistants of Yamarāja in the hell known as assistants of Yamarāja kill him after giving him
Taptasūrmi. There such men and women are unlimited pain.(25) If a foolish member of the
beaten with whips. The man is forced to em- twice-born classes [brāhmaṇa, kṣatriya and
brace a red-hot iron form of a woman, and the vaiśya] forces his wife to drink his semen out
woman is forced to embrace a similar form of a of a lusty desire to keep her under control, he is
man. Such is the punishment for illicit sex.(20) put after death into the hell known as
A person who indulges in sex indiscriminate- Lālābhakṣa. There he is thrown into a flowing
lyeven with animalsis taken after death to the river of semen, which he is forced to drink.(26)
hell known as Vajrakaṇṭaka-śālmalī. In this hell In this world, some persons are professional
there is a silk-cotton tree full of thorns as strong plunderers who set fire to others’ houses or ad-
as thunderbolts. The agents of Yamarāja hang minister poison to them. Also, members of the
the sinful man on that tree and pull him down royalty or government officials sometimes
forcibly so that the thorns very severely tear his plunder mercantile men by forcing them to pay
body.(21) A person who is born into a respon- income tax and by other methods. After death
sible familysuch as a kṣatriya, a member of roy- such demons are put into the hell known as
alty or a government servantbut who neglects Sārameyādana. On that planet there are 720
to execute his prescribed duties according to re- dogs with teeth as strong as thunderbolts. Un-
ligious principles, and who thus becomes de- der the orders of the agents of Yamarāja, these
graded, falls down at the time of death into the dogs voraciously devour such sinful peo-
river of hell known as Vaitaraṇī. This river, ple.(27) A person who in this life bears false
which is a moat surrounding hell, is full of fe- witness or lies while transacting business or
rocious aquatic animals. When a sinful man is giving charity is severely punished after death
thrown into the river Vaitaraṇī, the aquatic an- by the agents of Yamarāja. Such a sinful man is
imals there immediately begin to eat him, but taken to the top of a mountain eight hundred
because of his extremely sinful life, he does not miles high and thrown headfirst into the hell
leave his body. He constantly remembers his known as Avīcimat. This hell has no shelter and
sinful activities and suffers terribly in that river, is made of strong stone resembling the waves
which is full of stool, urine, pus, blood, hair, of water. There is no water there, however, and
nails, bones, marrow, flesh and fat.(22) The thus it is called Avīcimat [waterless]. Although
shameless husbands of lowborn śūdra women the sinful man is repeatedly thrown from the
live exactly like animals, and therefore they mountain and his body broken to tiny pieces, he
have no good behavior, cleanliness or regulated still does not die but continuously suffers chas-
life. After death, such persons are thrown into tisement.(28)
the hell called Pūyoda, where they are put into
Any brāhmaṇa or brāhmaṇa’s wife who
an ocean filled with pus, stool, urine, mucus,
drinks liquor is taken by the agents of Yamarāja
saliva and similar things. Śūdras who could not
to the hell known as Ayaḥpāna. This hell also
improve themselves fall into that ocean and are
awaits any kṣatriya, vaiśya, or person under a
forced to eat those disgusting things.(23) If in
vow who in illusion drinks soma-rasa. In
this life a man of the higher classes [brāhmaṇa,
Ayaḥpāna the agents of Yamarāja stand on
kṣatriya and vaiśya] is very fond of taking his
their chests and pour hot melted iron into their
pet dogs, mules or asses into the forest to hunt
mouths.(29) A lowborn and abominable person
and kill animals unnecessarily, he is placed af-
who in this life becomes falsely proud, thinking
ter death into the hell known as Prāṇarodha.
“I am great,” and who thus fails to show proper
There the assistants of Yamarāja make him
respect to one more elevated than he by birth,
their targets and pierce him with arrows.(24)
austerity, education, behavior, caste or spiritual
A person who in this life is proud of his em- order, is like a dead man even in this lifetime,
inent position, and who heedlessly sacrifices and after death he is thrown headfirst into the
animals simply for material prestige, is put into hell known as Kṣārakardama. There he must
350
suffer great tribulation at the hands of the proud of his wealth always thinks, “I am so
agents of Yamarāja.(30) rich. Who can equal me?” His vision is twisted,
and he is always afraid that someone will take
There are men and women in this world who
his wealth. Indeed, he even suspects his superi-
sacrifice human beings to Bhairava or Bhadra
ors. His face and heart dry up at the thought of
Kālī and then eat their victims’ flesh. Those
losing his wealth, and therefore he always looks
who perform such sacrifices are taken after
like a wretched fiend. He is not in any way able
death to the abode of Yamarāja, where their
to obtain actual happiness, and he does not
victims, having taken the form of Rākṣasas, cut
know what it is to be free from anxiety. Be-
them to pieces with sharpened swords. Just as
cause of the sinful things he does to earn
in this world the man-eaters drank their vic-
money, augment his wealth and protect it, he is
tims’ blood, dancing and singing in jubilation,
put into the hell called Sūcīmukha, where the
their victims now enjoy drinking the blood of
officials of Yamarāja punish him by stitching
the sacrificers and celebrating in the same
thread through his entire body like weavers
way.(31) In this life some people give shelter to
manufacturing cloth.(36)
animals and birds that come to them for protec-
tion in the village or forest, and after making My dear King Parīkṣit, in the province of
them believe that they will be protected, such Yamarāja there are hundreds and thousands of
people pierce them with lances or threads and hellish planets. The impious people I have men-
play with them like toys, giving them great tionedand also those I have not mentionedmust
pain. After death such people are brought by all enter these various planets according to the
the assistants of Yamarāja to the hell known as degree of their impiety. Those who are pious,
Śūlaprota, where their bodies are pierced with however, enter other planetary systems, namely
sharp, needlelike lances. They suffer from hun- the planets of the demigods. Nevertheless, both
ger and thirst, and sharp-beaked birds such as the pious and impious are again brought to
vultures and herons come at them from all sides earth after the results of their pious or impious
to tear at their bodies. Tortured and suffering, acts are exhausted.(37)
they can then remember the sinful activities
In the beginning [the second and third Can-
they committed in the past.(32) Those who in
tos of Śrīmad-Bhāgavatam] I have already de-
this life are like envious serpents, always angry
scribed how one can progress on the path of lib-
and giving pain to other living entities, fall after
eration. In the Purāṇas the vast universal exist-
death into the hell known as Dandaśūka. My
ence, which is like an egg divided into fourteen
dear King, in this hell there are serpents with
parts, is described. This vast form is considered
five or seven hoods. These serpents eat such
the external body of the Lord, created by His
sinful persons just as snakes eat mice.(33)
energy and qualities. It is generally called the
Those who in this life confine other living enti-
virāṭ-rūpa. If one reads the description of this
ties in dark wells, granaries or mountain caves
external form of the Lord with great faith, or if
are put after death into the hell known as Avaṭa-
one hears about it or explains it to others to
nirodhana. There they themselves are pushed
propagate bhāgavata-dharma, or Kṛṣṇa con-
into dark wells, where poisonous fumes and
sciousness, his faith and devotion in spiritual
smoke suffocate them and they suffer very se-
consciousness, Kṛṣṇa consciousness, will grad-
verely.(34) A householder who receives guests
ually increase. Although developing this con-
or visitors with cruel glances, as if to burn them
sciousness is very difficult, by this process one
to ashes, is put into the hell called Paryāvartana,
can purify himself and gradually come to an
where he is gazed at by hard-eyed vultures, her-
awareness of the Supreme Absolute Truth.(38)
ons, crows and similar birds, which suddenly
swoop down and pluck out his eyes with great One who is interested in liberation, who ac-
force.(35) cepts the path of liberation and is not attracted
to the path of conditional life, is called yati, or
One who in this world or this life is very
a devotee. Such a person should first control his
351
mind by thinking of the virāṭ-rūpa, the gigantic King Priyavrata and King Uttānapāda. The Su-
universal form of the Lord, and then gradually preme Personality of Godhead created this ma-
think of the spiritual form of Kṛṣṇa [sac-cid- terial world with various universes, planetary
ānanda-vigraha] after hearing of both forms. systems, planets and stars, with varied lands,
Thus one’s mind is fixed in samādhi. By devo- seas, oceans, mountains, rivers, gardens and
tional service one can then realize the spiritual trees, all with different characteristics. These
form of the Lord, which is the destination of are divided among this planet earth, the lumi-
devotees. Thus his life becomes successful.(39) naries in the sky and the lower planetary sys-
My dear King, I have now described for you tems. You have very clearly described these
this planet earth, other planetary systems, and planets and the living entities who live on
their lands [varṣas], rivers and mountains. I them.(4-5) O greatly fortunate and opulent
have also described the sky, the oceans, the Śukadeva Gosvāmī, now kindly tell me how
lower planetary systems, the directions, the human beings may be saved from having to en-
hellish planetary systems and the stars. These ter hellish conditions in which they suffer terri-
constitute the virāṭ-rūpa, the gigantic material ble pains.(6)
form of the Lord, on which all living entities
Śukadeva Gosvāmī replied: My dear King,
repose. Thus I have explained the wonderful
if before one’s next death whatever impious
expanse of the external body of the Lord.(40)
acts one has performed in this life with his
Canto 6: Prescribed Duties for Mankind mind, words and body are not counteracted
through proper atonement according to the de-
SB 6.1: The History of the Life of
scription of the Manu-saṁhitā and other
Ajāmila
dharma-śāstras, one will certainly enter the
Mahārāja Parīkṣit said: O my lord, O hellish planets after death and undergo terrible
Śukadeva Gosvāmī, you have already de- suffering, as I have previously described to
scribed [in the Second Canto] the path of liber- you.(7) Therefore, before one’s next death
ation [nivṛtti-mārga]. By following that path, comes, as long as one’s body is strong enough,
one is certainly elevated gradually to the high- one should quickly adopt the process of atone-
est planetary system, Brahmaloka, from which ment according to śāstra; otherwise one’s time
one is promoted to the spiritual world along will be lost, and the reactions of his sins will
with Lord Brahmā. Thus one’s repetition of increase. As an expert physician diagnoses and
birth and death in the material world ceases.(1) treats a disease according to its gravity, one
O great sage Śukadeva Gosvāmī, unless the liv- should undergo atonement according to the se-
ing entity is freed from the infection of the ma- verity of one’s sins.(8)
terial modes of nature, he receives different
Mahārāja Parīkṣit said: One may know
types of bodies in which to enjoy or suffer, and
that sinful activity is injurious for him because
according to the body, he is understood to have
he actually sees that a criminal is punished by
various inclinations. By following these incli-
the government and rebuked by people in gen-
nations he traverses the path called pravṛtti-
eral and because he hears from scriptures and
mārga, by which one may be elevated to the
learned scholars that one is thrown into hellish
heavenly planets, as you have already de-
conditions in the next life for committing sinful
scribed [in the Third Canto].(2) You have also
acts. Nevertheless, in spite of such knowledge,
described [at the end of the Fifth Canto] the va-
one is forced to commit sins again and again,
rieties of hellish life that result from impious
even after performing acts of atonement.
activities, and you have described [in the
Therefore, what is the value of such atone-
Fourth Canto] the first manvantara, which was
ment?(9) Sometimes one who is very alert so as
presided over by Svāyambhuva Manu, the son
not to commit sinful acts is victimized by sinful
of Lord Brahmā.(3) My dear lord, you have de-
life again. I therefore consider this process of
scribed the dynasties and characteristics of
repeated sinning and atoning to be useless. It is
352
like the bathing of an elephant, for an elephant the Lord and thus learns how to dedicate his life
cleanses itself by taking a full bath, but then unto the lotus feet of Kṛṣṇa, he can be com-
throws dust over its head and body as soon as it pletely purified. One cannot be purified merely
returns to the land.(10) by undergoing austerity, penance, brahmacarya
and the other methods of atonement I have pre-
Śukadeva Gosvāmī, the son of Veda-
viously described.(16) The path followed by
vyāsa, answered: My dear King, since acts
pure devotees, who are well-behaved and fully
meant to neutralize impious actions are also
endowed with the best qualifications, is cer-
fruitive, they will not release one from the ten-
tainly the most auspicious path in this material
dency to act fruitively. Persons who subject
world. It is free from fear, and it is authorized
themselves to the rules and regulations of
by the śāstras.(17) My dear King, as a pot con-
atonement are not at all intelligent. Indeed, they
taining liquor cannot be purified even if washed
are in the mode of darkness. Unless one is freed
in the waters of many rivers, nondevotees can-
from the mode of ignorance, trying to counter-
not be purified by processes of atonement even
act one action through another is useless be-
if they perform them very well.(18) Although
cause this will not uproot one’s desires. Thus
not having fully realized Kṛṣṇa, persons who
even though one may superficially seem pious,
have even once surrendered completely unto
he will undoubtedly be prone to act impiously.
His lotus feet and who have become attracted
Therefore real atonement is enlightenment in
to His name, form, qualities and pastimes are
perfect knowledge, Vedānta, by which one un-
completely freed of all sinful reactions, for they
derstands the Supreme Absolute Truth.(11) My
have thus accepted the true method of atone-
dear King, if a diseased person eats the pure,
ment. Even in dreams, such surrendered souls
uncontaminated food prescribed by a physi-
do not see Yamarāja or his order carriers, who
cian, he is gradually cured, and the infection of
are equipped with ropes to bind the sinful.(19)
disease can no longer touch him. Similarly, if
one follows the regulative principles of In this regard, learned scholars and saintly
knowledge, he gradually progresses toward lib- persons describe a very old historical incident
eration from material contamination.(12) To involving a discussion between the order carri-
concentrate the mind, one must observe a life ers of Lord Viṣṇu and those of Yamarāja.
of celibacy and not fall down. One must un- Please hear of this from me.(20) In the city
dergo the austerity of voluntarily giving up known as Kānyakubja there was a brāhmaṇa
sense enjoyment. One must then control the named Ajāmila who married a prostitute maid-
mind and senses, give charity, be truthful, clean servant and lost all his brahminical qualities be-
and nonviolent, follow the regulative principles cause of the association of that low-class
and regularly chant the holy name of the Lord. woman.(21) This fallen brāhmaṇa, Ajāmila,
Thus a sober and faithful person who knows the gave trouble to others by arresting them, by
religious principles is temporarily purified of cheating them in gambling or by directly plun-
all sins performed with his body, words and dering them. This was the way he earned his
mind. These sins are like the dried leaves of livelihood and maintained his wife and chil-
creepers beneath a bamboo tree, which may be dren.(22) My dear King, while he thus spent his
burned by fire although their roots remain to time in abominable, sinful activities to maintain
grow again at the first opportunity.(13-14) his family of many sons, eighty-eight years of
Only a rare person who has adopted complete, his life passed by.(23) That old man Ajāmila
unalloyed devotional service to Kṛṣṇa can up- had ten sons, of whom the youngest was a baby
root the weeds of sinful actions with no possi- named Nārāyaṇa. Since Nārāyaṇa was the
bility that they will revive. He can do this youngest of all the sons, he was naturally very
simply by discharging devotional service, just dear to both his father and his mother.(24) Be-
as the sun can immediately dissipate fog by its cause of the child’s broken language and awk-
rays.(15) My dear King, if a sinful person en- ward movements, old Ajāmila was very much
gages in the service of a bona fide devotee of attached to him. He always took care of the
353
child and enjoyed the child’s activities.(25) conchshells, discs and lotus flowers. Your ef-
When Ajāmila chewed food and ate it, he called fulgence has dissipated the darkness of this
the child to chew and eat, and when he drank place with extraordinary illumination. Now,
he called the child to drink also. Always en- sirs, why are you obstructing us?(34-36)
gaged in taking care of the child and calling his
Śukadeva Gosvāmī continued: Being thus
name, Nārāyaṇa, Ajāmila could not understand
addressed by the messengers of Yamarāja, the
that his own time was now exhausted and that
servants of Vāsudeva smiled and spoke the fol-
death was upon him.(26)
lowing words in voices as deep as the sound of
When the time of death arrived for the fool- rumbling clouds.(37)
ish Ajāmila, he began thinking exclusively of
The blessed messengers of Lord Viṣṇu,
his son Nārāyaṇa.(27) Ajāmila then saw three
the Viṣṇudūtas, said: If you are actually serv-
awkward persons with deformed bodily fea-
ants of Yamarāja, you must explain to us the
tures, fierce, twisted faces, and hair standing
meaning of religious principles and the symp-
erect on their bodies. With ropes in their hands,
toms of irreligion.(38) What is the process of
they had come to take him away to the abode of
punishing others? Who are the actual candi-
Yamarāja. When he saw them he was ex-
dates for punishment? Are all karmīs engaged
tremely bewildered, and because of attachment
in fruitive activities punishable, or only some
to his child, who was playing a short distance
of them?(39) The Yamadūtas replied: That
away, Ajāmila began to call him loudly by his
which is prescribed in the Vedas constitutes
name. Thus with tears in his eyes he somehow
dharma, the religious principles, and the oppo-
or other chanted the holy name of
site of that is irreligion. The Vedas are directly
Nārāyaṇa.(28-29) My dear King, the order car-
the Supreme Personality of Godhead,
riers of Viṣṇu, the Viṣṇudūtas, immediately ar-
Nārāyaṇa, and are self-born. This we have
rived when they heard the holy name of their
heard from Yamarāja.(40) The supreme cause
master from the mouth of the dying Ajāmila,
of all causes, Nārāyaṇa, is situated in His own
who had certainly chanted without offense be-
abode in the spiritual world, but nevertheless
cause he had chanted in complete anxiety.(30)
He controls the entire cosmic manifestation ac-
The order carriers of Yamarāja were snatching
cording to the three modes of material nature-
the soul from the core of the heart of Ajāmila,
sattva-guṇa, rajo-guṇa and tamo-guṇa. In this
the husband of the prostitute, but with resound-
way all living entities are awarded different
ing voices the messengers of Lord Viṣṇu, the
qualities, different names [such as brāhmaṇa,
Viṣṇudūtas, forbade them to do so.(31) When
kṣatriya and vaiśya], different duties according
the order carriers of Yamarāja, the son of the
to the varṇāśrama institution, and different
sun-god, were thus forbidden, they replied:
forms. Thus Nārāyaṇa is the cause of the entire
Who are you, sirs, that have the audacity to
cosmic manifestation.(41) The sun, fire, sky,
challenge the jurisdiction of Yamarāja?(32)
air, demigods, moon, evening, day, night, di-
Dear sirs, whose servants are you, where have
rections, water, land and Supersoul Himself all
you come from, and why are you forbidding us
witness the activities of the living entity.(42)
to touch the body of Ajāmila? Are you demi-
gods from the heavenly planets, are you sub- 43The candidates for punishment are those
demigods, or are you the best of devotees?(33) who are confirmed by these many witnesses to
The order carriers of Yamarāja said: Your eyes have deviated from their prescribed regulative
are just like the petals of lotus flowers. Dressed duties. Everyone engaged in fruitive activities
in yellow silken garments, decorated with gar- is suitable to be subjected to punishment ac-
lands of lotuses, and wearing very attractive cording to his sinful acts.(43) O inhabitants of
helmets on your heads and earrings on your Vaikuṇṭha, you are sinless, but those within this
ears, you all appear fresh and youthful. Your material world are all karmīs, whether acting
four long arms are decorated with bows and piously or impiously. Both kinds of action are
quivers of arrows and with swords, clubs,
354
possible for them because they are contami- is composed of insurmountably strong desires,
nated by the three modes of nature and must act and therefore it causes the living entity to trans-
accordingly. One who has accepted a material migrate from one body to another in human
body cannot be inactive, and sinful action is in- life, animal life and life as a demigod. When the
evitable for one acting under the modes of ma- living entity gets the body of a demigod, he is
terial nature. Therefore all the living entities certainly very jubilant, when he gets a human
within this material world are punishable.(44) body he is always in lamentation, and when he
In proportion to the extent of one’s religious or gets the body of an animal, he is always afraid.
irreligious actions in this life, one must enjoy In all conditions, however, he is actually miser-
or suffer the corresponding reactions of his able. His miserable condition is called saṁsṛti,
karma in the next.(45) O best of the demigods, or transmigration in material life.(51) The fool-
we can see three different varieties of life, ish embodied living entity, inept at controlling
which are due to the contamination of the three his senses and mind, is forced to act according
modes of nature. The living entities are thus to the influence of the modes of material nature,
known as peaceful, restless and foolish; as against his desires. He is like a silkworm that
happy, unhappy or in-between; or as religious, uses its own saliva to create a cocoon and then
irreligious and semireligious. We can deduce becomes trapped in it, with no possibility of
that in the next life these three kinds of material getting out. The living entity traps himself in a
nature will similarly act.(46) Just as springtime network of his own fruitive activities and then
in the present indicates the nature of spring- can find no way to release himself. Thus he is
times in the past and future, so this life of hap- always bewildered, and repeatedly he dies.(52)
piness, distress or a mixture of both gives evi- Not a single living entity can remain unengaged
dence concerning the religious and irreligious even for a moment. One must act by his natural
activities of one’s past and future lives.(47) The tendency according to the three modes of mate-
omnipotent Yamarāja is as good as Lord rial nature because this natural tendency forci-
Brahmā, for while situated in his own abode or bly makes him work in a particular way.53)
in everyone’s heart like the Paramātmā, he The fruitive activities a living being performs,
mentally observes the past activities of a living whether pious or impious, are the unseen cause
entity and thus understands how the living en- for the fulfillment of his desires. This unseen
tity will act in future lives.(48) As a sleeping cause is the root for the living entity’s different
person acts according to the body manifested in bodies. Because of his intense desire, the living
his dreams and accepts it to be himself, so one entity takes birth in a particular family and re-
identifies with his present body, which he ac- ceives a body which is either like that of his
quired because of his past religious or irreli- mother or like that of his father. The gross and
gious actions, and is unable to know his past or subtle bodies are created according to his de-
future lives.(49) Above the five senses of per- sire.(54) Since the living entity is associated
ception, the five working senses and the five with material nature, he is in an awkward posi-
objects of the senses is the mind, which is the tion, but if in the human form of life he is taught
sixteenth element. Above the mind is the sev- how to associate with the Supreme Personality
enteenth element, the soul, the living being of Godhead or His devotee, this position can be
himself, who, in cooperation with the other six- overcome.(55)
teen, enjoys the material world alone. The liv-
In the beginning this brāhmaṇa named
ing being enjoys three kinds of situations,
Ajāmila studied all the Vedic literatures. He
namely happy, distressful and mixed.(50) The
was a reservoir of good character, good conduct
subtle body is endowed with sixteen partsthe
and good qualities. Firmly established in exe-
five knowledge-acquiring senses, the five
cuting all the Vedic injunctions, he was very
working senses, the five objects of sense grati-
mild and gentle, and he kept his mind and
fication, and the mind. This subtle body is an
senses under control. Furthermore, he was al-
effect of the three modes of material nature. It
ways truthful, he knew how to chant the Vedic
355
mantras, and he was also very pure. Ajāmila prostitute’s association, earned money some-
was very respectful to his spiritual master, the how or other, regardless of whether properly or
fire-god, guests, and the elderly members of his improperly, and used it to maintain the prosti-
household. Indeed, he was free from false pres- tute’s sons and daughters.(66) This brāhmaṇa
tige. He was upright, benevolent to all living irresponsibly spent his long lifetime transgress-
entities, and well-behaved. He would never ing all the rules and regulations of the holy
speak nonsense or envy anyone.(56-57) Once scripture, living extravagantly and eating food
this brāhmaṇa Ajāmila, following the order of prepared by a prostitute. Therefore he is full of
his father, went to the forest to collect fruit, sins. He is unclean and is addicted to forbidden
flowers and two kinds of grass, called samit and activities.(67) This man Ajāmila did not un-
kuśa. On the way home, he came upon a śūdra, dergo atonement. Therefore because of his sin-
a very lusty, fourth-class man, who was shame- ful life, we must take him into the presence of
lessly embracing and kissing a prostitute. The Yamarāja for punishment. There, according to
śūdra was smiling, singing and enjoying as if the extent of his sinful acts, he will be punished
this were proper behavior. Both the śūdra and and thus purified.(68)
the prostitute were drunk. The prostitute’s eyes
SB 6.2: Ajāmila Delivered by the
were rolling in intoxication, and her dress had
Viṣṇudūtas
become loose. Such was the condition in which
Ajāmila saw them.(58-60) The śūdra, his arm Śukadeva Gosvāmī said: My dear King,
decorated with turmeric powder, was embrac- the servants of Lord Viṣṇu are always very ex-
ing the prostitute. When Ajāmila saw her, the pert in logic and arguments. After hearing the
dormant lusty desires in his heart awakened, statements of the Yamadūtas, they replied as
and in illusion he fell under their control.(61) follows.(1)
As far as possible he patiently tried to remem-
The Viṣṇudūtas said: Alas, how painful it is
ber the instructions of the śāstras not even to
that irreligion is being introduced into an as-
see a woman. With the help of this knowledge
sembly where religion should be maintained.
and his intellect, he tried to control his lusty de-
Indeed, those in charge of maintaining the reli-
sires, but because of the force of Cupid within
gious principles are needlessly punishing a sin-
his heart, he failed to control his mind.(62) In
less, unpunishable person.(2) A king or govern-
the same way that the sun and moon are
mental official should be so well qualified that
eclipsed by a low planet, the brāhmaṇa lost all
he acts as a father, maintainer and protector of
his good sense. Taking advantage of this situa-
the citizens because of affection and love. He
tion, he always thought of the prostitute, and
should give the citizens good advice and in-
within a short time he took her as a servant in
structions according to the standard scriptures
his house and abandoned all the regulative prin-
and should be equal to everyone. Yamarāja
ciples of a brāhmaṇa.(63) Thus Ajāmila began
does this, for he is the supreme master of jus-
spending whatever money he had inherited
tice, and so do those who follow in his foot-
from his father to satisfy the prostitute with var-
steps. However, if such persons become pol-
ious material presentations so that she would
luted and exhibit partiality by punishing an in-
remain pleased with him. He gave up all his
nocent, blameless person, where will the citi-
brahminical activities to satisfy the prosti-
zens go to take shelter for their maintenance
tute.(64) Because his intelligence was pierced
and security?(3) The mass of people follow the
by the lustful glance of the prostitute, the vic-
example of a leader in society and imitate his
timized brāhmaṇa Ajāmila engaged in sinful
behavior. They accept as evidence whatever the
acts in her association. He even gave up the
leader accepts.(4) People in general are not
company of his very beautiful young wife, who
very advanced in knowledge by which to dis-
came from a very respectable brāhmaṇa fam-
criminate between religion and irreligion. The
ily.(65) Although born of a brāhmaṇa family,
innocent, unenlightened citizen is like an igno-
this rascal, bereft of intelligence because of the
rant animal sleeping in peace with its head on
356
the lap of its master, faithfully believing in the material activities. Consequently, for one who
master’s protection. If a leader is actually wants liberation from the fruitive reactions of
kindhearted and deserves to be the object of a material activities, the chanting of the Hare
living entity’s faith, how can he punish or kill a Kṛṣṇa mantra, or glorification of the name,
foolish person who has fully surrendered in fame and pastimes of the Lord, is recom-
good faith and friendship?(5-6) mended as the most perfect process of atone-
ment because such chanting eradicates the dirt
Ajāmila has already atoned for all his sinful
from one’s heart completely.(12)
actions. Indeed, he has atoned not only for sins
performed in one life but for those performed At the time of death, this Ajāmila helplessly
in millions of lives, for in a helpless condition and very loudly chanted the holy name of the
he chanted the holy name of Nārāyaṇa. Even Lord, Nārāyaṇa. That chanting alone has al-
though he did not chant purely, he chanted ready freed him from the reactions of all sinful
without offense, and therefore he is now pure life. Therefore, O servants of Yamarāja, do not
and eligible for liberation.(7) The Viṣṇudūtas try to take him to your master for punishment
continued: Even previously, while eating and at in hellish conditions.(13)
other times, this Ajāmila would call his son,
One who chants the holy name of the Lord
saying, “My dear Nārāyaṇa, please come here.”
is immediately freed from the reactions of un-
Although calling the name of his son, he never-
limited sins, even if he chants indirectly [to in-
theless uttered the four syllables nā-rā-ya-ṇa.
dicate something else], jokingly, for musical
Simply by chanting the name of Nārāyaṇa in
entertainment, or even neglectfully. This is ac-
this way, he sufficiently atoned for the sinful
cepted by all the learned scholars of the scrip-
reactions of millions of lives.(8) The chanting
tures.(14) If one chants the holy name of Hari
of the holy name of Lord Viṣṇu is the best pro-
and then dies because of an accidental misfor-
cess of atonement for a thief of gold or other
tune, such as falling from the top of a house,
valuables, for a drunkard, for one who betrays
slipping and suffering broken bones while trav-
a friend or relative, for one who kills a
eling on the road, being bitten by a serpent, be-
brāhmaṇa, or for one who indulges in sex with
ing afflicted with pain and high fever, or being
the wife of his guru or another superior. It is
injured by a weapon, one is immediately ab-
also the best method of atonement for one who
solved from having to enter hellish life, even
murders women, the king or his father, for one
though he is sinful.(15) Authorities who are
who slaughters cows, and for all other sinful
learned scholars and sages have carefully ascer-
men. Simply by chanting the holy name of Lord
tained that one should atone for the heaviest
Viṣṇu, such sinful persons may attract the at-
sins by undergoing a heavy process of atone-
tention of the Supreme Lord, who therefore
ment and one should atone for lighter sins by
considers, “Because this man has chanted My
undergoing lighter atonement. Chanting the
holy name, My duty is to give him protection.(
Hare Kṛṣṇa mantra, however, vanquishes all
9-10) By following the Vedic ritualistic cere-
the effects of sinful activities, regardless of
monies or undergoing atonement, sinful men
whether heavy or light.(16) Although one may
do not become as purified as by chanting once
neutralize the reactions of sinful life through
the holy name of Lord Hari. Although ritualis-
austerity, charity, vows and other such meth-
tic atonement may free one from sinful reac-
ods, these pious activities cannot uproot the
tions, it does not awaken devotional service,
material desires in one’s heart. However, if one
unlike the chanting of the Lord’s names, which
serves the lotus feet of the Personality of God-
reminds one of the Lord’s fame, qualities, at-
head, he is immediately freed from all such
tributes, pastimes and paraphernalia.(11) The
contaminations.(17) As a fire burns dry grass to
ritualistic ceremonies of atonement recom-
ashes, so the holy name of the Lord, whether
mended in the religious scriptures are insuffi-
chanted knowingly or unknowingly, burns to
cient to cleanse the heart absolutely because af-
ashes, without fail, all the reactions of one’s
ter atonement one’s mind again runs toward
357
sinful activities.(18) If a person unaware of the his past sinful activities, which he greatly re-
effective potency of a certain medicine takes gretted having performed.(24-25) Ajāmila said:
that medicine or is forced to take it, it will act Alas, being a servant of my senses, how de-
even without his knowledge because its po- graded I became! I fell down from my position
tency does not depend on the patient’s under- as a duly qualified brāhmaṇa and begot chil-
standing. Similarly, even though one does not dren in the womb of a prostitute.(26) Alas, all
know the value of chanting the holy name of condemnation upon me! I acted so sinfully that
the Lord, if one chants knowingly or unknow- I degraded my family tradition. Indeed, I gave
ingly, the chanting will be very effective.(19) up my chaste and beautiful young wife to have
sexual intercourse with a fallen prostitute ac-
ŚrīŚukadeva Gosvāmī continued: My
customed to drinking wine. All condemnation
dear King, having thus perfectly judged the
upon me!(27) My father and mother were old
principles of devotional service with reasoning
and had no other son or friend to look after
and arguments, the order carriers of Lord Viṣṇu
them. Because I did not take care of them, they
released the brāhmaṇa Ajāmila from the bond-
lived with great difficulty. Alas, like an abomi-
age of the Yamadūtas and saved him from im-
nable lower-class man, I ungratefully left them
minent death.(20) My dear Mahārāja Parīkṣit,
in that condition.(28) It is now clear that as a
O subduer of all enemies, after the servants of
consequence of such activities, a sinful person
Yamarāja had been answered by the order car-
like me must be thrown into hellish conditions
riers of Lord Viṣṇu, they went to Yamarāja and
meant for those who have broken religious
explained to him everything that had hap-
principles and must there suffer extreme miser-
pened.(21)
ies.(29)
Having been released from the nooses of
Was this a dream I saw, or was it reality? I
Yamarāja’s servants, the brāhmaṇa Ajāmila,
saw fearsome men with ropes in their hands
now free from fear, came to his senses and im-
coming to arrest me and drag me away. Where
mediately offered obeisances to the Viṣṇudūtas
have they gone?(30) And where have those
by bowing his head at their lotus feet. He was
four liberated and very beautiful persons gone
extremely pleased by their presence, for he had
who released me from arrest and saved me from
seen them save his life from the hands of the
being dragged down to the hellish regions?(31)
servants of Yamarāja.(22) O sinless Mahārāja
I am certainly most abominable and unfortu-
Parīkṣit, the order carriers of the Supreme Per-
nate to have merged in an ocean of sinful activ-
sonality of Godhead, the Viṣṇudūtas, saw that
ities, but nevertheless, because of my previous
Ajāmila was attempting to say something, and
spiritual activities, I could see those four ex-
thus they suddenly disappeared from his pres-
alted personalities who came to rescue me.
ence.(23) After hearing the discourses between
Now I feel exceedingly happy because of their
the Yamadūtas and the Viṣṇudūtas, Ajāmila
visit. (32) Were it not for my past devotional
could understand the religious principles that
service, how could I, a most unclean keeper of
act under the three modes of material nature.
a prostitute, have gotten an opportunity to chant
These principles are mentioned in the three Ve-
the holy name of Vaikuṇṭhapati when I was just
das. He could also understand the transcenden-
ready to die? Certainly it could not have been
tal religious principles, which are above the
possible.(33) Ajāmila continued: I am a shame-
modes of material nature and which concern
less cheater who has killed his brahminical cul-
the relationship between the living being and
ture. Indeed, I am sin personified. Where am I
the Supreme Personality of Godhead. Further-
in comparison to the all-auspicious chanting of
more, Ajāmila heard glorification of the name,
the holy name of Lord Nārāyaṇa?(34) I am such
fame, qualities and pastimes of the Supreme
a sinful person, but since I have now gotten this
Personality of Godhead. He thus became a per-
opportunity, I must completely control my
fectly pure devotee. He could then remember
mind, life and senses and always engage in de-
votional service so that I may not fall again into
358
the deep darkness and ignorance of material body, which was a body appropriate for an as-
life.(35) Because of identifying oneself with sociate of the Lord.(43) Accompanied by the
the body, one is subjected to desires for sense order carriers of Lord Viṣṇu, Ajāmila boarded
gratification, and thus one engages in many dif- an airplane made of gold. Passing through the
ferent types of pious and impious action. This airways, he went directly to the abode of Lord
is what constitutes material bondage. Now I Viṣṇu, the husband of the goddess of for-
shall disentangle myself from my material tune.(44)
bondage, which has been caused by the Su-
Ajāmila was a brāhmaṇa who because of
preme Personality of Godhead’s illusory en-
bad association had given up all brahminical
ergy in the form of a woman. Being a most
culture and religious principles. Becoming
fallen soul, I was victimized by the illusory en-
most fallen, he stole, drank and performed
ergy and have become like a dancing dog led
other abominable acts. He even kept a prosti-
around by a woman’s hand. Now I shall give up
tute. Thus he was destined to be carried away
all lusty desires and free myself from this illu-
to hell by the order carriers of Yamarāja, but he
sion. I shall become a merciful, well-wishing
was immediately rescued simply by a glimpse
friend to all living entities and always absorb
of the chanting of the holy name Nārāyaṇa.(45)
myself in Kṛṣṇa consciousness.(36-37) Simply
Therefore one who desires freedom from mate-
because I chanted the holy name of the Lord in
rial bondage should adopt the process of chant-
the association of devotees, my heart is now be-
ing and glorifying the name, fame, form and
coming purified. Therefore I shall not fall vic-
pastimes of the Supreme Personality of God-
tim again to the false lures of material sense
head, at whose feet all the holy places stand.
gratification. Now that I have become fixed in
One cannot derive the proper benefit from other
the Absolute Truth, henceforward I shall not
methods, such as pious atonement, speculative
identify myself with the body. I shall give up
knowledge and meditation in mystic yoga, be-
false conceptions of “I” and “mine” and fix my
cause even after following such methods one
mind on the lotus feet of Kṛṣṇa.(38)
takes to fruitive activities again, unable to con-
Because of a moment’s association with trol his mind, which is contaminated by the
devotees [the Viṣṇudūtas], Ajāmila detached base qualities of nature, namely passion and ig-
himself from the material conception of life norance.(46)
with determination. Thus freed from all mate-
Because this very confidential historical
rial attraction, he immediately started for Hard-
narration has the potency to vanquish all sinful
war.(39) In Hardwar, Ajāmila took shelter at a
reactions, one who hears or describes it with
Viṣṇu temple, where he executed the process of
faith and devotion is no longer doomed to hell-
bhakti-yoga. He controlled his senses and fully
ish life, regardless of his having a material body
applied his mind in the service of the Lord.(40)
and regardless of how sinful he may have been.
Ajāmila fully engaged in devotional service.
Indeed, the Yamadūtas, who carry out the or-
Thus he detached his mind from the process of
ders of Yamarāja, do not approach him even to
sense gratification and became fully absorbed
see him. After giving up his body, he returns
in thinking of the form of the Lord.(41) When
home, back to Godhead, where he is very re-
his intelligence and mind were fixed upon the
spectfully received and worshiped.(47-48)
form of the Lord, the brāhmaṇa Ajāmila once
While suffering at the time of death, Ajāmila
again saw before him four celestial persons. He
chanted the holy name of the Lord, and alt-
could understand that they were those he had
hough the chanting was directed toward his
seen previously, and thus he offered them his
son, he nevertheless returned home, back to
obeisances by bowing down before them.(42)
Godhead. Therefore if one faithfully and inof-
Upon seeing the Viṣṇudūtas, Ajāmila gave up
fensively chants the holy name of the Lord,
his material body at Hardwar on the bank of the
where is the doubt that he will return to God-
Ganges. He regained his original spiritual
head?(49)
359
SB 6.3: Yamarāja Instructs His Messen- tween the pious and impious activities of all hu-
gers man beings.(7) But now we see that the punish-
ment ordained under your authority is no longer
King Parīkṣit said: O my lord, O Śukadeva
effective, since your order has been trans-
Gosvāmī, Yamarāja is the controller of all liv-
gressed by four wonderful and perfect per-
ing entities in terms of their religious and irre-
sons.(8) We were bringing the most sinful
ligious activities, but his order had been foiled.
Ajāmila toward the hellish planets, following
When his servants, the Yamadūtas, informed
your order, when those beautiful persons from
him of their defeat by the Viṣṇudūtas, who had
Siddhaloka forcibly cut the knots of the ropes
stopped them from arresting Ajāmila, what did
with which we were arresting him.(9) As soon
he reply?(1) O great sage, never before has it
as the sinful Ajāmila uttered the name
been heard anywhere that an order from Yama-
Nārāyaṇa, these four beautiful men immedi-
rāja has been baffled. Therefore I think that
ately arrived and reassured him, saying, “Do
people will have doubts about this that no one
not fear. Do not fear.” We wish to know about
but you can eradicate. Since that is my firm
them from Your Lordship. If you think we are
conviction, kindly explain the reasons for these
able to understand them, kindly describe who
events.(2)
they are.(10)
ŚrīŚukadeva Gosvāmī replied: My dear
ŚrīŚukadeva Gosvāmī said: Thus having
King, when the order carriers of Yamarāja were
been questioned, Lord Yamarāja, the supreme
baffled and defeated by the order carriers of
controller of the living entities, was very
Viṣṇu, they approached their master, the con-
pleased with his order carriers because of hear-
troller of Saṁyamanī-purī and master of sinful
ing from them the holy name of Nārāyaṇa. He
persons, to tell him of this incident.(3)
remembered the lotus feet of the Lord and be-
The Yamadūtas said: Our dear lord, how gan to reply.(11)
many controllers or rulers are there in this ma-
Yamarāja said: My dear servants, you have
terial world? How many causes are responsible
accepted me as the Supreme, but factually I am
for manifesting the various results of activities
not. Above me, and above all the other demi-
performed under the three modes of material
gods, including Indra and Candra, is the one su-
nature [sattva-guṇa, rajo-guṇa and tamo-
preme master and controller. The partial mani-
guṇa]?(4) If in this universe there are many rul-
festations of His personality are Brahmā, Viṣṇu
ers and justices who disagree about punishment
and Śiva, who are in charge of the creation,
and reward, their contradictory actions will
maintenance and annihilation of this universe.
neutralize each other, and no one will be pun-
He is like the two threads that form the length
ished or rewarded. Otherwise, if their contra-
and breadth of a woven cloth. The entire world
dictory acts fail to neutralize each other, every-
is controlled by Him just as a bull is controlled
one will have to be both punished and re-
by a rope in its nose.(12) Just as the driver of a
warded.(5) The Yamadūtas continued: Since
bullock cart ties ropes through the nostrils of
there are many different karmīs, or workers,
his bulls to control them, the Supreme Person-
there may be different judges or rulers to give
ality of Godhead binds all men through the
them justice, but just as one central emperor
ropes of His words in the Vedas, which set forth
controls different departmental rulers, there
the names and activities of the distinct orders of
must be one supreme controller to guide all the
human society [brāhmaṇa, kṣatriya, vaiśya and
judges.(6) The supreme judge must be one, not
śūdra]. In fear, the members of these orders all
many. It was our understanding that you are
worship the Supreme Lord by offering Him
that supreme judge and that you have jurisdic-
presentations according to their respective ac-
tion even over the demigods. Our impression
tivities.(13) I, Yamarāja; Indra, the King of
was that you are the master of all living entities,
heaven; Nirṛti; Varuṇa; Candra, the moon-god;
the supreme authority who discriminates be-
Agni; Lord Śiva; Pavana; Lord Brahmā; Sūrya,
360
the sun-god; Viśvāsu; the eight Vasus; the Svāyambhuva Manu, Prahlāda Mahārāja, Ja-
Sādhyas; the Maruts; the Rudras; the Siddhas; naka Mahārāja, Grandfather Bhīṣma, Bali
and Marīci and the other great ṛṣis engaged in Mahārāja, Śukadeva Gosvāmī and I myself
maintaining the departmental affairs of the uni- know the real religious principle. My dear serv-
verse, as well as the best of the demigods ants, this transcendental religious principle,
headed by Bṛhaspati, and the great sages which is known as bhāgavata-dharma, or sur-
headed by Bhṛgu are all certainly freed from the render unto the Supreme Lord and love for
influence of the two base material modes of na- Him, is uncontaminated by the material modes
ture, namely passion and ignorance. Neverthe- of nature. It is very confidential and difficult for
less, although we are in the mode of goodness, ordinary human beings to understand, but if by
we cannot understand the activities of the Su- chance one fortunately understands it, he is im-
preme Personality of Godhead. What, then, is mediately liberated, and thus he returns home,
to be said of others, who, under illusion, merely back to Godhead.(20-21) Devotional service,
speculate to know God?( 14-15) As the differ- beginning with the chanting of the holy name
ent limbs of the body cannot see the eyes, the of the Lord, is the ultimate religious principle
living entities cannot see the Supreme Lord, for the living entity in human society.(22) My
who is situated as the Supersoul in everyone’s dear servants, who are as good as my sons, just
heart. Not by the senses, by the mind, by the see how glorious is the chanting of the holy
life air, by thoughts within the heart, or by the name of the Lord. The greatly sinful Ajāmila
vibration of words can the living entities ascer- chanted only to call his son, not knowing that
tain the real situation of the Supreme Lord.(16) he was chanting the Lord’s holy name. Never-
The Supreme Personality of Godhead is self- theless, by chanting the holy name of the Lord,
sufficient and fully independent. He is the mas- he remembered Nārāyaṇa, and thus he was im-
ter of everyone and everything, including the mediately saved from the ropes of death.(23)
illusory energy. He has His form, qualities and Therefore it should be understood that one is
features; and similarly His order carriers, the easily relieved from all sinful reactions by
Vaiṣṇavas, who are very beautiful, possess chanting the holy name of the Lord and chant-
bodily features, transcendental qualities and a ing of His qualities and activities. This is the
transcendental nature almost like His. They al- only process recommended for relief from sin-
ways wander within this world with full inde- ful reactions. Even if one chants the holy name
pendence.(17) The order carriers of Lord of the Lord with improper pronunciation, he
Viṣṇu, who are worshiped even by the demi- will achieve relief from material bondage if he
gods, possess wonderful bodily features ex- chants without offenses. Ajāmila, for example,
actly like those of Viṣṇu and are very rarely was extremely sinful, but while dying he
seen. The Viṣṇudūtas protect the devotees of merely chanted the holy name, and although
the Lord from the hands of enemies, from envi- calling his son, he achieved complete liberation
ous persons and even from my jurisdiction, as because he remembered the name of
well as from natural disturbances.(18) Nārāyaṇa.(24) Because they are bewildered by
the illusory energy of the Supreme Personality
Real religious principles are enacted by the
of Godhead, Yājñavalkya and Jaimini and other
Supreme Personality of Godhead. Although
compilers of the religious scriptures cannot
fully situated in the mode of goodness, even the
know the secret, confidential religious system
great ṛṣis who occupy the topmost planets can-
of the twelve mahājanas. They cannot under-
not ascertain the real religious principles, nor
stand the transcendental value of performing
can the demigods or the leaders of Siddhaloka,
devotional service or chanting the Hare Kṛṣṇa
to say nothing of the asuras, ordinary human
mantra. Because their minds are attracted to the
beings, Vidyādharas and Cāraṇas.(19) Lord
ritualistic ceremonies mentioned in the Vedas-
Brahmā, Bhagavān Nārada, Lord Śiva, the four
especially the Yajur Veda, Sāma Veda and Ṛg
Kumāras, Lord Kapila [the son of Devahūti],
Vedatheir intelligence has become dull. Thus
361
they are busy collecting the ingredients for rit- have surely committed a great offense by ar-
ualistic ceremonies that yield only temporary resting a Vaiṣṇava such as Ajāmila. O
benefits, such as elevation to Svargaloka for Nārāyaṇa, O supreme and oldest person, please
material happiness. They are not attracted to the forgive us. Because of our ignorance, we failed
saṅkīrtana movement; instead, they are inter- to recognize Ajāmila as a servant of Your Lord-
ested in dharma, artha, kāma and mokṣa.(25) ship, and thus we have certainly committed a
great offense. Therefore with folded hands we
Considering all these points, therefore, intel-
beg Your pardon. My Lord, since You are su-
ligent men decide to solve all problems by
premely merciful and are always full of good
adopting the devotional service of chanting the
qualities, please pardon us. We offer our re-
holy name of the Lord, who is situated in eve-
spectful obeisances unto You.(30)
ryone’s heart and who is a mine of all auspi-
cious qualities. Such persons are not within my Śukadeva Gosvāmī continued: My dear
jurisdiction for punishment. Generally they King, the chanting of the holy name of the Lord
never commit sinful activities, but even if by is able to uproot even the reactions of the great-
mistake or because of bewilderment or illusion est sins. Therefore the chanting of the saṅkīr-
they sometimes commit sinful acts, they are tana movement is the most auspicious activity
protected from sinful reactions because they al- in the entire universe. Please try to understand
ways chant the Hare Kṛṣṇa mantra.(26) My this so that others will take it seriously.(31) One
dear servants, please do not approach such dev- who constantly hears and chants the holy name
otees, for they have fully surrendered to the lo- of the Lord and hears and chants about His ac-
tus feet of the Supreme Personality of Godhead. tivities can very easily attain the platform of
They are equal to everyone, and their narrations pure devotional service, which can cleanse the
are sung by the demigods and the inhabitants of dirt from one’s heart. One cannot achieve such
Siddhaloka. Please do not even go near them. purification merely by observing vows and per-
They are always protected by the club of the forming Vedic ritualistic ceremonies.(32) Dev-
Supreme Personality of Godhead, and therefore otees who always lick the honey from the lotus
Lord Brahmā and I and even the time factor are feet of Lord Kṛṣṇa do not care at all for material
not competent to chastise them.(27) Parama- activities, which are performed under the three
haṁsas are exalted persons who have no taste modes of material nature and which bring only
for material enjoyment and who drink the misery. Indeed, devotees never give up the lo-
honey of the Lord’s lotus feet. My dear serv- tus feet of Kṛṣṇa to return to material activities.
ants, bring to me for punishment only persons Others, however, who are addicted to Vedic rit-
who are averse to the taste of that honey, who uals because they have neglected the service of
do not associate with paramahaṁsas and who the Lord’s lotus feet and are enchanted by lusty
are attached to family life and worldly enjoy- desires, sometimes perform acts of atonement.
ment, which form the path to hell.(28) My dear Nevertheless, being incompletely purified, they
servants, please bring to me only those sinful return to sinful activities again and again.(33)
persons who do not use their tongues to chant
After hearing from the mouth of their master
the holy name and qualities of Kṛṣṇa, whose
about the extraordinary glories of the Lord and
hearts do not remember the lotus feet of Kṛṣṇa
His name, fame and attributes, the Yamadūtas
even once, and whose heads do not bow down
were struck with wonder. Since then, as soon as
even once before Lord Kṛṣṇa. Send me those
they see a devotee, they fear him and dare not
who do not perform their duties toward Viṣṇu,
look at him again.(34) When the great sage
which are the only duties in human life. Please
Agastya, the son of Kumbha, was residing in
bring me all such fools and rascals.(29) [Then
the Malaya Hills and worshiping the Supreme
Yamarāja, considering himself and his servants
Personality of Godhead, I approached him, and
to be offenders, spoke as follows, begging par-
he explained to me this confidential his-
don from the Lord.] O my Lord, my servants
tory.(35)
362
SB 6.4: The Haṁsa-guhya Prayers Offered goats, as well as food grains, are meant to be
to the Lord by Prajāpati Dakṣa the food of human beings.(9) O pure-hearted
ones, your father, Prācīnabarhi, and the Su-
The blessed King said to Śukadeva
preme Personality of Godhead have ordered
Gosvāmī: My dear lord, the demigods, demons,
you to generate population. Therefore how can
human beings, Nāgas, beasts and birds were
you burn to ashes these trees and herbs, which
created during the reign of Svāyambhuva
are needed for the maintenance of your subjects
Manu. You have spoken about this creation
and descendants?(10) The path of goodness
briefly [in the Third Canto]. Now I wish to
traversed by your father, grandfather and great-
know about it elaborately. I also wish to know
grandfathers is that of maintaining the subjects
about the potency of the Supreme Personality
[prajās], including the men, animals and trees.
of Godhead by which He brought about the sec-
That is the path you should follow. Unneces-
ondary creation.(1-2)
sary anger is contrary to your duty. Therefore I
Sūta Gosvāmī said: O great sages [assem- request you to control your anger.(11) As the
bled at Naimiṣāraṇya], after the great yogi father and mother are the friends and maintain-
Śukadeva Gosvāmī heard King Parīkṣit’s in- ers of their children, as the eyelid is the protec-
quiry, he praised it and thus replied. (3) tor of the eye, as the husband is the maintainer
and protector of a woman, as the householder
Śukadeva Gosvāmī said: When the ten sons
is the maintainer and protector of beggars, and
of Prācīnabarhi emerged from the waters, in
as the learned is the friend of the ignorant, so
which they were performing austerities, they
the king is the protector and giver of life to all
saw that the entire surface of the world was
his subjects. The trees are also subjects of the
covered by trees.(4) Because of having under-
king. Therefore they should be given protec-
gone long austerities in the water, the Pracetās
tion.(12) The Supreme Personality of Godhead
were very angry at the trees. Desiring to burn
is situated as the Supersoul within the cores of
them to ashes, they generated wind and fire
the hearts of all living entities, whether moving
from their mouths.(5) My dear King Parīkṣit,
or nonmoving, including men, birds, animals,
when Soma, the king of the trees and predomi-
trees and, indeed, all living entities. Therefore
nating deity of the moon, saw the fire and wind
you should consider every body a residence or
burning all the trees to ashes, he felt great sym-
temple of the Lord. By such vision you will sat-
pathy because he is the maintainer of all herbs
isfy the Lord. You should not angrily kill these
and trees. To appease the anger of the Pracetās,
living entities in the forms of trees.(13) One
Soma spoke as follows.(6) O greatly fortunate
who inquires into self-realization and thus sub-
ones, you should not kill these poor trees by
dues his powerful angerwhich awakens sud-
burning them to ashes. Your duty is to wish the
denly in the body as if falling from the
citizens [prajās] all prosperity and to act as their
skytranscends the influence of the modes of
protectors.(7) The Supreme Personality of
material nature.(14) There is no need to burn
Godhead, Śrī Hari, is the master of all living
these poor trees any longer. Let whatever trees
entities, including all the prajāpatis, such as
still remain be happy. Indeed, you should also
Lord Brahmā. Because He is the all-pervading
be happy. Now, here is a beautiful, well-quali-
and indestructible master, He has created all
fied girl named Māriṣā, who was raised by the
these trees and vegetables as eatables for other
trees as their daughter. You may accept this
living entities.(8) By nature’s arrangement,
beautiful girl as your wife.(15)
fruits and flowers are considered the food of in-
sects and birds; grass and other legless living Śukadeva Gosvāmī continued: My dear
entities are meant to be the food of four-legged King, after thus pacifying the Pracetās, Soma,
animals like cows and buffalo; animals that the king of the moon, gave them the beautiful
cannot use their front legs as hands are meant girl born of Pramlocā Apsarā. The Pracetās all
to be the food of animals like tigers, which have received Pramlocā’s daughter, who had high,
claws; and four-legged animals like deer and very beautiful hips, and married her according
363
to the religious system.(16) In the womb of that the life airs, the external and internal senses, the
girl the Pracetās all begot a son named Dakṣa, five gross elements and the subtle sense objects
who filled the three worlds with living enti- [form, taste, smell, sound and touch] cannot
ties.(17) Śukadeva Gosvāmī continued: Please know their own nature, the nature of the other
hear from me with great attention how Prajāpati senses or the nature of their controllers. But the
Dakṣa, who was very affectionate to his daugh- living being, because of his spiritual nature, can
ters, created different types of living entities know his body, the life airs, the senses, the ele-
through his semen and through his mind.(18) ments and the sense objects, and he can also
know the three qualities that form their roots.
With his mind, Prajāpati Dakṣa first created
Nevertheless, although the living being is com-
all kinds of demigods, demons, human beings,
pletely aware of them, he is unable to see the
birds, beasts, aquatics and so on.(19) But when
Supreme Being, who is omniscient and unlim-
Prajāpati Dakṣa saw that he was not properly
ited. I therefore offer my respectful obeisances
generating all kinds of living entities, he ap-
unto Him.(25) When one’s consciousness is
proached a mountain near the Vindhya moun-
completely purified of the contamination of
tain range, and there he executed very difficult
material existence, gross and subtle, without
austerities.(20) Near that mountain was a very
being agitated as in the working and dreaming
holy place named Aghamarṣaṇa. There
states, and when the mind is not dissolved as in
Prajāpati Dakṣa executed ritualistic ceremonies
suṣupti, deep sleep, one comes to the platform
and satisfied the Supreme Personality of God-
of trance. Then one’s material vision and the
head, Hari, by engaging in great austerities to
memories of the mind, which manifests names
please Him.(21) My dear King, I shall fully ex-
and forms, are vanquished. Only in such a
plain to you the Haṁsa-guhya prayers, which
trance is the Supreme Personality of Godhead
were offered to the Supreme Personality of
revealed. Thus let us offer our respectful obei-
Godhead by Dakṣa, and I shall explain how the
sances unto the Supreme Personality of God-
Lord was pleased with him for those pray-
head, who is seen in that uncontaminated, tran-
ers.(22)
scendental state.(26) Just as great learned
Prajāpati Dakṣa said: The Supreme Person- brāhmaṇas who are expert in performing ritual-
ality of Godhead is transcendental to the illu- istic ceremonies and sacrifices can extract the
sory energy and the physical categories it pro- fire dormant within wooden fuel by chanting
duces. He possesses the potency for unfailing the fifteen Sāmidhenī mantras, thus proving the
knowledge and supreme willpower, and He is efficacy of the Vedic mantras, so those who are
the controller of the living entities and the illu- actually advanced in consciousnessin other
sory energy. The conditioned souls who have words, those who are Kṛṣṇa consciouscan find
accepted this material manifestation as every- the Supersoul, who by His own spiritual po-
thing cannot see Him, for He is above the evi- tency is situated within the heart. The heart is
dence of experimental knowledge. Self-evident covered by the three modes of material nature
and self-sufficient, He is not caused by any su- and the nine material elements [material nature,
perior cause. Let me offer my respectful obei- the total material energy, the ego, the mind and
sances unto Him.(23) As the sense objects the five objects of sense gratification], and also
[form, taste, touch, smell and sound] cannot un- by the five material elements and the ten
derstand how the senses perceive them, so the senses. These twenty-seven elements constitute
conditioned soul, although residing in his body the external energy of the Lord. Great yogīs
along with the Supersoul, cannot understand meditate upon the Lord, who is situated as the
how the supreme spiritual person, the master of Supersoul, Paramātmā, within the core of the
the material creation, directs his senses. Let me heart. May that Supersoul be pleased with me.
offer my respectful obeisances unto that Su- The Supersoul is realized when one is eager for
preme Person, who is the supreme control- liberation from the unlimited varieties of mate-
ler.(24) Because they are only matter, the body, rial life. One actually attains such liberation
364
when he engages in the transcendental loving superfluous, external activities of material na-
service of the Lord and realizes the Lord be- ture. Ultimately, however, both parties demon-
cause of his attitude of service. The Lord may strate the Absolute Truth because although they
be addressed by various spiritual names, which offer opposing statements, their object is the
are inconceivable to the material senses. When same ultimate cause. They are both approach-
will that Supreme Personality of Godhead be ing the same Supreme Brahman, to whom I of-
pleased with me?(27-28) Anything expressed fer my respectful obeisances.(32) The Supreme
by material vibrations, anything ascertained by Personality of Godhead, who is inconceivably
material intelligence and anything experienced opulent, who is devoid of all material names,
by the material senses or concocted within the forms and pastimes, and who is all-pervading,
material mind is but an effect of the modes of is especially merciful to the devotees who wor-
material nature and therefore has nothing to do ship His lotus feet. Thus He exhibits transcen-
with the real nature of the Supreme Personality dental forms and names with His different pas-
of Godhead. The Supreme Lord is beyond the times. May that Supreme Personality of God-
creation of this material world, for He is the head, whose form is eternal and full of
source of the material qualities and creation. As knowledge and bliss, be merciful to me.(33) As
the cause of all causes, He exists before the cre- the air carries various characteristics of the
ation and after the creation. I wish to offer my physical elements, like the aroma of a flower or
respectful obeisances unto Him.(29) The Su- colors resulting from a mixture of dust in the
preme Brahman, Kṛṣṇa, is the ultimate resting air, the Lord appears through lower systems of
place and source of everything. Everything is worship according to one’s desires, although
done by Him, everything belongs to Him, and He appears as the demigods and not in His orig-
everything is offered to Him. He is the ultimate inal form. What is the use of these other forms?
objective, and whether acting or causing others May the original Supreme Personality of God-
to act, He is the ultimate doer. There are many head please fulfill my desires.(34)
causes, high and low, but since He is the cause
ŚrīŚukadeva Gosvāmī said: The Supreme
of all causes, He is well known as the Supreme
Personality of Godhead, Hari, who is extremely
Brahman who existed before all activities. He
affectionate to His devotees, was very pleased
is one without a second and has no other cause.
by the prayers offered by Dakṣa, and thus He
I therefore offer my respects unto Him.(30) Let
appeared at that holy place known as
me offer my respectful obeisances unto the all-
Aghamarṣaṇa. O Mahārāja Parīkṣit, best of the
pervading Supreme Personality of Godhead,
Kuru dynasty, the Lord’s lotus feet rested on
who possesses unlimited transcendental quali-
the shoulders of His carrier, Garuḍa, and He ap-
ties. Acting from within the cores of the hearts
peared with eight long, mighty, very beautiful
of all philosophers, who propagate various
arms. In His hands He held a disc, conchshell,
views, He causes them to forget their own souls
sword, shield, arrow, bow, rope and clubin each
while sometimes agreeing and sometimes disa-
hand a different weapon, all brilliantly shining.
greeing among themselves. Thus He creates
His garments were yellow and His bodily hue
within this material world a situation in which
deep bluish. His eyes and face were very cheer-
they are unable to come to a conclusion. I offer
ful, and from His neck to His feet hung a long
my obeisances unto Him.(31) There are two
garland of flowers. His chest was decorated
partiesnamely, the theists and the atheists. The
with the Kaustubha jewel and the mark of
theist, who accepts the Supersoul, finds the
Śrīvatsa. On His head was a gorgeous round
spiritual cause through mystic yoga. The
helmet, and His ears were decorated with ear-
Sāṅkhyite, however, who merely analyzes the
rings resembling sharks. All these ornaments
material elements, comes to a conclusion of im-
were uncommonly beautiful. The Lord wore a
personalism and does not accept a supreme
golden belt on His waist, bracelets on His arms,
causewhether Bhagavān, Paramātmā or even
rings on His fingers, and ankle bells on His feet.
Brahman. Instead, he is preoccupied with the
Thus decorated by various ornaments, Lord
365
Hari, who is attractive to all the living entities actual form. The ritualistic ceremonies and sac-
of the three worlds, is known as Puruṣottama, rifices, when properly conducted, are the vari-
the best personality. He was accompanied by ous limbs of My body, the unseen good fortune
great devotees like Nārada, Nanda and all the proceeding from pious or spiritual activities
principal demigods, led by the heavenly king, constitutes My mind, and the demigods who
Indra, and the residents of various upper plane- execute My orders in various departments are
tary systems such as Siddhaloka, Gandhar- My life and soul.(46) Before the creation of this
valoka and Cāraṇaloka. Situated on both sides cosmic manifestation, I alone existed with My
of the Lord and behind Him as well, these dev- specific spiritual potencies. Consciousness was
otees offered Him prayers continuously.( 35- then unmanifested, just as one’s consciousness
39) Seeing that wonderful and effulgent form is unmanifested during the time of sleep.(47) I
of the Supreme Personality of Godhead, am the reservoir of unlimited potency, and
Prajāpati Dakṣa was first somewhat afraid, but therefore I am known as unlimited or all-per-
then he was very pleased to see the Lord, and vading. From My material energy the cosmic
he fell to the ground like a stick to offer his re- manifestation appeared within Me, and in this
spects to the Lord.(40) As rivers are filled by universal manifestation appeared the chief be-
water flowing from a mountain, all of Dakṣa’s ing, Lord Brahmā, who is your source and is
senses were filled with pleasure. Because of his not born of a material mother.(48) When the
highly elevated happiness, Dakṣa could not say chief lord of the universe, Lord Brahmā
anything, but simply remained flat on the [Svayambhū], having been inspired by My en-
ground.(41) Although Prajāpati Dakṣa could ergy, was attempting to create, he thought him-
not say anything, when the Lord, who knows self incapable. Therefore I gave him advice,
everyone’s heart, saw His devotee prostrate in and in accordance with My instructions he un-
that manner and desiring to increase the popu- derwent extremely difficult austerities. Be-
lation, He addressed him as follows.(42) cause of these austerities, the great Lord
Brahmā was able to create nine personalities,
The Supreme Personality of Godhead said:
including you, to help him in the functions of
O most fortunate Prācetasa, because of your
creation.(49-50)
great faith in Me, you have attained the su-
preme devotional ecstasy. Indeed, because of O My dear son Dakṣa, Prajāpati Pañcajana
your austerities, combined with exalted devo- has a daughter named Asiknī, whom I offer to
tion, your life is now successful. You have you so that you may accept her as your
achieved complete perfection.(43) My dear wife.(51) Now unite in sexual life as man and
Prajāpati Dakṣa, you have performed extreme woman, and in this way, by sexual intercourse,
austerities for the welfare and growth of the you will be able to beget hundreds of children
world. My desire also is that everyone within in the womb of this girl to increase the popula-
this world be happy. I am therefore very tion.(52) After you give birth to many hundreds
pleased with you because you are endeavoring and thousands of children, they will also be
to fulfill My desire for the welfare of the entire captivated by My illusory energy and will en-
world.(44) Lord Brahmā, Lord Śiva, the Ma- gage, like You, in sexual intercourse. But be-
nus, all the other demigods in the higher plane- cause of My mercy to you and them, they will
tary systems, and you prajāpatis, who are in- also be able to give Me presentations in devo-
creasing the population, are working for the tion.(53)
benefit of all living entities. Thus you expan-
Śukadeva Gosvāmī continued: After the cre-
sions of My marginal energy are incarnations
ator of the entire universe, the Supreme Person-
of My various qualities.(45) My dear
ality of Godhead, Hari, had spoken in this way
brāhmaṇa, austerity in the form of meditation is
in the presence of Prajāpati Dakṣa, He immedi-
My heart, Vedic knowledge in the form of
ately disappeared as if He were an object expe-
hymns and mantras constitutes My body, and
rienced in a dream.(54)
spiritual activities and ecstatic emotions are My
366
SB 6.5: Nārada Muni Cursed by Prajāpati yaśvas considered them with their natural intel-
Dakṣa ligence, without help from others.(10) [The
Haryaśvas understood the meaning of Nārada’s
Śrīla Śukadeva Gosvāmī continued: Im-
words as follows.] The word “bhūḥ” [“the
pelled by the illusory energy of Lord Viṣṇu,
earth”] refers to the field of activities. The ma-
Prajāpati Dakṣa begot ten thousand sons in the
terial body, which is a result of the living be-
womb of Pāñcajanī [Asiknī]. My dear King,
ing’s actions, is his field of activities, and it
these sons were called the Haryaśvas.(1) My
gives him false designations. Since time imme-
dear King, all the sons of Prajāpati Dakṣa were
morial, he has received various types of mate-
alike in being very gentle and obedient to the
rial bodies, which are the roots of bondage to
orders of their father. When their father ordered
the material world. If one foolishly engages in
them to beget children, they all went in the
temporary fruitive activities and does not look
western direction.(2) In the west, where the
toward the cessation of this bondage, what will
river Sindhu meets the sea, there is a great place
be the benefit of his actions?(11) [Nārada Muni
of pilgrimage known as Nārāyaṇa-saras. Many
had said that there is a kingdom where there is
sages and others advanced in spiritual con-
only one male. The Haryaśvas realized the pur-
sciousness live there.(3) In that holy place, the
port of this statement.] The only enjoyer is the
Haryaśvas began regularly touching the lake’s
Supreme Personality of Godhead, who ob-
waters and bathing in them. Gradually becom-
serves everything, everywhere. He is full of six
ing very much purified, they became inclined
opulences and fully independent of everyone
toward the activities of paramahaṁsas. Never-
else. He is never subject to the three modes of
theless, because their father had ordered them
material nature, for He is always transcendental
to increase the population, they performed se-
to this material creation. If the members of hu-
vere austerities to fulfill his desires. One day,
man society do not understand Him, the Su-
when the great sage Nārada saw those boys per-
preme, through their advancement in
forming such fine austerities to increase the
knowledge and activities, but simply work very
population, Nārada approached them.( 4-5) The
hard like cats and dogs all day and night for
great sage Nārada said: My dear Haryaśvas,
temporary happiness, what will be the benefit
you have not seen the extremities of the earth.
of their activities?(12) [Nārada Muni had de-
There is a kingdom where only one man lives
scribed that there is a bila, or hole, from which,
and where there is a hole from which, having
having entered, one does not return. The Har-
entered, no one emerges. A woman there who
yaśvas understood the meaning of this alle-
is extremely unchaste adorns herself with vari-
gory.] Hardly once has a person who has en-
ous attractive dresses, and the man who lives
tered the lower planetary system called Pātāla
there is her husband. In that kingdom, there is a
been seen to return. Similarly, if one enters the
river flowing in both directions, a wonderful
Vaikuṇṭha-dhāma [pratyag-dhāma], he does
home made of twenty-five materials, a swan
not return to this material world. If there is such
that vibrates various sounds, and an automati-
a place, from which, having gone, one does not
cally revolving object made of sharp razors and
return to the miserable material condition of
thunderbolts. You have not seen all this, and
life, what is the use of jumping like monkeys in
therefore you are inexperienced boys without
the temporary material world and not seeing or
advanced knowledge. How, then, will you cre-
understanding that place? What will be the
ate progeny?(6-8) Alas, your father is omnisci-
profit?(13) [Nārada Muni had described a
ent, but you do not know his actual order. With-
woman who is a professional prostitute. The
out knowing the actual purpose of your father,
Haryaśvas understood the identity of this
how will you create progeny?(9)
woman.] Mixed with the mode of passion, the
ŚrīŚukadeva Gosvāmī said: Hearing these unsteady intelligence of every living entity is
enigmatic words of Nārada Muni, the Har- like a prostitute who changes dresses just to at-
tract one’s attention. If one fully engages in
367
temporary fruitive activities, not understanding very sharply, as if made of razors and thunder-
how this is taking place, what does he actually bolts. Uninterrupted and fully independent, it
gain?(14) [Nārada Muni had also spoken of a drives the activities of the entire world. If one
man who is the husband of the prostitute. The does not try to study the eternal element of
Haryaśvas understood this as follows.] If one time, what benefit can he derive from perform-
becomes the husband of a prostitute, he loses ing temporary material activities?(19) [Nārada
all independence. Similarly, if a living entity Muni had asked how one could ignorantly defy
has polluted intelligence, he prolongs his mate- one’s own father. The Haryaśvas understood
rialistic life. Frustrated by material nature, he the meaning of this question.] One must accept
must follow the movements of the intelligence, the original instructions of the śāstra. Accord-
which brings various conditions of happiness ing to Vedic civilization, one is offered a sacred
and distress. If one performs fruitive activities thread as a sign of second birth. One takes his
under such conditions, what will be the bene- second birth by dint of having received instruc-
fit?(15) [Nārada Muni had said that there is a tions in the śāstra from a bona fide spiritual
river flowing in both directions. The Haryaśvas master. Therefore, śāstra, scripture, is the real
understood the purport of this statement.] Ma- father. All the śāstras instruct that one should
terial nature functions in two waysby creation end his material way of life. If one does not
and dissolution. Thus the river of material na- know the purpose of the father’s orders, the
ture flows both ways. A living entity who un- śāstras, he is ignorant. The words of a material
knowingly falls in this river is submerged in its father who endeavors to engage his son in ma-
waves, and since the current is swifter near the terial activities are not the real instructions of
banks of the river, he is unable to get out. What the father.(20) Śukadeva Gosvāmī continued:
will be the benefit of performing fruitive activ- My dear King, after hearing the instructions of
ities in that river of māyā?(16) [Nārada Muni Nārada, the Haryaśvas, the sons of Prajāpati
had said that there is a house made of twenty- Dakṣa, were firmly convinced. They all be-
five elements. The Haryaśvas understood this lieved in his instructions and reached the same
analogy.] The Supreme Lord is the reservoir of conclusion. Having accepted him as their spir-
the twenty-five elements, and as the Supreme itual master, they circumambulated that great
Being, the conductor of cause and effect, He sage and followed the path by which one never
causes their manifestation. If one engages in returns to this world.(21)The seven musical
temporary fruitive activities, not knowing that notesṣa, ṛ, gā, ma, pa, dha and niare used in mu-
Supreme Person, what benefit will he de- sical instruments, but originally they come
rive?(17) [Nārada Muni had spoken of a swan. from the Sāma Veda. The great sage Nārada vi-
That swan is explained in this verse.] The Ve- brates sounds describing the pastimes of the
dic literatures [śāstras] vividly describe how to Supreme Lord. By such transcendental vibra-
understand the Supreme Lord, the source of all tions, such as Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa
material and spiritual energy. Indeed, they elab- Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma,
orately explain these two energies. The swan Rāma Rāma, Hare Hare, he fixes his mind at
[haṁsa] is one who discriminates between mat- the lotus feet of the Lord. Thus he directly per-
ter and spirit, who accepts the essence of eve- ceives Hṛṣīkeśa, the master of the senses. After
rything, and who explains the means of bond- delivering the Haryaśvas, Nārada Muni contin-
age and the means of liberation. The words of ued traveling throughout the planetary systems,
scriptures consist of variegated vibrations. If a his mind always fixed at the lotus feet of the
foolish rascal leaves aside the study of these Lord.(22)
śāstras to engage in temporary activities, what
The Haryaśvas, the sons of Prajāpati Dakṣa,
will be the result?(18) [Nārada Muni had spo-
were very well-behaved, cultured sons, but un-
ken of a physical object made of sharp blades
fortunately, because of the instructions of
and thunderbolts. The Haryaśvas understood
Nārada Muni, they deviated from the order of
this allegory as follows.] Eternal time moves
their father. When Dakṣa heard this news,
368
which was brought to him by Nārada Muni, he whose merciful glance never goes in vain, left
began to lament. Although he was the father of as he had planned. The sons of Dakṣa followed
such good sons, he had lost them all. Certainly their elder brothers. Not attempting to produce
this was lamentable.(23) When Prajāpati Dakṣa children, they engaged themselves in Kṛṣṇa
was lamenting for his lost children, Lord consciousness.(32) The Savalāśvas took to the
Brahmā pacified him with instructions, and correct path, which is obtainable by a mode of
thereafter Dakṣa begot one thousand more chil- life meant to achieve devotional service, or the
dren in the womb of his wife, Pāñcajanī. This mercy of the Supreme Personality of Godhead.
time his sons were known as the Like nights that have gone to the west, they
Savalāśvas.(24) In accordance with their fa- have not returned even until now.(33) At this
ther’s order to beget children, the second group time, Prajāpati Dakṣa observed many inauspi-
of sons also went to Nārāyaṇa-saras, the same cious signs, and he heard from various sources
place where their brothers had previously at- that his second group of sons, the Savalāśvas,
tained perfection by following the instructions had followed the path of their elder brothers in
of Nārada. Undertaking great vows of austerity, accordance with the instructions of Nārada.(34)
the Savalāśvas remained at that holy place.(25) When he heard that the Savalāśvas had also left
At Nārāyaṇa-saras, the second group of sons this world to engage in devotional service,
performed penances in the same way as the Dakṣa was angry at Nārada, and he almost
first. They bathed in the holy water, and by its fainted due to lamentation. When Dakṣa met
touch all the dirty material desires in their Nārada, Dakṣa’s lips began trembling in anger,
hearts were cleansed away. They murmured and he spoke as follows.(35)
mantras beginning with oṁkāra and underwent
Prajāpati Dakṣa said: Alas, Nārada Muni,
a severe course of austerities.(26) For a few
you wear the dress of a saintly person, but you
months the sons of Prajāpati Dakṣa drank only
are not actually a saint. Indeed, although I am
water and ate only air. Thus undergoing great
now in gṛhastha life, I am a saintly person. By
austerities, they recited this mantra: “Let us of-
showing my sons the path of renunciation, you
fer our respectful obeisances unto Nārāyaṇa,
have done me an abominable injustice.(36)
the Supreme Personality of Godhead, who is al-
Prajāpati Dakṣa said: My sons were not at all
ways situated in His transcendental abode.
freed from their three debts. Indeed, they did
Since He is the Supreme Person [parama-
not properly consider their obligations. O
haṁsa], let us offer our respectful obeisances
Nārada Muni, O personality of sinful action,
unto Him.”( 27-28) O King Parīkṣit, Nārada
you have obstructed their progress toward good
Muni approached these sons of Prajāpati
fortune in this world and the next because they
Dakṣa, who were engaged in tapasya to beget
are still indebted to the saintly persons, the
children, and spoke enigmatic words to them
demigods and their father.(37) Prajāpati Dakṣa
just as he had spoken to their elder broth-
continued: Thus committing violence against
ers.(29) O sons of Dakṣa, please hear my words
other living entities and yet claiming to be an
of instruction attentively. You are all very af-
associate of Lord Viṣṇu, you are defaming the
fectionate to your elder brothers, the Har-
Supreme Personality of Godhead. You need-
yaśvas. Therefore you should follow their
lessly created a mentality of renunciation in in-
path.(30) A brother aware of the principles of
nocent boys, and therefore you are shameless
religion follows in the footsteps of his elder
and devoid of compassion. How could you
brothers. Because of being highly elevated,
travel with the personal associates of the Su-
such a pious brother gets the opportunity to as-
preme Lord?(38) All the devotees of the Lord
sociate and enjoy with demigods like the
but you are very kind to the conditioned souls
Maruts, who are all affectionate to their broth-
and are eager to benefit others. Although you
ers.(31) Śukadeva Gosvāmī continued: O best
wear the dress of a devotee, you create enmity
of the advanced Āryans, after saying this much
with people who are not your enemies, or you
to the sons of Prajāpati Dakṣa, Nārada Muni,
break friendship and create enmity between
369
friends. Are you not ashamed of posing as a Prajāpati Dakṣa, who is known as Prācetasa,
devotee while performing these abominable ac- begot sixty daughters in the womb of his wife
tions?(39) Prajāpati Dakṣa continued: If you Asiknī. All the daughters were very affection-
think that simply awakening the sense of renun- ate toward their father.(1) He gave ten daugh-
ciation will detach one from the material world, ters in charity to Dharmarāja [Yamarāja], thir-
I must say that unless full knowledge is awak- teen to Kaśyapa [first twelve and then one
ened, simply changing dresses as you have more], twenty-seven to the moon-god, and two
done cannot possibly bring detachment.(40) each to Aṅgirā, Kṛśāśva and Bhūta. The other
Material enjoyment is indeed the cause of all four daughters were given to Kaśyapa. [Thus
unhappiness, but one cannot give it up unless Kaśyapa received seventeen daughters in
one has personally experienced how much suf- all.](2) Now please hear from me the names of
fering it is. Therefore one should be allowed to all these daughters and their descendants, who
remain in so-called material enjoyment while filled all the three worlds.(3)
simultaneously advancing in knowledge to ex-
The ten daughters given to Yamarāja were
perience the misery of this false material hap-
named Bhānu, Lambā, Kakud, Yāmi, Viśvā,
piness. Then, without help from others, one will
Sādhyā, Marutvatī, Vasu, Muhūrtā and
find material enjoyment detestful. Those whose
Saṅkalpā. Now hear the names of their sons.(4)
minds are changed by others do not become as
O King, a son named Deva-ṛṣabha was born
renounced as those who have personal experi-
from the womb of Bhānu, and from him came
ence.(41) Although I live in household life with
a son named Indrasena. From the womb of
my wife and children, I honestly follow the Ve-
Lambā came a son named Vidyota, who gener-
dic injunctions by engaging in fruitive activi-
ated all the clouds.(5) From the womb of
ties to enjoy life without sinful reactions. I have
Kakud came the son named Saṅkaṭa, whose son
performed all kinds of yajñas, including the
was named Kīkaṭa. From Kīkaṭa came the dem-
deva-yajña, ṛṣi-yajña, pitṛ-yajña and nṛ-yajña.
igods named Durgā. From Yāmi came the son
Because these yajñas are called vratas [vows],
named Svarga, whose son was named
I am known as a gṛhavrata. Unfortunately, you
Nandi.(6) The sons of Viśvā were the
have given me great displeasure by misguiding
Viśvadevas, who had no progeny. From the
my sons, for no reason, to the path of renuncia-
womb of Sādhyā came the Sādhyas, who had a
tion. This can be tolerated once.(42) You have
son named Arthasiddhi.(7) The two sons who
made me lose my sons once, and now you have
took birth from the womb of Marutvatī were
again done the same inauspicious thing. There-
Marutvān and Jayanta. Jayanta, who is an ex-
fore you are a rascal who does not know how
pansion of Lord Vāsudeva, is known as Upen-
to behave toward others. You may travel all
dra.(8) The demigods named the Mauhūrtikas
over the universe, but I curse you to have no
took birth from the womb of Muhūrtā. These
residence anywhere.(43)
demigods deliver the results of actions to the
ŚrīŚukadeva Gosvāmī continued: My dear living entities of their respective times.(9) The
King, since Nārada Muni is an approved saintly son of Saṅkalpā was known as Saṅkalpa, and
person, when cursed by Prajāpati Dakṣa he re- from him lust was born. The sons of Vasu were
plied, “tad bāḍham: Yes, what you have said is known as the eight Vasus. Just hear their names
good. I accept this curse.” He could have cursed from me: Droṇa, Prāṇa, Dhruva, Arka, Agni,
Prajāpati Dakṣa in return, but because he is a Doṣa, Vāstu and Vibhāvasu. From Abhimati,
tolerant and merciful sādhu, he took no ac- the wife of the Vasu named Droṇa, were gener-
tion.(44) ated the sons named Harṣa, Śoka, Bhaya and so
on.(10-11) Ūrjasvatī, the wife of Prāṇa, gave
SB 6.6: The Progeny of the Daughters of
birth to three sons, named Saha, Āyus and
Dakṣa
Purojava. The wife of Dhruva was known as
ŚrīŚukadeva Gosvāmī said: My dear King, Dharaṇi, and from her womb various cities took
thereafter, at the request of Lord Brahmā, birth.(12) From the womb of Vāsanā, the wife
370
of Arka, came many sons, headed by Tarṣa. could not beget children in any of his
Dhārā, the wife of the Vasu named Agni, gave wives.(23) Thereafter the King of the moon
birth to many sons, headed by Draviṇaka.(13) pacified Prajāpati Dakṣa with courteous words
From Kṛttikā, another wife of Agni, came the and thus regained the portions of light he had
son named Skanda, Kārttikeya, whose sons lost during his disease. Nevertheless he could
were headed by Viśākha. From the womb of not beget children. The moon loses his shining
Śarvarī, the wife of the Vasu named Doṣa, power during the dark fortnight, and in the
came the son named Śiśumāra, who was an ex- bright fortnight it is manifest again. O King
pansion of the Supreme Personality of God- Parīkṣit, now please hear from me the names of
head.(14) From Āṅgirasī, the wife of the Vasu Kaśyapa’s wives, from whose wombs the pop-
named Vāstu, was born the great architect ulation of the entire universe has come. They
Viśvakarmā. Viśvakarmābecame the husband are the mothers of almost all the population of
of Ākṛtī, from whom the Manu named Cākṣuṣa the entire universe, and their names are very
was born. The sons of Manu were known as the auspicious to hear. They are Aditi, Diti, Danu,
Viśvadevas and Sādhyas.(15) Ūṣā, the wife of Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā,
Vibhāvasu, gave birth to three sonsVyuṣṭa, Tāmrā, Surabhi, Saramā and Timi. From the
Rociṣa and Ātapa. From Ātapa came womb of Timi all the aquatics took birth, and
Pañcayāma, the span of day, who awakens all from the womb of Saramā the ferocious ani-
living entities to material activities.(16) mals like the tigers and lions took birth.( 24-26)
My dear King Parīkṣit, from the womb of Su-
Sarūpā, the wife of Bhūta, gave birth to the
rabhi the buffalo, cow and other animals with
ten million Rudras, of whom the eleven princi-
cloven hooves took birth, from the womb of
ple Rudras were Raivata, Aja, Bhava, Bhīma,
Tāmrā the eagles, vultures and other large birds
Vāma, Ugra, Vṛṣākapi, Ajaikapāt, Ahirbra-
of prey took birth, and from the womb of Muni
dhna, Bahurūpa and Mahān. Their associates,
the angels took birth.(27) The sons born of Kro-
the ghosts and goblins, who are very fearful,
dhavaśā were the serpents known as dan-
were born of the other wife of Bhūta.(17-18)
daśūka, as well as other serpents and the mos-
The prajāpati Aṅgirā had two wives, named
quitoes. All the various creepers and trees were
Svadhā and Satī. The wife named Svadhā ac-
born from the womb of Ilā. The Rākṣasas, bad
cepted all the Pitās as her sons, and Satī ac-
spirits, were born from the womb of Su-
cepted the Atharvāṅgirasa Veda as her son.(19)
rasā.(28) The Gandharvas were born from the
Kṛśāśva had two wives, named Arcis and
womb of Ariṣṭā, and animals whose hooves are
Dhiṣaṇā. In the wife named Arcis he begot
not split, such as the horse, were born from the
Dhūmaketu and in Dhiṣaṇā he begot four sons,
womb of Kāṣṭhā. O King, from the womb of
named Vedaśirā, Devala, Vayuna and
Danu came sixty-one sons, of whom these
Manu.(20) Kaśyapa, who is also named
eighteen were very important: Dvimūrdhā,
Tārkṣya, had four wivesVinatā [Suparṇā],
Śambara, Ariṣṭa, Hayagrīva, Vibhāvasu, Ayo-
Kadrū, Pataṅgī and Yāminī. Pataṅgī gave birth
mukha, Śaṅkuśirā, Svarbhānu, Kapila, Aruṇa,
to many kinds of birds, and Yāminī gave birth
Pulomā, Vṛṣaparvā, Ekacakra, Anutāpana,
to locusts. Vinatā [Suparṇā] gave birth to
Dhūmrakeśa, Virūpākṣa, Vipracitti and Dur-
Garuḍa, the carrier of Lord Viṣṇu, and to
jaya.( 29-31) The daughter of Svarbhānu
Anūru, or Aruṇa, the chariot driver of the sun-
named Suprabhā was married by Namuci. The
god. Kadrū gave birth to different varieties of
daughter of Vṛṣaparvā named Śarmiṣṭhā was
serpents.(21-22)
given to the powerful King Yayāti, the son of
O Mahārāja Parīkṣit, best of the Bhāratas, Nahuṣa.(32) Vaiśvānara, the son of Danu, had
the constellations named Kṛttikā were all wives four beautiful daughters, named Upadānavī,
of the moon-god. However, because Prajāpati Hayaśirā, Pulomā and Kālakā. Hiraṇyākṣa mar-
Dakṣa had cursed him to suffer from a disease ried Upadānavī, and Kratu married Hayaśirā.
causing gradual destruction, the moon-god Thereafter, at the request of Lord Brahmā,
371
Prajāpati Kaśyapa married Pulomā and Kālakā, eternal enemies the demons, the demigods ac-
the other two daughters of Vaiśvānara. From cepted him as their priest in accordance with
the wombs of these two wives of Kaśyapa came the order of Brahmā when they were aban-
sixty thousand sons, headed by Nivātakavaca, doned by their spiritual master, Bṛhaspati,
who are known as the Paulomas and the whom they had disrespected.(45)
Kālakeyas. They were physically very strong
SB 6.7: Indra Offends His Spiritual Master,
and expert in fighting, and their aim was to dis-
Bṛhaspati.
turb the sacrifices performed by the great sages.
My dear King, when your grandfather Arjuna Mahārāja Parīkṣit inquired from Śukadeva
went to the heavenly planets, he alone killed all Gosvāmī: O great sage, why did the spiritual
these demons, and thus King Indra became ex- master of the demigods, Bṛhaspati, reject the
tremely affectionate toward him.( 33-36) In his demigods, who were his own disciples? What
wife Siṁhikā, Vipracitti begot one hundred and offense did the demigods commit against their
one sons, of whom the eldest is Rāhu and the spiritual master? Please describe to me this in-
others are the one hundred Ketus. All of them cident.(1)
attained positions in the influential planets.(37)
Śukadeva Gosvāmī said: O King, once upon
Now please hear me as I describe the de- a time, the King of heaven, Indra, being ex-
scendants of Aditi in chronological order. In tremely proud because of his great opulence of
this dynasty the Supreme Personality of God- the three worlds, transgressed the law of Vedic
head Nārāyaṇa descended by His plenary ex- etiquette. Seated on his throne, he was sur-
pansion. The names of the sons of Aditi are as rounded by the Maruts, Vasus, Rudras,
follows: Vivasvān, Aryamā, Pūṣā, Tvaṣṭā, Sa- Ādityas, Ṛbhus, Viśvadevas, Sādhyas, Aśvinī-
vitā, Bhaga, Dhātā, Vidhātā, Varuṇa, Mitra, kumāras, Siddhas, Cāraṇas and Gandharvas
Śatru and Urukrama.(38-39) Saṁjñā, the wife and by great saintly persons. Also surrounding
of Vivasvān, the sun-god, gave birth to the him were the Vidyādharas, Apsarās, Kinnaras,
Manu named Śrāddhadeva, and the same fortu- Patagas [birds] and Uragas [snakes]. All of
nate wife also gave birth to the twins Yamarāja them were offering Indra their respects and ser-
and the river Yamunā. Then Yamī, while wan- vices, and the Apsarās and Gandharvas were
dering on the earth in the form of a mare, gave dancing and singing with very sweet musical
birth to the Aśvinī-kumāras.(40) Chāyā, an- instruments. Over Indra’s head was a white um-
other wife of the sun-god, begot two sons brella as effulgent as the full moon. Fanned by
named Śanaiścara and Sāvarṇi Manu, and one yak-tail whisks and served with all the para-
daughter, Tapatī, who married Saṁvaraṇa.(41) phernalia of a great king, Indra was sitting with
From the womb of Mātṛkā, the wife of Aryamā, his wife, Śacīdevī, who occupied half the
were born many learned scholars. Among them throne, when the great sage Bṛhaspati appeared
Lord Brahmā created the human species, which in that assembly. Bṛhaspati, the best of the
are endowed with an aptitude for self-examina- sages, was the spiritual master of Indra and the
tion.(42) demigods and was respected by the demigods
and demons alike. Nevertheless, although Indra
Pūṣā had no sons. When Lord Śiva was an-
saw his spiritual master before him, he did not
gry at Dakṣa, Pūṣā had laughed at LordŚiva and
rise from his own seat or offer a seat to his spir-
shown his teeth. Therefore he lost his teeth and
itual master, nor did Indra offer him a respect-
had to live by eating only ground flour.(43)
ful welcome. Indra did nothing to show him re-
Racanā, the daughter of the Daityas, became
spect.( 2-8) Bṛhaspati knew everything that
the wife of Prajāpati Tvaṣṭā. By his semen he
would happen in the future. Seeing Indra’s
begot in her womb two very powerful sons
transgression of etiquette, he completely under-
named Sanniveśa and Viśvarūpa.(44) Although
stood that Indra was puffed up by his material
Viśvarūpa was the son of the daughter of their
opulence. Although able to curse Indra, he did
not do so. Instead, he left the assembly and in
372
silence returned to his home.(9) fortune.” Although Indra was surrounded by

demigods, he could not find peace of mind.(17)
Indra, the King of heaven, could immedi-
Hearing of the pitiable condition of King Indra,
ately understand his mistake. Realizing he had
the demons, following the instructions of their
disrespected his spiritual master, he con-
guru, Śukrācārya, equipped themselves with
demned himself in the presence of all the mem-
weapons and declared war against the demi-
bers of the assembly.(10) Alas, what a regretta-
gods.(18) The demigods’ heads, thighs and
ble deed I have committed because of my lack
arms and the other parts of their bodies were
of intelligence and my pride in my material op-
injured by the sharp arrows of the demons. The
ulences. I failed to show respect to my spiritual
demigods, headed by Indra, saw no other
master when he entered this assembly, and thus
course than to immediately approach Lord
I have insulted him.(11) Although I am King of
Brahmā with bowed heads for shelter and
the demigods, who are situated in the mode of
proper instruction.(19) When the most power-
goodness, I was proud of a little opulence and
ful Lord Brahmā saw the demigods coming to-
polluted by false ego. Under the circumstances,
ward him, their bodies gravely injured by the
who in this world would accept such riches at
arrows of the demons, he pacified them by his
the risk of falling down? Alas! I condemn my
great causeless mercy and spoke as fol-
wealth and opulence.(12) If a person says,
lows.(20)
“One who is situated on the exalted throne of a
king should not stand up to show respect to an- Lord Brahmā said: O best of the demigods,
other king or a brāhmaṇa,” it is to be under- unfortunately, because of madness resulting
stood that he does not know the superior reli- from your material opulence, you failed to re-
gious principles.(13) Leaders who have fallen ceive Bṛhaspati properly when he came to your
into ignorance and who mislead people by di- assembly. Because he is aware of the Supreme
recting them to the path of destruction [as de- Brahman and fully in control of his senses, he
scribed in the previous verse] are, in effect, is the best of the brāhmaṇas. Therefore it is very
boarding a stone boat, and so too are those who astonishing that you have acted impudently to-
blindly follow them. A stone boat would be un- ward him.(21) Because of your miSBehavior
able to float and would sink in the water with toward Bṛhaspati, you have been defeated by
its passengers. Similarly, those who mislead the demons. My dear demigods, since the de-
people go to hell, and their followers go with mons were weak, having been defeated by you
them.(14) King Indra said: Therefore with great several times, how else could you, who were so
frankness and without duplicity I shall now advanced in opulence, be defeated by
bow my head at the lotus feet of Bṛhaspati, the them?(22) O Indra, your enemies, the demons,
spiritual master of the demigods. Because he is were extremely weak because of their disre-
in the mode of goodness, he is fully aware of spect toward Śukrācārya, but since they have
all knowledge and is the best of the brāhmaṇas. now worshiped Śukrācārya with great devo-
Now I shall touch his lotus feet and offer my tion, they have again become powerful. By
obeisances unto him to try to satisfy him.(15) their devotion to Śukrācārya, they have in-
While Indra, the King of the demigods, thought creased their strength so much that now they
in this way and repented in his own assembly, are even able to easily seize my abode from
Bṛhaspati, the most powerful spiritual master, me.(23) Because of their firm determination to
understood his mind. Thus he became invisible follow the instructions of Śukrācārya, his disci-
to Indra and left home, for Bṛhaspati was spir- ples, the demons, are now unconcerned about
itually more powerful than King Indra.(16) Alt- the demigods. In fact, kings or others who have
hough Indra searched vigorously with the assis- determined faith in the mercy of brāhmaṇas,
tance of the other demigods, he could not find cows and the Supreme Personality of Godhead,
Bṛhaspati. Then Indra thought, “Alas, my spir- Kṛṣṇa, and who always worship these three are
itual master has become dissatisfied with me, always strong in their position.(24) O demi-
and now I have no means of achieving good gods, I instruct you to approach Viśvarūpa, the
373
son of Tvaṣṭā, and accept him as your guru. He son who is advanced in chanting Vedic man-
is a pure and very powerful brāhmaṇa undergo- tras. Therefore although you are junior in rela-
ing austerity and penances. Pleased by your tionship to us, you may become our priest with-
worship, he will fulfill your desires, provided out hesitation.(33)
that you tolerate his being inclined to side with
Śukadeva Gosvāmī continued: When all the
the demons.(25)
demigods requested the great Viśvarūpa to be
Śrīla Śukadeva Gosvāmī continued: Thus their priest, Viśvarūpa, who was advanced in
advised by Lord Brahmā and relieved of their austerities, was very pleased. He replied to
anxiety, all the demigods went to the sage them as follows.(34)
Viśvarūpa, the son of Tvaṣṭā. My dear King,
Śrī Viśvarūpa said: O demigods, although
they embraced him and spoke as follows.(26)
the acceptance of priesthood is decried as caus-
The demigods said: Beloved Viśvarūpa, ing the loss of previously acquired brahminical
may there be all good fortune for you. We, the power, how can someone like me refuse to ac-
demigods, have come to your āśrama as your cept your personal request? You are all exalted
guests. Please try to fulfill our desires accord- commanders of the entire universe. I am your
ing to the time, since we are on the level of your disciple and must take many lessons from you.
parents.(27) O brāhmaṇa, the highest duty of a Therefore I cannot refuse you. I must agree for
son, even though he has sons of his own, is to my own benefit.(35) O exalted governors of
serve his parents, and what to speak of a son various planets, the true brāhmaṇa, who has no
who is a brahmacārī?(28) material possessions, maintains himself by the
profession of accepting śiloñchana. In other
The ācārya, the spiritual master who teaches
words, he picks up grains left in the field and
all the Vedic knowledge and gives initiation by
on the ground in the wholesale marketplace. By
offering the sacred thread, is the personification
this means, householder brāhmaṇas who actu-
of all the Vedas. Similarly, a father personifies
ally abide by the principles of austerity and
Lord Brahmā; a brother, King Indra; a mother,
penance maintain themselves and their families
the planet earth; and a sister, mercy. A guest
and perform all necessary pious activities. A
personifies religious principles, an invited
brāhmaṇa who desires to achieve happiness by
guest personifies the demigod Agni, and all liv-
gaining wealth through professional priesthood
ing entities personify Lord Viṣṇu, the Supreme
must certainly have a very low mind. How shall
Personality of Godhead.(29-30) Dear son, we
I accept such priesthood?(36) All of you are my
have been defeated by our enemies, and there-
superiors. Therefore although accepting priest-
fore we are very much aggrieved. Please mer-
hood is sometimes reproachable, I cannot re-
cifully fulfill our desires by relieving our dis-
fuse even a small request from you. I agree to
tress through the strength of your austerities.
be your priest. I shall fulfill your request by
Please fulfill our prayers.(31) Since you are
dedicating my life and possessions.(37)
completely aware of the Supreme Brahman,
you are a perfect brāhmaṇa, and therefore you ŚrīŚukadeva Gosvāmī continued: O King,
are the spiritual master of all orders of life. We after making this promise to the demigods, the
accept you as our spiritual master and director exalted Viśvarūpa, surrounded by the demi-
so that by the power of your austerity we may gods, performed the necessary priestly activi-
easily defeat the enemies who have conquered ties with great enthusiasm and attention.(38)
us.(32) The demigods continued: Do not fear The opulence of the demons, who are generally
criticism for being younger than us. Such eti- known as the enemies of the demigods, was
quette does not apply in regard to Vedic man- protected by the talents and tactics of
tras. Except in relationship to Vedic mantras, Śukrācārya, but Viśvarūpa, who was most
seniority is determined by age, but one may of- powerful, composed a protective prayer known
fer respectful obeisances even to a younger per- as the Nārāyaṇa-kavaca. By this intelligent
374
mantra, he took away the opulence of the de- composed of twelve syllables [oṁ namo bha-
mons and gave it to Mahendra, the King of gavate vāsudevāya]. Preceding each syllable by
heaven.(39) Viśvarūpa, who was most liberal, the oṁkāra, one should place the syllables of
spoke to King Indra [Sahasrākṣa] the secret the mantra on the tips of his fingers, beginning
hymn that protected Indra and conquered the with the index finger of the right hand and con-
military power of the demons.(40) cluding with the index finger of the left. The
four remaining syllables should be placed on
SB 6.8: The Nārāyaṇa-kavaca Shield
the joints of the thumbs.(7) One must then
King Parīkṣit inquired from Śukadeva chant the mantra of six syllables [oṁ viṣṇave
Gosvāmī: My lord, kindly explain the Viṣṇu namaḥ]. One should place the syllable om on
mantra armor that protected King Indra and en- his heart, the syllable vi on the top of his head,
abled him to conquer his enemies, along with the syllable sa between his eyebrows, the sylla-
their carriers, and enjoy the opulence of the ble na on his tuft of hair [śikhā], and the sylla-
three worlds. Please explain to me that ble ve between his eyes. The chanter of the
Nārāyaṇa armor, by which King Indra achieved mantra should then place the syllable na on all
success in battle, conquering the enemies who the joints of his body and meditate on the sylla-
were endeavoring to kill him. (1-2) ble ma as being a weapon. He should thus be-
come the perfect personification of the mantra.
ŚrīŚukadeva Gosvāmī said: King Indra, the
Thereafter, adding visarga to the final syllable
leader of the demigods, inquired about the ar-
ma he should chant the mantra maḥ astrāya phaṭ
mor known as Nārāyaṇa-kavaca from
in all directions, beginning from the east. In this
Viśvarūpa, who was engaged by the demigods
way, all directions will be bound by the protec-
as their priest. Please hear Viśvarūpa’s reply
tive armor of the mantra.(8-10) After finishing
with great attention.(3)
this chanting, one should think himself qualita-
Viśvarūpa said: If some form of fear arrives, tively one with the Supreme Personality of
one should first wash his hands and legs clean Godhead, who is full in six opulences and is
and then perform ācamana by chanting this worthy to be meditated upon. Then one should
mantra: om apavitraḥ pavitro vā sarvāvasthāṁ chant the following protective prayer to Lord
gato ’pi vā/ yaḥ smaret puṇḍarīkākṣaṁ sa Nārāyaṇa, the Nārāyaṇa-kavaca.(11)
bahyābhyantaraḥśuciḥ/ śrī-viṣṇu śrī-viṣṇu śrī-
The Supreme Lord, who sits on the back of
viṣṇu. Then one should touch kuśa grass and sit
the bird Garuḍa, touching him with His lotus
gravely and silently, facing north. When com-
feet, holds eight weaponsthe conchshell, disc,
pletely purified, one should touch the mantra
shield, sword, club, arrows, bow and ropes.
composed of eight syllables to the eight parts of
May that Supreme Personality of Godhead pro-
his body and touch the mantra composed of
tect me at all times with His eight arms. He is
twelve syllables to his hands. Thus, in the fol-
all-powerful because He fully possesses the
lowing manner, he should bind himself with the
eight mystic powers [aṇimā, laghimā, etc.].(12)
Nārāyaṇa coat of armor. First, while chanting
May the Lord, who assumes the body of a great
the mantra composed of eight syllables [oṁ
fish, protect me in the water from the fierce an-
namo nārāyaṇāya], beginning with the praṇava,
imals that are associates of the demigod Var-
the syllable om, one should touch his hands to
uṇa. By expanding His illusory energy, the
eight parts of his body, starting with the two
Lord assumed the form of the dwarf Vāmana.
feet and progressing systematically to the
May Vāmana protect me on the land. Since the
knees, thighs, abdomen, heart, chest, mouth
gigantic form of the Lord, Viśvarūpa, conquers
and head. Then one should chant the mantra in
the three worlds, may He protect me in the
reverse, beginning from the last syllable [ya],
sky.(13) May Lord Nṛsiṁhadeva, who ap-
while touching the parts of his body in the re-
peared as the enemy of Hiraṇyakaśipu, protect
verse order. These two processes are known as
me in all directions. His loud laughing vibrated
utpatti-nyāsa and saṁhāra-nyāsa respec-
in all directions and caused the pregnant wives
tively.(4-6) Then one should chant the mantra
375
of the asuras to have miscarriages. May that Personality of Godhead, who appeared as an in-
Lord be kind enough to protect me in difficult carnation to protect religious principles, protect
places like the forest and battlefront.(14) The me from the dirt of the Age of Kali.(19) May
Supreme indestructible Lord is ascertained Lord Keśava protect me with His club in the
through the performance of ritualistic sacrifices first portion of the day, and may Govinda, who
and is therefore known as Yajñeśvara. In His is always engaged in playing His flute, protect
incarnation as Lord Boar, He raised the planet me in the second portion of the day. May Lord
earth from the water at the bottom of the uni- Nārāyaṇa, who is equipped with all potencies,
verse and kept it on His pointed tusks. May that protect me in the third part of the day, and may
Lord protect me from rogues on the street. May Lord Viṣṇu, who carries a disc to kill His ene-
Paraśurāma protect me on the tops of moun- mies, protect me in the fourth part of the
tains, and may the elder brother of Bharata, day.(20) May Lord Madhusūdana, who carries
Lord Rāmacandra, along with His brother a bow very fearful for the demons, protect me
Lakṣmaṇa, protect me in foreign countries.(15) during the fifth part of the day. In the evening,
May Lord Nārāyaṇa protect me from unneces- may Lord Mādhava, appearing as Brahmā,
sarily following false religious systems and Viṣṇu and Maheśvara, protect me, and in the
falling from my duties due to madness. May the beginning of night may Lord Hṛṣīkeśa protect
Lord in His appearance as Nara protect me me. At the dead of night [in the second and
from unnecessary pride. May Lord Dattātreya, third parts of night] may Lord Padmanābha
the master of all mystic power, protect me from alone protect me.(21) May the Supreme Per-
falling while performing bhakti-yoga, and may sonality of Godhead, who bears the Śrīvatsa on
Lord Kapila, the master of all good qualities, His chest, protect me after midnight until the
protect me from the material bondage of frui- sky becomes pinkish. May Lord Janārdana,
tive activities.(16) May Sanat-kumāra protect who carries a sword in His hand, protect me at
me from lusty desires. As I begin some auspi- the end of night [during the last four ghaṭikās
cious activity, may Lord Hayagrīva protect me of night]. May Lord Dāmodara protect me in
from being an offender by neglecting to offer the early morning, and may Lord Viśveśvara
respectful obeisances to the Supreme Lord. protect me during the junctions of day and
May Devarṣi Nārada protect me from commit- night.(22)
ting offenses in worshiping the Deity, and may
Set into motion by the Supreme Personality
Lord Kūrma, the tortoise, protect me from fall-
of Godhead and wandering in all the four direc-
ing to the unlimited hellish planets.(17) May
tions, the disc of the Supreme Lord has sharp
the Supreme Personality of Godhead in His in-
edges as destructive as the fire of devastation at
carnation as Dhanvantari relieve me from un-
the end of the millennium. As a blazing fire
desirable eatables and protect me from physical
burns dry grass to ashes with the assistance of
illness. May Lord Ṛṣabhadeva, who conquered
the breeze, may that Sudarśana cakra burn our
His inner and outer senses, protect me from fear
enemies to ashes.(23) O club in the hand of the
produced by the duality of heat and cold. May
Supreme Personality of Godhead, you produce
Yajña protect me from defamation and harm
sparks of fire as powerful as thunderbolts, and
from the populace, and may Lord Balarāma as
you are extremely dear to the Lord. I am also
Śeṣa protect me from envious serpents.(18)
His servant. Therefore kindly help me pound to
May the Personality of Godhead in His incar-
pieces the evil living beings known as
nation as Vyāsadeva protect me from all kinds
Kuṣmāṇḍas, Vaināyakas, Yakṣas, Rākṣasas,
of ignorance resulting from the absence of Ve-
Bhūtas and Grahas. Please pulverize them.(24)
dic knowledge. May Lord Buddhadeva protect
O best of conchshells, O Pāñcajanya in the
me from activities opposed to Vedic principles
hands of the Lord, you are always filled with
and from laziness that causes one to madly for-
the breath of Lord Kṛṣṇa. Therefore you create
get the Vedic principles of knowledge and ritu-
a fearful sound vibration that causes trembling
alistic action. May Kalkideva, the Supreme
376
in the hearts of enemies like the Rākṣasas, pra- analysis, however, together they constitute the
matha ghosts, Pretas, Mātās, Piśācas and supreme one, the Personality of Godhead.
brāhmaṇa ghosts with fearful eyes.(25) O king Therefore those who are advanced in spiritual
of sharp-edged swords, you are engaged by the knowledge see unity in diversity. For such ad-
Supreme Personality of Godhead. Please cut vanced persons, the Lord’s bodily decorations,
the soldiers of my enemies to pieces. Please cut His name, His fame, His attributes and forms
them to pieces! O shield marked with a hundred and the weapons in His hand are manifestations
brilliant moonlike circles, please cover the eyes of the strength of His potency. According to
of the sinful enemies. Pluck out their sinful their elevated spiritual understanding, the om-
eyes.(26) niscient Lord, who manifests various forms, is
present everywhere. May He always protect us
May the glorification of the transcendental
everywhere from all calamities.(32-33) Prah-
name, form, qualities and paraphernalia of the
lāda Mahārāja loudly chanted the holy name of
Supreme Personality of Godhead protect us
Lord Nṛsiṁhadeva. May Lord Nṛsiṁhadeva,
from the influence of bad planets, meteors, en-
roaring for His devotee Prahlāda Mahārāja,
vious human beings, serpents, scorpions, and
protect us from all fear of dangers created by
animals like tigers and wolves. May it protect
stalwart leaders in all directions through poi-
us from ghosts and the material elements like
son, weapons, water, fire, air and so on. May
earth, water, fire and air, and may it also protect
the Lord cover their influence by His own tran-
us from lightning and our past sins. We are al-
scendental influence. May Nṛsiṁhadeva pro-
ways afraid of these hindrances to our auspi-
tect us in all directions and in all corners,
cious life. Therefore, may they all be com-
above, below, within and without.(34)
pletely destroyed by the chanting of the Hare
Kṛṣṇa mahā-mantra.(27-28) Lord Garuḍa, the Viśvarūpa continued: O Indra, this mystic
carrier of Lord Viṣṇu, is the most worshipable armor related to Lord Nārāyaṇa has been de-
lord, for he is as powerful as the Supreme Lord scribed by me to you. By putting on this protec-
Himself. He is the personified Vedas and is tive covering, you will certainly be able to con-
worshiped by selected verses. May he protect quer the leaders of the demons.(35) If one em-
us from all dangerous conditions, and may Lord ploys this armor, whomever he sees with his
Viṣvaksena, the Personality of Godhead, also eyes or touches with his feet is immediately
protect us from all dangers by His holy freed from all the above-mentioned dan-
names.(29) May the Supreme Personality of gers.(36) This prayer, Nārāyaṇa-kavaca, con-
Godhead’s holy names, His transcendental stitutes subtle knowledge transcendentally con-
forms, His carriers and all the weapons deco- nected with Nārāyaṇa. One who employs this
rating Him as personal associates protect our prayer is never disturbed or put in danger by the
intelligence, senses, mind and life air from all government, by plunderers, by evil demons or
dangers.(30) by any type of disease.(37) O King of heaven,
a brāhmaṇa named Kauśika formerly used this
The subtle and gross cosmic manifestation
armor when he purposely gave up his body in
is material, but nevertheless it is nondifferent
the desert by mystic power.(38) Surrounded by
from the Supreme Personality of Godhead be-
many beautiful women, Citraratha, the King of
cause He is ultimately the cause of all causes.
Gandharvaloka, was once passing in his air-
Cause and effect are factually one because the
plane over the brāhmaṇa’s body at the spot
cause is present in the effect. Therefore the Ab-
where the brāhmaṇa had died.(39) Suddenly
solute Truth, the Supreme Personality of God-
Citraratha was forced to fall from the sky head-
head, can destroy all our dangers by any of His
first with his airplane. Struck with wonder, he
potent parts.(31) The Supreme Personality of
was ordered by the great sages named the
Godhead, the living entities, the material en-
Vālikhilyas to throw the brāhmaṇa’s bones in
ergy, the spiritual energy and the entire creation
the nearby river Sarasvatī. He had to do this and
are all individual substances. In the ultimate
bathe in the river before returning to his own
377
abode.(40) burden of these reactions with folded hands. He

suffered for one year, and then to purify himself
ŚrīŚukadeva Gosvāmī said: My dear
he distributed the reactions for this sinful kill-
Mahārāja Parīkṣit, one who employs this armor
ing among the earth, water, trees and
or hears about it with faith and veneration when
women.(6) In return for King Indra’s benedic-
afraid because of any conditions in the material
tion that ditches in the earth would be filled au-
world is immediately freed from all dangers
tomatically, the land accepted one fourth of the
and is worshiped by all living entities.(41) King
sinful reactions for killing a brāhmaṇa. Because
Indra, who performed one hundred sacrifices,
of those sinful reactions, we find many deserts
received this prayer of protection from
on the surface of the earth.(7) In return for In-
Viśvarūpa. After conquering the demons, he
dra’s benediction that their branches and twigs
enjoyed all the opulences of the three
would grow back when trimmed, the trees ac-
worlds.(42)
cepted one fourth of the reactions for killing a
SB 6.9: Appearance of the Demon brāhmaṇa. These reactions are visible in the
Vṛtrāsura flowing of sap from trees. [Therefore one is for-
bidden to drink this sap.](8) In return for Lord
ŚrīŚukadeva Gosvāmī continued:
Indra’s benediction that they would be able to
Viśvarūpa, who was engaged as the priest of
enjoy lusty desires continuously, even during
the demigods, had three heads. He used one to
pregnancy for as long as sex is not injurious to
drink the beverage soma-rasa, another to drink
the embryo, women accepted one fourth of the
wine and the third to eat food. O King Parīkṣit,
sinful reactions. As a result of those reactions,
thus I have heard from authorities.(1) O
women manifest the signs of menstruation
Mahārāja Parīkṣit, the demigods were related to
every month.(9) And in return for King Indra’s
Viśvarūpa from his father’s side, and therefore
benediction that water would increase the vol-
he visibly offered clarified butter in the fire
ume of other substances with which it was
while chanting mantras such as indrāya idaṁ
mixed, water accepted one fourth of the sinful
svāhā [“this is meant for King Indra”] and idam
reactions. Therefore there are bubbles and foam
agnaye [“this is for the demigod of fire”]. He
in water. When one collects water, these should
loudly chanted these mantras and offered each
be avoided.(10)
of the demigods his proper share.(2) Although
offering clarified butter in the sacrificial fire in After Viśvarūpa was killed, his father,
the name of the demigods, without the Tvaṣṭā, performed ritualistic ceremonies to kill
knowledge of the demigods he also offered ob- Indra. He offered oblations in the sacrificial
lations to the demons because they were his rel- fire, saying, “O enemy of Indra, flourish to kill
atives through his mother.(3) Once upon a time, your enemy without delay.”(11) Thereafter,
however, the King of heaven, Indra, understood from the southern side of the sacrificial fire
that Viśvarūpa was secretly cheating the demi- known as Anvāhārya came a fearful personality
gods by offering oblations on behalf of the de- who looked like the destroyer of the entire cre-
mons. He became extremely afraid of being de- ation at the end of the millennium.(12) Like ar-
feated by the demons, and in great anger at rows released in the four directions, the de-
Viśvarūpa he cut Viśvarūpa’s three heads from mon’s body grew, day after day. Tall and black-
his shoulders.(4) Thereafter, the head meant for ish, he appeared like a burnt hill and was as lus-
drinking soma-rasa was transformed into a ka- trous as a bright array of clouds in the evening.
piñjala [francolin partridge]. Similarly, the The hair on the demon’s body and his beard and
head meant for drinking wine was transformed moustache were the color of melted copper, and
into a kalaviṅka [sparrow], and the head meant his eyes were piercing like the midday sun. He
for eating food became a tittiri [common par- appeared unconquerable, as if holding the three
tridge].(5) Although Indra was so powerful that worlds on the points of his blazing trident.
he could neutralize the sinful reactions for kill- Dancing and shouting with a loud voice, he
ing a brāhmaṇa, he repentantly accepted the made the entire surface of the earth tremble as
378
if from an earthquake. As he yawned again and us from the great and fearful danger caused by
again, he seemed to be trying to swallow the the son of Tvaṣṭā.(23) In the beginning of crea-
whole sky with his mouth, which was as deep tion, a tremendous wind caused fierce waves of
as a cave. He seemed to be licking up all the inundating water. The great waves made such a
stars in the sky with his tongue and eating the horrible sound that Lord Brahmā almost fell
entire universe with his long, sharp teeth. See- from his seat on the lotus into the water of dev-
ing this gigantic demon, everyone, in great fear, astation, but he was saved with the help of the
ran here and there in all directions.(13-17) That Lord. Thus we also expect the Lord to protect
very fearful demon, who was actually the son us from this dangerous condition.(24) The Su-
of Tvaṣṭā, covered all the planetary systems by preme Personality of Godhead, who created us
dint of austerity. Therefore he was named by His external potency and by whose mercy
Vṛtra, or one who covers everything.(18) The we expand the creation of the universe, is al-
demigods, headed by Indra, charged the demon ways situated before us as the Supersoul, but
with their soldiers, striking him with their own we cannot see His form. We are unable to see
transcendental bows and arrows and other Him because all of us think that we are separate
weapons but Vṛtrāsura swallowed all their and independent gods.(25) By His inconceiva-
weapons.(19) Struck with wonder and disap- ble internal potency, the Supreme Personality
pointment upon seeing the strength of the de- of Godhead expands into various transcenden-
mon, the demigods lost their own strength. tal bodies as Vāmanadeva, the incarnation of
Therefore they all met together to try to please strength among the demigods; Paraśurāma, the
the Supersoul, the Supreme Personality of God- incarnation among saints; Nṛsiṁhadeva and
head, Nārāyaṇa, by worshiping Him.(20) Varāha, incarnations among animals; and Mat-
sya and Kūrma, incarnations among aquatics.
The demigods said: The three worlds are
He accepts various transcendental bodies
created by the five elementsnamely ether, air,
among all types of living entities, and among
fire, water and earthwhich are controlled by
human beings He especially appears as Lord
various demigods, beginning from Lord
Kṛṣṇa and Lord Rāma. By His causeless mercy,
Brahmā. Being very much afraid that the time
He protects the demigods, who are always har-
factor will end our existence, we offer presen-
assed by the demons. He is the supreme wor-
tations unto time by performing our work as
shipable Deity of all living entities. He is the
time dictates. The time factor himself, how-
supreme cause, represented as the male and fe-
ever, is afraid of the Supreme Personality of
male creative energies. Although different
Godhead. Therefore let us now worship that
from this universe, He exists in His universal
Supreme Lord, who alone can give us full pro-
form [virāṭ-rūpa]. In our fearful condition, let
tection.(21) Free from all material conceptions
us take shelter of Him, for we are sure that the
of existence and never wonder-struck by any-
Supreme Lord, the Supreme Soul, will give us
thing, the Lord is always jubilant and fully sat-
His protection.(26-27)
isfied by His own spiritual perfection. He has
no material designations, and therefore He is ŚrīŚukadeva Gosvāmī said: My dear King,
steady and unattached. That Supreme Personal- when all the demigods offered Him their pray-
ity of Godhead is the only shelter of everyone. ers, the Supreme Personality of Godhead, Lord
Anyone desiring to be protected by others is Hari, carrying His weapons, the conchshell,
certainly a great fool who desires to cross the disc and club, appeared first within their hearts
sea by holding the tail of a dog.(22) The Manu and then before them.(28) Surrounding and
named King Satyavrata formerly saved himself serving the Supreme Personality of Godhead,
by tying the small boat of the entire world to Nārāyaṇa, were sixteen personal attendants,
the horn of the Matsya avatāra, the fish incar- decorated with ornaments and appearing ex-
nation. By the grace of the Matsya avatāra, actly like Him but without the mark of Śrīvatsa
Manu saved himself from the great danger of and the Kaustubha jewel. O King, when all the
the flood. May that same fish incarnation save
379
demigods saw the Supreme Lord in that pos- transformed, You create, maintain and annihi-
ture, smiling with eyes like the petals of lotuses late this cosmic manifestation by Yourself.
grown in autumn, they were overwhelmed with Nevertheless, although You appear engaged in
happiness and immediately fell down like rods, material activity, You are transcendental to all
offering daṇḍavats. Then they slowly rose and material qualities. Consequently these tran-
pleased the Lord by offering Him prayers.(29- scendental activities of Yours are extremely
30) difficult to understand.(34) These are our in-
quiries. The ordinary conditioned soul is sub-
The demigods said: O Supreme Personality
ject to the material laws, and he thus receives
of Godhead, You are competent to give the re-
the fruits of his actions. Does Your Lordship,
sults of sacrifice, and You are also the time fac-
like an ordinary human being, exist within this
tor that destroys all such results in due course.
material world in a body produced by the ma-
You are the one who releases the cakra to kill
terial modes? Do You enjoy or suffer the good
the demons. O Lord, who possess many varie-
or bad results of actions under the influence of
ties of names, we offer our respectful obei-
time, past work and so forth? Or, on the con-
sances unto You.(31) O supreme controller,
trary, are You present here only as a neutral
You control the three destinations [promotion
witness who is self-sufficient, free from all ma-
to the heavenly planets, birth as a human being,
terial desires, and always full of spiritual po-
and condemnation in hell], yet Your supreme
tency? We certainly cannot understand Your
abode is Vaikuṇṭha-dhāma. Since we appeared
actual position.(35) O Supreme Personality of
after You created this cosmic manifestation,
Godhead, all contradictions can be reconciled
Your activities are impossible for us to under-
in You. O Lord, since You are the Supreme
stand. We therefore have nothing to offer You
Person, the reservoir of unlimited spiritual
but our humble obeisances.(32)
qualities, the supreme controller, Your unlim-
O Supreme Personality of Godhead, O ited glories are inconceivable to the condi-
Nārāyaṇa, O Vāsudeva, original person! O tioned souls. Many modern theologians argue
most exalted person, supreme experience, wel- about right and wrong without knowing what is
fare personified! O supreme benediction, su- actually right. Their arguments are always false
premely merciful and changeless! O support of and their judgments inconclusive because they
the cosmic manifestation, sole proprietor of all have no authorized evidence with which to gain
planetary systems, master of everything and knowledge of You. Because their minds are ag-
husband of the goddess of fortune! Your Lord- itated by scriptures containing false conclu-
ship is realized by the topmost sannyāsīs, who sions, they are unable to understand the truth
wander about the world to preach Kṛṣṇa con- concerning You. Furthermore, because of pol-
sciousness, fully absorbed in samādhi through luted eagerness to arrive at the right conclusion,
bhakti-yoga. Because their minds are concen- their theories are incapable of revealing You,
trated upon You, they can receive the concep- who are transcendental to their material con-
tion of Your personality in their fully purified ceptions. You are one without a second, and
hearts. When the darkness in their hearts is therefore in You contradictions like doing and
completely eradicated and You are revealed to not doing, happiness and distress, are not con-
them, the transcendental bliss they enjoy is the tradictory. Your potency is so great that it can
transcendental form of Your Lordship. No one do and undo anything as You like. With the
but such persons can realize You. Therefore we help of that potency, what is impossible for
simply offer You our respectful obei- You? Since there is no duality in Your consti-
sances.(33) O Lord, You need no support, and tutional position, You can do everything by the
although You have no material body, You do influence of Your energy.(36) A rope causes
not need cooperation from us. Since You are fear for a bewildered person who considers it a
the cause of the cosmic manifestation and You snake, but not for a person with proper intelli-
supply its material ingredients without being
380
gence who knows it to be only a rope. Simi- therefore pray that Your Lordship appear today
larly, You, as the Supersoul in everyone’s as another incarnation, if You so desire, to kill
heart, inspire fear or fearlessness according to the great demon Vṛtrāsura.(40) O supreme pro-
one’s intelligence, but in You there is no dual- tector, O grandfather, O supreme pure, O Lord!
ity.(37) With deliberation, one will see that the We are all surrendered souls at Your lotus feet.
Supreme Soul, although manifested in different Indeed, our minds are bound to Your lotus feet
ways, is actually the basic principle of every- in meditation by chains of love. Now please
thing. The total material energy is the cause of manifest Your incarnation. Accepting us as
the material manifestation, but the material en- Your own eternal servants and devotees, be
ergy is caused by Him. Therefore He is the pleased with us and sympathetic toward us. By
cause of all causes, the manifester of intelli- Your love-filled glance, with its cool and pleas-
gence and the senses. He is perceived as the Su- ing smile of sympathy, and by the sweet, nec-
persoul of everything. Without Him, every- tarean words emanating from Your beautiful
thing would be dead. You, as that Supersoul, face, free us from the anxiety caused by this
the supreme controller, are the only one re- Vṛtrāsura, who always pains the cores of our
maining.(38) Therefore, O killer of the Madhu hearts.(41) O Lord, as the small sparks of a fire
demon, incessant transcendental bliss flows in cannot possibly perform the actions of the
the minds of those who have even once tasted whole fire, we sparks of Your Lordship cannot
but a drop of the nectar from the ocean of Your inform You of the necessities of our lives. You
glories. Such exalted devotees forget the tiny are the complete whole. Therefore, of what do
reflection of so-called material happiness pro- we need to inform You? You know everything
duced from the material senses of sight and because You are the original cause of the cos-
sound. Free from all desires, such devotees are mic manifestation, the maintainer and the anni-
the real friends of all living entities. Offering hilator of the entire universal creation. You al-
their minds unto You and enjoying transcen- ways engage in Your pastimes with Your spir-
dental bliss, they are expert in achieving the itual and material energies, for You are the con-
real goal of life. O Lord, You are the soul and troller of all these varied energies. You exist
dear friend of such devotees, who never need within all living entities, within the cosmic
return to this material world. How could they manifestation, and also beyond them. You exist
give up engagement in Your devotional ser- internally as Parabrahman and externally as the
vice?(39) O Lord, O personified three worlds, ingredients of the material creation. Therefore,
father of the three worlds! O strength of the although manifested in various stages, at differ-
three worlds, in the form of the Vāmana incar- ent times and places, and in various bodies,
nation! O three-eyed form of Nṛsiṁhadeva! O You, the Personality of Godhead, are the origi-
most beautiful person within the three worlds! nal cause of all causes. Indeed, You are the
Everything and everyone, including human be- original element. You are the witness of all ac-
ings and even the Daitya demons and the Dāna- tivities, but because You are as great as the sky,
vas, is but an expansion of Your energy. O su- You are never touched by any of them. You are
premely powerful one, You have always ap- the witness of everything as Parabrahman and
peared in Your forms as the various incarna- Paramātmā. O Supreme Personality of God-
tions to punish the demons as soon as they behead, nothing is unknown to You.(42) Dear
come very powerful. You appear as Lord Lord, You are omniscient, and therefore You
Vāmanadeva, Lord Rāma and Lord Kṛṣṇa. You know very well why we have taken shelter at
appear sometimes as an animal like Lord Boar, Your lotus feet, which provide shade that gives
sometimes a mixed incarnation like Lord relief from all material disturbances. Since You
Nṛsiṁhadeva and Lord Hayagrīva, and some- are the supreme spiritual master and You know
times an aquatic like Lord Fish and Lord Tor- everything, we have sought shelter of Your lo-
toise. Assuming such various forms, You have tus feet for instruction. Please give us relief by
always punished the demons and Dānavas. We counteracting our present distress. Your lotus
381
feet are the only shelter for a fully surrendered awards that which is desired by such fools, he
devotee and are the only means for subduing all must also be considered foolish.(49) A pure
the tribulations of this material world.(43) devotee who is fully accomplished in the sci-
Therefore, O Lord, O supreme controller, O ence of devotional service will never instruct a
Lord Kṛṣṇa, please annihilate this dangerous foolish person to engage in fruitive activities
demon Vṛtrāsura, Tvaṣṭā’s son, who has al- for material enjoyment, not to speak of helping
ready swallowed all our weapons, our para- him in such activities. Such a devotee is like an
phernalia for fighting, and our strength and inexperienced physician, who never encourages a
fluence.(44) O Lord, O supreme pure, You live patient to eat food injurious to his health, even
within the core of everyone’s heart and observe if the patient desires it.(50) O Maghavan [In-
all the desires and activities of the conditioned dra], all good fortune unto you. I advise you to
souls. O Supreme Personality of Godhead approach the exalted saint Dadhyañca
known as Lord Kṛṣṇa, Your reputation is bright [Dadhīci]. He has become very accomplished
and illuminating. You have no beginning, for in knowledge, vows and austerities, and his
You are the beginning of everything. This is body is very strong. Go ask him for his body
understood by pure devotees because You are without delay.(51) That saintly Dadhyañca,
easily accessible to the pure and truthful. When who is also known as Dadhīci, personally as-
the conditioned souls are liberated and shel- similated the spiritual science and then deliv-
tered at Your lotus feet after roving throughout ered it to the Aśvinī-kumāras. It is said that
the material world for many millions of years, Dadhyañca gave them mantras through the
they attain the highest success of life. There- head of a horse. Therefore the mantras are
fore, O Lord, O Supreme Personality of God- called Aśvaśira. After obtaining the mantras of
head, we offer our respectful obeisances at spiritual science from Dadhīci, the Aśvinī-
Your lotus feet.(45) kumāras became jīvan-mukta, liberated even in
this life.(52) Dadhyañca’s invincible protective
ŚrīŚukadeva Gosvāmī continued: O King
covering known as the Nārāyaṇa-kavaca was
Parīkṣit, when the demigods offered the Lord
given to Tvaṣṭā, who delivered it to his son
their sincere prayers in this way, the Lord lis-
Viśvarūpa, from whom you have received it.
tened by His causeless mercy. Being pleased,
Because of this Nārāyaṇa-kavaca, Dadhīci’s
He then replied to the demigods.(46)
body is now very strong. You should therefore
The Supreme Personality of Godhead said: beg him for his body.(53) When the Aśvinī-
O beloved demigods, you have offered your kumāras beg for Dadhyañca’s body on your be-
prayers to Me with great knowledge, and I am half, he will surely give it because of affection.
certainly most pleased with you. A person is Do not doubt this, for Dadhyañca is very expe-
liberated by such knowledge, and thus he re- rienced in religious understanding. When
members My exalted position, which is above Dadhyañca awards you his body, Viśvakarmā
the conditions of material life. Such a devotee will prepare a thunderbolt from his bones. This
is fully purified by offering prayers in full thunderbolt will certainly kill Vṛtrāsura be-
knowledge. This is the source of devotional ser- cause it will be invested with My power.(54)
vice to Me.(47) O best of the intelligent demi- When Vṛtrāsura is killed because of My spir-
gods, although it is true that nothing is difficult itual strength, you will regain your strength,
for one to obtain when I am pleased with him, weapons and wealth. Thus there will be all
a pure devotee, whose mind is exclusively fixed good fortune for all of you. Although Vṛtrāsura
upon Me, does not ask Me for anything but the can destroy all the three worlds, do not fear that
opportunity to engage in devotional ser- he will harm you. He is also a devotee and will
vice.(48) Those who think material assets to be never be envious of you.(55)
everything or to be the ultimate goal of life are
SB 6.10: The Battle Between the Demigods
called misers [kṛpaṇas]. They do not know the
and Vṛtrāsura
ultimate necessity of the soul. Moreover, if one
382
ŚrīŚukadeva Gosvāmī said: After instruct- is unhappy to see the distress of other living be-
ing Indra in this way, the Supreme Personality ings and happy to see their happiness, his reli-
of Godhead, Hari, the cause of the cosmic man- gious principles are appreciated as imperisha-
ifestation, then and there disappeared from the ble by exalted persons who are considered pi-
presence of the onlooking demigods.(1) O King ous and benevolent.(9) This body, which is eat-
Parīkṣit, following the Lord’s instructions, the able by jackals and dogs after death, does not
demigods approached Dadhīci, the son of actually do any good for me, the spirit soul. It
Atharvā. He was very liberal, and when they is usable only for a short time and may perish
begged him to give them his body, he at once at any moment. The body and its possessions,
partially agreed. However, just to hear religious its riches and relatives, must all be engaged for
instructions from them, he smiled and jokingly the benefit of others, or else they will be
spoke as follows.(2) O elevated demigods, at sources of tribulation and misery.(10)
the time of death, severe, unbearable pain takes
ŚrīŚukadeva Gosvāmī said: Dadhīci Muni,
away the consciousness of all living entities
the son of Atharvā, thus resolved to give his
who have accepted material bodies. Don’t you
body to the service of the demigods. He placed
know about this pain?(3) In this material world,
himself, the spirit soul, at the lotus feet of the
every living entity is very much addicted to his
Supreme Personality of Godhead and in this
material body. Struggling to keep his body for-
way gave up his gross material body made of
ever, everyone tries to protect it by all means,
five elements.(11) Dadhīci Muni controlled his
even at the sacrifice of all his possessions.
senses, life force, mind and intelligence and be-
Therefore, who would be prepared to deliver
came absorbed in trance. Thus he cut all his ma-
his body to anyone, even if it were demanded
terial bonds. He could not perceive how his ma-
by Lord Viṣṇu?(4)
terial body became separated from his self.(12)
The demigods replied: O exalted brāhmaṇa, Thereafter, King Indra very firmly took up the
pious persons like you, whose activities are thunderbolt manufactured by Viśvakarmā from
praiseworthy, are very kind and affectionate to the bones of Dadhīci. Charged with the exalted
people in general. What can’t such pious souls power of Dadhīci Muni and enlightened by the
give for the benefit of others? They can give power of the Supreme Personality of Godhead,
everything, including their bodies.(5) Those Indra rode on the back of his carrier, Airāvata,
who are too self-interested beg something from surrounded by all the demigods, while all the
others, not knowing of others’ pain. But if the great sages offered him praise. Thus he shone
beggar knew the difficulty of the giver, he very beautifully, pleasing the three worlds as he
would not ask for anything. Similarly, he who rode off to kill Vṛtrāsura.(13-14) My dear King
is able to give charity does not know the beg- Parīkṣit, as Rudra, being very angry at Antaka
gar’s difficulty, for otherwise he would not re- [Yamarāja] had formerly run toward Antaka to
fuse to give the beggar anything he might want kill him, Indra angrily and with great force at-
as charity.(6) tacked Vṛtrāsura, who was surrounded by the
leaders of the demoniac armies.(15) Thereafter,
The great sage Dadhīci said: Just to hear
at the end of Satya-yuga and the beginning of
from you about religious principles, I refused to
Tretā-yuga, a fierce battle took place between
offer my body at your request. Now, although
the demigods and the demons on the bank of
my body is extremely dear to me, I must give it
the Narmadā.(16) O King, when all the asuras
up for your better purposes since I know that it
came onto the battlefield, headed by Vṛtrāsura,
will leave me today or tomorrow.
they saw King Indra carrying the thunderbolt
O demigods, one who has no compassion for and surrounded by the Rudras, Vasus, Ādityas,
humanity in its suffering and does not sacrifice Aśvinī-kumāras, Pitās, Vahnis, Maruts, Ṛbhus,
his impermanent body for the higher causes of Sādhyas and Viśvadevas. Surrounded by his
religious principles or eternal glory is certainly company, Indra shone so brightly that his efful-
pitied even by the immovable beings.(8) If one gence was intolerable to the demons.(17-18)
383
Many hundreds and thousands of demons, their leader even in the very beginning of the
demi-demons, Yakṣas, Rākṣasas [man-eaters] fight, they decided to flee because all their
and others, headed by Sumāli and Māli, resisted prowess had been taken away by the en-
the armies of King Indra, which even death per- emy.(29) Seeing his army broken and all the
sonified cannot easily overcome. Among the asuras, even those known as great heroes, flee-
demons were Namuci, Śambara, Anarvā, ing the battlefield out of intense fear, Vṛtrāsura,
Dvimūrdhā, Ṛṣabha, Asura, Hayagrīva, who was truly a great-minded hero, smiled and
Śaṅkuśirā, Vipracitti, Ayomukha, Pulomā, spoke the following words. (30) According to
Vṛṣaparvā, Praheti, Heti and Utkala. Roaring his position and the time and circumstances,
tumultuously and fearlessly like lions, these in- Vṛtrāsura, the hero among heroes, spoke words
vincible demons, all dressed in golden orna- that were much to be appreciated by thoughtful
ments, gave pain to the demigods with weapons men. He called to the heroes of the demons, “O
like clubs, bludgeons, arrows, barbed darts, Vipracitti! O Namuci! O Pulomā! O Maya,
mallets and lances.(19-22) Armed with lances, Anarvā and Śambara! Please hear me and do
tridents, axes, swords and other weapons like not flee.”(31) Vṛtrāsura said: All living entities
śataghnīs and bhuśuṇḍis, the demons attacked who have taken birth in this material world
from different directions and scattered all the must die. Surely, no one in this world has found
chiefs of the demigod armies.(23) As the stars any means to be saved from death. Even provi-
in the sky cannot be seen when covered by dence has not provided a means to escape it.
dense clouds, the demigods, being completely Under the circumstances, death being inevita-
covered by networks of arrows falling upon ble, if one can gain promotion to the higher
them one after another, could not be seen.(24) planetary systems and be always celebrated
The showers of various weapons and arrows re- here by dying a suitable death, what man will
leased to kill the soldiers of the demigods did not accept such a glorious death?(32) There are
not reach them because the demigods, acting two ways to meet a glorious death, and both are
quickly, cut the weapons into thousands of very rare. One is to die after performing mystic
pieces in the sky.(25) As their weapons and yoga, especially bhakti-yoga, by which one can
mantras decreased, the demons began shower- control the mind and living force and die ab-
ing mountain peaks, trees and stones upon the sorbed in thought of the Supreme Personality
demigod soldiers, but the demigods were so of Godhead. The second is to die on the battle-
powerful and expert that they nullified all these field, leading the army and never showing
weapons by breaking them to pieces in the sky one’s back. These two kinds of death are rec-
as before.(26) ommended in the śāstra as glorious.(33)
When the soldiers of the demons, com- SB 6.11: The Transcendental Qualities of
manded by Vṛtrāsura, saw that the soldiers of Vṛtrāsura
King Indra were quite well, having not been in-
ŚrīŚukadeva Gosvāmī said: O King,
jured at all by their volleys of weapons, not
Vṛtrāsura, the commander in chief of the de-
even by the trees, stones and mountain peaks,
mons, advised his lieutenants in the principles
the demons were very much afraid.(27) When
of religion, but the cowardly demoniac com-
insignificant persons use rough words to cast
manders, intent upon fleeing the battlefield,
false, angry accusations against saintly persons,
were so disturbed by fear that they could not
their fruitless words do not disturb the great
accept his words.(1) O King Parīkṣit, the dem-
personalities. Similarly, all the efforts of the de-
igods, taking advantage of a favorable oppor-
mons against the demigods, who were favora-
tunity presented by time, attacked the army of
bly situated under the protection of Kṛṣṇa, were
the demons from the rear and began driving
futile.(28) The asuras, who are never devotees
away the demoniac soldiers, scattering them
of Lord Kṛṣṇa, the Supreme Personality of
here and there as if their army had no leader.
Godhead, lost their pride in fighting when they
Seeing the pitiable condition of his soldiers,
found all their endeavors futile. Leaving aside
384
Vṛtrāsura, the best of the asuras, who was When he saw Indra’s carrier elephant thus
called Indraśatru, the enemy of Indra, was very fatigued and injured and when he saw Indra
much aggrieved. Unable to tolerate such re- morose because his carrier had been harmed in
verses, he stopped and forcefully rebuked the that way, the great soul Vṛtrāsura, following re-
demigods, speaking the following words in an ligious principles, refrained from again striking
angry mood.(2-3) O demigods, these demoniac Indra with the club. Taking this opportunity, In-
soldiers have taken birth uselessly. Indeed, they dra touched the elephant with his nectar-pro-
have come from the bodies of their mothers ex- ducing hand, thus relieving the animal’s pain
actly like stool. What is the benefit of killing and curing its injuries. Then the elephant and
such enemies from behind while they are run- Indra both stood silently.(12) O King, when the
ning in fear? One who considers himself a hero great hero Vṛtrāsura saw Indra, his enemy, the
should not kill an enemy who is afraid of losing killer of his brother, standing before him with a
his life. Such killing is never glorious, nor can thunderbolt in his hand, desiring to fight,
it promote one to the heavenly planets.(4) O in- Vṛtrāsura remembered how Indra had cruelly
significant demigods, if you truly have faith in killed his brother. Thinking of Indra’s sinful ac-
your heroism, if you have patience in the cores tivities, he became mad with lamentation and
of your hearts and if you are not ambitious for forgetfulness. Laughing sarcastically, he spoke
sense gratification, please stand before me for as follows.(13)
a moment.(5)
Śrī Vṛtrāsura said: He who has killed a
Śukadeva Gosvāmī said: Vṛtrāsura, the an- brāhmaṇa, he who has killed his spiritual mas-
gry and most powerful hero, terrified the dem- terindeed, he who has killed my brotheris now,
igods with his stout and strongly built body. by good fortune, standing before me face to
When he roared with a resounding voice, nearly face as my enemy. O most abominable one,
all living entities fainted.(6) When all the dem- when I pierce your stonelike heart with my tri-
igods heard Vṛtrāsura’s tumultuous roar, which dent, I shall be freed from my debt to my
resembled that of a lion, they fainted and fell to brother.(14) Only for the sake of living in the
the ground as if struck by thunderbolts.(7) As heavenly planets, you killed my elder brothera
the demigods closed their eyes in fear, self-realized, sinless, qualified brāhmaṇa who
Vṛtrāsura, taking up his trident and making the had been appointed your chief priest. He was
earth tremble with his great strength, trampled your spiritual master, but although you en-
the demigods beneath his feet on the battlefield trusted him with the performance of your sacri-
the way a mad elephant tramples hollow bam- fice, you later mercilessly severed his heads
boos in the forest.(8) Seeing Vṛtrāsura’s dispo- from his body the way one butchers an ani-
sition, Indra, the King of heaven, became intol- mal.(15) Indra, you are bereft of all shame,
erant and threw at him one of his great clubs, mercy, glory and good fortune. Deprived of
which are extremely difficult to counteract. these good qualities by the reactions of your
However, as the club flew toward him, fruitive activities, you are to be condemned
Vṛtrāsura easily caught it with his left hand.(9) even by the man-eaters [Rākṣasas]. Now I shall
O King Parīkṣit, the powerful Vṛtrāsura, the en- pierce your body with my trident, and after you
emy of King Indra, angrily struck the head of die with great pain, even fire will not touch you;
Indra’s elephant with that club, making a tu- only the vultures will eat your body.(16) You
multuous sound on the battlefield. For this he- are naturally cruel. If the other demigods, una-
roic deed, the soldiers on both sides glorified ware of my prowess, follow you by attacking
him.(10) Struck with the club by Vṛtrāsura like me with raised weapons, I shall sever their
a mountain struck by a thunderbolt, the ele- heads with this sharp trident. With those heads
phant Airāvata, feeling great pain and spitting I shall perform a sacrifice to Bhairava and the
blood from its broken mouth, was pushed back other leaders of the ghosts, along with their
fourteen yards. In great distress, the elephant hordes.(17) But if in this battle you cut off my
fell, with Indra on its back.(11)
385
head with your thunderbolt and kill my sol- is. Such mercy is obtainable only by unalloyed
diers, O Indra, O great hero, I shall take great devotees, not by persons who aspire for mate-
pleasure in offering my body to other living en- rial gains.(23)
tities [such as jackals and vultures]. I shall thus
O my Lord, O Supreme Personality of God-
be relieved of my obligations to the reactions of
head, will I again be able to be a servant of
my karma, and my fortune will be to receive the
Your eternal servants who find shelter only at
dust from the lotus feet of great devotees like
Your lotus feet? O Lord of my life, may I again
Nārada Muni.(18) O King of the demigods,
become their servant so that my mind may al-
since I, your enemy, am standing before you,
ways think of Your transcendental attributes,
why don’t you hurl your thunderbolt at me?
my words always glorify those attributes, and
Although your attack upon me with your club
my body always engage in the loving service of
was certainly useless, like a request of money
Your Lordship?(24) O my Lord, source of all
from a miser, the thunderbolt you carry will not
opportunities, I do not desire to enjoy in Dhru-
be useless. You need have no doubts about
valoka, the heavenly planets or the planet
this.(19) O Indra, King of heaven, the thunder-
where Lord Brahmā resides, nor do I want to be
bolt you carry to kill me has been empowered
the supreme ruler of all the earthly planets or
by the prowess of Lord Viṣṇu and the strength
the lower planetary systems. I do not desire to
of Dadhīci’s austerities. Since you have come
be master of the powers of mystic yoga, nor do
here to kill me in accordance with Lord Viṣṇu’s
I want liberation if I have to give up Your lotus
order, there is no doubt that I shall be killed by
feet.(25) O lotus-eyed Lord, as baby birds that
the release of your thunderbolt. Lord Viṣṇu has
have not yet developed their wings always look
sided with you. Therefore your victory, opu-
for their mother to return and feed them, as
lence and all good qualities are assured.(20) By
small calves tied with ropes await anxiously the
the force of your thunderbolt, I shall be freed of
time of milking, when they will be allowed to
material bondage and shall give up this body
drink the milk of their mothers, or as a morose
and this world of material desires. Fixing my
wife whose husband is away from home always
mind upon the lotus feet of Lord Saṅkarṣaṇa, I
longs for him to return and satisfy her in all re-
shall attain the destination of such great sages
spects, I always yearn for the opportunity to
as Nārada Muni, just as Lord Saṅkarṣaṇa has
render direct service unto You.(26) O my Lord,
said.(21)
my master, I am wandering throughout this ma-
Persons who fully surrender at the lotus feet terial world as a result of my fruitive activities.
of the Supreme Personality of Godhead and al- Therefore I simply seek friendship in the asso-
ways think of His lotus feet are accepted and ciation of Your pious and enlightened devotees.
recognized by the Lord as His own personal as- My attachment to my body, wife, children and
sistants or servants. The Lord never bestows home is continuing by the spell of Your exter-
upon such servants the brilliant opulences of nal energy, but I wish to be attached to them no
the upper, lower and middle planetary systems longer. Let my mind, my consciousness and
of this material world. When one possesses ma- everything I have be attached only to You.(27)
terial opulence in any of these three divisions
SB 6.12: Vṛtrāsura’s Glorious Death
of the universe, his possessions naturally in-
crease his enmity, anxiety, mental agitation, Śukadeva Gosvāmī said: Desiring to give up
pride and belligerence. Thus one goes through his body, Vṛtrāsura considered death in the bat-
much endeavor to increase and maintain his tle preferable to victory. O King Parīkṣit, he
possessions, and he suffers great unhappiness vigorously took up his trident and with great
when he loses them.(22) Our Lord, the Su- force attacked Lord Indra, the King of heaven,
preme Personality of Godhead, forbids His just as Kaiṭabha had forcefully attacked the Su-
devotees to endeavor uselessly for religion, preme Personality of Godhead when the uni-
economic development and sense gratification. verse was inundated.(1) Then Vṛtrāsura, the
O Indra, one can thus infer how kind the Lord great hero of the demons, whirled his trident,
386
which had points like the flames of the blazing of grass and leaves cannot move or dance inde-
fire at the end of the millennium. With great pendently, but depends fully on the person who
force and anger he threw it at Indra, roaring and handles it, all of us dance according to the de-
exclaiming loudly, “O sinful one, thus shall I sire of the supreme controller, the Personality
kill you!”(2) Flying in the sky, Vṛtrāsura’s tri- of Godhead. No one is independent.(10) The
dent resembled a brilliant meteor. Although the three puruṣasKāraṇodakaśāyī Viṣṇu,
blazing weapon was difficult to look upon, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī-
King Indra, unafraid, cut it to pieces with his Viṣṇuthe material nature, the total material en-
thunderbolt. Simultaneously, he cut off one of ergy, the false ego, the five material elements,
Vṛtrāsura’s arms, which was as thick as the the material senses, the mind, the intelligence
body of Vāsuki, the King of the serpents.(3) and consciousness cannot create the material
Although one of his arms was severed from his manifestation without the direction of the Su-
body, Vṛtrāsura angrily approached King Indra preme Personality of Godhead.(11) A foolish,
and struck him on the jaw with an iron mace. senseless person cannot understand the Su-
He also struck the elephant that carried Indra. preme Personality of Godhead. Although al-
Thus Indra dropped the thunderbolt from his ways dependent, he falsely thinks himself the
hand.(4) Supreme. If one thinks, “According to one’s
previous fruitive actions, one’s material body is
The denizens of various planets, like the
created by the father and mother, and the same
demigods, demons, Cāraṇas and Siddhas,
body is annihilated by another agent, as another
praised Vṛtrāsura’s deed, but when they ob-
animal is devoured by a tiger,” this is not proper
served that Indra was in great danger, they la-
understanding. The Supreme Personality of
mented, “Alas! Alas!”(5) Having dropped the
Godhead Himself creates and devours the liv-
thunderbolt from his hand in the presence of his
ing beings through other living beings.(12) Just
enemy, Indra was practically defeated and was
as a person not inclined to die must nonetheless
very much ashamed. He dared not pick up his
give up his longevity, opulence, fame and eve-
weapon again. Vṛtrāsura, however, encouraged
rything else at the time of death, so, at the ap-
him, saying, “Take up your thunderbolt and kill
pointed time of victory, one can gain all these
your enemy. This is not the time to lament your
when the Supreme Lord awards them by His
fate.”(6) Vṛtrāsura continued: O Indra, no one
mercy.(13) Since everything is dependent on
is guaranteed of being always victorious but the
the supreme will of the Personality of Godhead,
original enjoyer, the Supreme Personality of
one should be equipoised in fame and defama-
Godhead, Bhagavān. He is the cause of crea-
tion, victory and defeat, life and death. In their
tion, maintenance and annihilation, and He
effects, represented as happiness and distress,
knows everything. Being dependent and being
one should maintain oneself in equilibrium,
obliged to accept material bodies, belligerent
without anxiety.(14) One who knows that the
subordinates are sometimes victorious and
three qualitiesgoodness, passion and igno-
sometimes defeated.(7) All living beings in all
ranceare not qualities of the soul but qualities
the planets of this universe, including the pre-
of material nature, and who knows that the pure
siding deities of all the planets, are fully under
soul is simply an observer of the actions and re-
the control of the Lord. They work like birds
actions of these qualities, should be understood
caught in a net, who cannot move inde-
to be a liberated person. He is not bound by
pendently.(8) Our sensory prowess, mental
these qualities.(15) O my enemy, just look at
power, bodily strength, living force, immortal-
me. I have already been defeated, for my
ity and mortality are all subject to the superin-
weapon and arm have been cut to pieces. You
tendence of the Supreme Personality of God-
have already overwhelmed me, but nonethe-
head. Not knowing this, foolish people think
less, with a desire to kill you, I am trying my
the dull material body to be the cause of their
best to fight. I am not at all morose, even under
activities.(9) O King Indra, as a wooden doll
such adverse conditions. Therefore you should
that looks like a woman or as an animal made
387
give up your moroseness and continue off at their roots, looked very beautiful, like a
fighting.(16) O my enemy, consider this battle flying mountain whose wings have been cut to
a gambling match in which our lives are the pieces by Indra.(26) Vṛtrāsura was very power-
stakes, the arrows are the dice, and the animals ful in physical strength and influence. He
acting as carriers are the game board. No one placed his lower jaw on the ground and his up-
can understand who will be defeated and who per jaw in the sky. His mouth became very
will be victorious. It all depends on provi- deep, like the sky itself, and his tongue resem-
dence.(17) bled a large serpent. With his fearful, deathlike
teeth, he seemed to be trying to devour the en-
Śukadeva Gosvāmī said: Hearing the
tire universe. Thus assuming a gigantic body,
straightforward, instructive words of Vṛtrāsura,
the great demon Vṛtrāsura shook even the
King Indra praised him and again took the thun-
mountains and began crushing the surface of
derbolt in his hand. Without bewilderment or
the earth with his legs, as if he were the
duplicity, he then smiled and spoke to Vṛtrāsura
Himālayas walking about. He came before In-
as follows.(18)
dra and swallowed him and Airāvata, his car-
Indra said: O great demon, I see by your dis- rier, just as a big python might swallow an ele-
crimination and endurance in devotional ser- phant.( 27-29) When the demigods, along with
vice, despite your dangerous position, that you Brahmā, other prajāpatis and other great saintly
are a perfect devotee of the Supreme Personal- persons, saw that Indra had been swallowed by
ity of Godhead, the Supersoul and friend of the demon, they became very morose. “Alas,”
everyone.(19) You have surmounted the illu- they lamented. “What a calamity! What a ca-
sory energy of Lord Viṣṇu, and because of this lamity!”(30) The protective armor of
liberation, you have given up the demoniac Nārāyaṇa, which Indra possessed, was identical
mentality and have attained the position of an with Nārāyaṇa Himself, the Supreme Personal-
exalted devotee.(20) O Vṛtrāsura, demons are ity of Godhead. Protected by that armor and by
generally conducted by the mode of passion. his own mystic power, King Indra, although
Therefore, what a great wonder it is that alt- swallowed by Vṛtrāsura, did not die within the
hough you are a demon, you have adopted the demon’s belly.(31) With his thunderbolt, King
mentality of a devotee and have fixed your Indra, who was also extremely powerful,
mind on the Supreme Personality of Godhead, pierced through Vṛtrāsura’s abdomen and came
Vāsudeva, who is always situated in pure good- out. Indra, the killer of the demon Bala, then
ness.(21) A person fixed in the devotional ser- immediately cut off Vṛtrāsura’s head, which
vice of the Supreme Lord, Hari, the Lord of the was as high as the peak of a mountain.(32) Alt-
highest auspiciousness, swims in the ocean of hough the thunderbolt revolved around
nectar. For him what is the use of the water in Vṛtrāsura’s neck with great speed, separating
small ditches?(22) his head from his body took one complete
year360 days, the time in which the sun, moon
ŚrīŚukadeva Gosvāmī said: Vṛtrāsura and
and other luminaries complete a northern and
King Indra spoke about devotional service even
southern journey. Then, at the suitable time for
on the battlefield, and then as a matter of duty
Vṛtrāsura to be killed, his head fell to the
they again began fighting. My dear King, both
ground.(33) When Vṛtrāsura was killed, the
of them were great fighters and were equally
Gandharvas and Siddhas in the heavenly plan-
powerful.(23) O Mahārāja Parīkṣit, Vṛtrāsura,
ets beat kettledrums in jubilation. With Vedic
who was completely able to subdue his enemy,
hymns they celebrated the prowess of Indra, the
took his iron club, whirled it around, aimed it at
killer of Vṛtrāsura, praising Indra and shower-
Indra and then threw it at him with his left
ing flowers upon him with great pleasure.(34)
hand.(24) With his thunderbolt named Śatapar-
O King Parīkṣit, subduer of enemies, the living
van, Indra simultaneously cut to pieces
spark then came forth from Vṛtrāsura’s body
Vṛtrāsura’s club and his remaining hand.(25)
and returned home, back to Godhead. While all
Vṛtrāsura, bleeding profusely, his two arms cut
388
the demigods looked on, he entered the tran- relieved even of the sinful reactions for killing
scendental world to become an associate of the entire world, not to speak of killing a demon
Lord Saṅkarṣaṇa.(35) like Vṛtrāsura.(7) One who has killed a
brāhmaṇa, one who has killed a cow or one who
SB 6.13: King Indra Afflicted by Sinful
has killed his father, mother or spiritual master
Reaction
can be immediately freed from all sinful reac-
ŚrīŚukadeva Gosvāmī said: O King Parīkṣit, tions simply by chanting the holy name of Lord
who are so charitably disposed, when Vṛtrāsura Nārāyaṇa. Other sinful persons, such as dog-
was killed, all the presiding deities and every- eaters and caṇḍālas, who are less than śūdras,
one else in the three planetary systems was im- can also be freed in this way. But you are a dev-
mediately pleased and free from troubleevery- otee, and we shall help you by performing the
one, that is, except Indra.(1) Thereafter, the great horse sacrifice. If you please Lord
demigods, the great saintly persons, the inhab- Nārāyaṇa in that way, why should you be
itants of Pitṛloka and Bhūtaloka, the demons, afraid? You will be freed even if you kill the
the followers of the demigods, and also Lord entire universe, including the brāhmaṇas, not to
Brahmā, Lord Śiva and the demigods subordi- speak of killing a disturbing demon like
nate to Indra all returned to their respective Vṛtrāsura.(8-9)
homes. While departing, however, no one
ŚrīŚukadeva Gosvāmī said: Encouraged by
spoke to Indra.(2)
the words of the sages, Indra killed Vṛtrāsura,
Mahārāja Parīkṣit inquired from Śukadeva and when he was killed the sinful reaction for
Gosvāmī: O great sage, what was the reason for killing a brāhmaṇa [brahma-hatyā] certainly
Indra’s unhappiness? I wish to hear about this. took shelter of Indra.(10) Following the advice
When he killed Vṛtrāsura, all the demigods of the demigods, Indra killed Vṛtrāsura, and he
were extremely happy. Why, then, was Indra suffered because of this sinful killing. Although
himself unhappy?(3) the other demigods were happy, he could not
derive happiness from the killing of Vṛtrāsura.
ŚrīŚukadeva Gosvāmī answered: When all
Indra’s other good qualities, such as tolerance
the great sages and demigods were disturbed by
and opulence, could not help him in his
the extraordinary power of Vṛtrāsura, they had
grief.(11) Indra saw personified sinful reaction
assembled to ask Indra to kill him. Indra, how-
chasing him, appearing like a caṇḍāla woman,
ever, being afraid of killing a brāhmaṇa, de-
a woman of the lowest class. She seemed very
clined their request.(4)
old, and all the limbs of her body trembled. Be-
King Indra replied: When I killed cause she was afflicted with tuberculosis, her
Viśvarūpa, I received extensive sinful reac- body and garments were covered with blood.
tions, but I was favored by the women, land, Breathing an unbearable fishy odor that pol-
trees and water, and therefore I was able to di- luted the entire street, she called to Indra,
vide the sin among them. But now if I kill “Wait! Wait!”(12-13) O King, Indra first fled
Vṛtrāsura, another brāhmaṇa, how shall I free to the sky, but there also he saw the woman of
myself from the sinful reactions?(5) personified sin chasing him. This witch fol-
ŚrīŚukadeva Gosvāmī said: Hearing this, lowed him wherever he went. At last he very
the great sages replied to King Indra, “O King quickly went to the northeast and entered the
of heaven, all good fortune unto you. Do not Mānasa-sarovara Lake.(14) Always thinking of
fear. We shall perform an aśvamedha sacrifice how he could be relieved from the sinful reac-
to release you from any sin you may accrue by tion for killing a brāhmaṇa, King Indra, invisi-
killing the brāhmaṇa.”(6) The ṛṣis continued: O ble to everyone, lived in the lake for one thou-
King Indra, by performing an aśvamedha sacri- sand years in the subtle fibers of the stem of a
fice and thereby pleasing the Supreme Person- lotus. The fire-god used to bring him his share
ality of Godhead, who is the Supersoul, Lord of all yajñas, but because the fire-god was
Nārāyaṇa, the supreme controller, one can be afraid to enter the water, Indra was practically
389
starving.(15) As long as King Indra lived in the the learned are always advised to read this nar-
water, wrapped in the stem of the lotus, Nahuṣa ration. If one does so, one will become expert
was equipped with the ability to rule the heav- in the activities of the senses, his opulence will
enly kingdom, due to his knowledge, austerity increase, and his reputation will become wide-
and mystic power. Nahuṣa, however, blinded spread. One will also be relieved of all sinful
and maddened by power and opulence, made reactions, he will conquer all his enemies, and
undesirable proposals to Indra’s wife with a de- the duration of his life will increase. Because
sire to enjoy her. Thus Nahuṣa was cursed by a this narration is auspicious in all respects,
brāhmaṇa and later became a snake.(16) In- learned scholars regularly hear and repeat it on
dra’s sins were diminished by the influence of every festival day.( 22-23)
Rudra, the demigod of all directions. Because
SB 6.14: King Citraketu’s Lamentation
Indra was protected by the goddess of fortune,
Lord Viṣṇu’s wife, who resides in the lotus King Parīkṣit inquired from Śukadeva
clusters of Mānasa-sarovara Lake, Indra’s sins Gosvāmī: O learned brāhmaṇa, demons are
could not affect him. Indra was ultimately re- generally sinful, being obsessed with the modes
lieved of all the reactions of his sinful deeds by of passion and ignorance. How, then, could
strictly worshiping Lord Viṣṇu. Then he was Vṛtrāsura have attained such exalted love for
called back to the heavenly planets by the the Supreme Personality of Godhead,
brāhmaṇas and reinstated in his position.(17) Nārāyaṇa?(1) Demigods situated in the mode
of goodness and great saints cleansed of the dirt
O King, when Lord Indra reached the heav-
of material enjoyment hardly ever render pure
enly planets, the saintly brāhmaṇas approached
devotional service at the lotus feet of Mukunda.
him and properly initiated him into a horse sac-
[Therefore how could Vṛtrāsura have become
rifice [aśvamedha-yajña] meant to please the
such a great devotee?](2) In this material world
Supreme Lord.(18) The horse sacrifice per-
there are as many living entities as atoms.
formed by the saintly brāhmaṇas relieved Indra
Among these living entities, a very few are hu-
of the reactions to all his sins because he wor-
man beings, and among them, few are inter-
shiped the Supreme Personality of Godhead in
ested in following religious principles.(3) O
that sacrifice. O King, although he had commit-
best of the brāhmaṇas, Śukadeva Gosvāmī, out
ted a gravely sinful act, it was nullified at once
of many persons who follow religious princi-
by that sacrifice, just as fog is vanquished by
ples, only a few desire liberation from the ma-
the brilliant sunrise.(19-20) King Indra was fa-
terial world. Among many thousands who de-
vored by Marīci and the other great sages. They
sire liberation, one may actually achieve liber-
performed the sacrifice just according to the
ation, giving up material attachment to society,
rules and regulations, worshiping the Supreme
friendship, love, country, home, wife and chil-
Personality of Godhead, the Supersoul, the
dren. And among many thousands of such lib-
original person. Thus Indra regained his exalted
erated persons, one who can understand the true
position and was again honored by every-
meaning of liberation is very rare.(4) O great
one.(21)
sage, among many millions who are liberated
In this very great narrative there is glorifica- and perfect in knowledge of liberation, one may
tion of the Supreme Personality of Godhead, be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such
Nārāyaṇa, there are statements about the exalt- devotees, who are fully peaceful, are extremely
edness of devotional service, there are descrip- rare.(5) Vṛtrāsura was situated in the blazing
tions of devotees like Indra and Vṛtrāsura, and fire of battle and was an infamous, sinful de-
there are statements about King Indra’s release mon, always engaged in giving troubles and
from sinful life and about his victory in fighting anxieties to others. How could such a demon
the demons. By understanding this incident, become so greatly Kṛṣṇa conscious?(6) My
one is relieved of all sinful reactions. Therefore dear lord, Śukadeva Gosvāmī, although
Vṛtrāsura was a sinful demon, he showed the
390
prowess of a most exalted kṣatriya and satisfied hospitality. The sage addressed him in the fol-
Lord Indra in battle. How could such a demon lowing words.(16)
be a great devotee of Lord Kṛṣṇa? These con-
The great sage Aṅgirā said: My dear King, I
tradictions have caused me great doubt, and
hope that your body and mind and your royal
they have made me eager to hear of this from
associates and paraphernalia are well. When
you.(7)
the seven properties of material nature [the total
Śrī Sūta Gosvāmī said: After hearing material energy, the ego and the five objects of
Mahārāja Parīkṣit’s very intelligent question, sense gratification] are in proper order, the liv-
Śukadeva Gosvāmī, the most powerful sage, ing entity within the material elements is
began answering his disciple with great affec- happy. Without these seven elements one can-
tion.(8) not exist. Similarly, a king is always protected
by seven elementshis instructor (svāmī or
ŚrīŚukadeva Gosvāmī said: O King, I shall
guru), his ministers, his kingdom, his fort, his
speak to you the same history I have heard from
treasury, his royal order and his friends.(17) O
the mouths of Vyāsadeva, Nārada and Devala.
King, O lord of humanity, when a king directly
Please listen with attention.(9) O King Parīkṣit,
depends upon his associates and follows their
in the province of Śūrasena there was a king
instructions, he is happy. Similarly, when his
named Citraketu, who ruled the entire earth.
associates offer their gifts and activities to the
During his reign, the earth produced all the ne-
king and follow his orders, they are also
cessities for life.(10) This Citraketu had ten
happy.(18) O King, are your wives, citizens,
million wives, but although he was capable of
secretaries and servants and the merchants who
producing children, he did not receive a child
sell spices and oil under your control? Are you
from any of them. By chance, all the wives
also in full control of ministers, the inhabitants
were barren.(11) Citraketu, the husband of
of your palace, your provincial governors, your
these millions of wives, was endowed with a
sons and your other dependents?(19) If the
beautiful form, magnanimity and youth. He
king’s mind is fully controlled, all his family
was born in a high family, he had a complete
members and governmental officers are subor-
education, and he was wealthy and opulent.
dinate to him. His provincial governors present
Nevertheless, in spite of being endowed with
taxes on time, without resistance, and what to
all these assets, he was full of anxiety because
speak of lesser servants?(20) O King Citraketu,
he did not have a son.(12) His queens all had
I can observe that your mind is not pleased.
beautiful faces and attractive eyes, yet neither
You seem not to have achieved your desired
his opulences, his hundreds and thousands of
goal. Is this because of you yourself, or has it
queens, nor the lands of which he was the su-
been caused by others? Your pale face reflects
preme proprietor were sources of happiness for
your deep anxiety.(21)
him.(13) Once upon a time, when the powerful
sage named Aṅgirā was traveling all over the Śukadeva Gosvāmī said: O King Parīkṣit,
universe without engagement, by his sweet will although the great sage Aṅgirā knew every-
he came to the palace of King Citraketu.(14) thing, he inquired from the King in this way.
Citraketu immediately stood up from his throne Thus King Citraketu, desiring a son, bent low
and offered him worship. He offered drinking in great humility and spoke to the great sage as
water and eatables and in this way performed follows.(22)
his duty as a host to a great guest. When the ṛṣi
King Citraketu said: O great lord Aṅgirā, be-
was seated very comfortably, the King, re-
cause of austerity, knowledge and transcenden-
straining his mind and senses, sat on the ground
tal samādhi, you are freed from all the reactions
at the side of the ṛṣi’s feet.(15) O King Parīkṣit,
of sinful life. Therefore, as a perfect yogī, you
when Citraketu, bent low in humility, was
can understand everything external and internal
seated at the lotus feet of the great sage, the
regarding embodied, conditioned souls like
sage congratulated him for his humility and
391
us.(23) O great soul, you are aware of every- who took part in the ritualistic ceremony the
thing, yet you are asking me why I am full of King gave charity of gold, silver, garments, or-
anxiety. Therefore, in response to your order, naments, villages, horses and elephants, as well
let me disclose the cause.(24) As a person ag- as sixty crores of cows [six hundred million
grieved by hunger and thirst is not pleased by cows].(34) As a cloud indiscriminately pours
the external gratification of flower garlands or water on the earth, the beneficent King
sandalwood pulp, I am not pleased with my em- Citraketu, to increase the reputation, opulence
pire, opulence or possessions, which are desir- and longevity of his son, distributed like rain-
able even for great demigods, because I have fall all desirable things to everyone.(35) When
no son.(25) Therefore, O great sage, please a poor man gets some money after great diffi-
save me and my forefathers, who are descend- culty, his affection for the money increases
ing to the darkness of hell because I have no daily. Similarly, when King Citraketu, after
progeny. Kindly do something so that I may great difficulty, received a son, his affection for
have a son to deliver us from hellish condi- the son increased day after day.(36) The
tions.(26) mother’s attraction and attention to the son, like
that of the child’s father, excessively increased.
In response to the request of Mahārāja
The other wives, seeing Kṛtadyuti’s son, were
Citraketu, AṅgirāṚṣi, who was born of Lord
very much agitated, as if by high fevers, with a
Brahmā’s mind, was very merciful toward him.
desire to have sons.(37) As King Citraketu fos-
Because the sage was a greatly powerful per-
tered his son very carefully, his affection for
sonality, he performed a sacrifice by offering
Queen Kṛtadyuti increased, but gradually he
oblations of sweetrice to Tvaṣṭā.(27) O Parīkṣit
lost affection for the other wives, who had no
Mahārāja, best of the Bhāratas, the remnants of
sons.(38) The other queens were extremely un-
the food offered in the yajña were given by the
happy due to their being sonless. Because of the
great sage Aṅgirā to the first and most perfect
King’s negligence toward them, they con-
among Citraketu’s millions of queens, whose
demned themselves in envy and lamented.(39)
name was Kṛtadyuti.(28) Thereafter, the great
A wife who has no sons is neglected at home
sage told the King, “O great King, now you will
by her husband and dishonored by her co-wives
have a son who will be the cause of both jubi-
exactly like a maidservant. Certainly such a
lation and lamentation.” The sage then left,
woman is condemned in every respect because
without waiting for Citraketu’s response.(29)
of her sinful life.(40) Even maidservants who
As Kṛttikādevī, after receiving the semen of
are constantly engaged in rendering service to
Lord Śiva from Agni, conceived a child named
the husband are honored by the husband, and
Skanda [Kārttikeya], Kṛtadyuti, having re-
thus they have nothing for which to lament. Our
ceived semen from Citraketu, became pregnant
position, however, is that we are maidservants
after eating remnants of food from the yajña
of the maidservant. Therefore we are most un-
performed by Aṅgirā.(30) After receiving se-
fortunate.(41) ŚrīŚukadeva Gosvāmī contin-
men from Mahārāja Citraketu, the King of
ued: Being neglected by their husband and see-
Śūrasena, Queen Kṛtadyuti gradually devel-
ing Kṛtadyuti’s opulence in possessing a son,
oped in her pregnancy, O King Parīkṣit, just as
Kṛtadyuti’s co-wives always burned in envy,
the moon develops during the bright fort-
which became extremely strong.(42) As their
night.(31) Thereafter, in due course of time, a
envy increased, they lost their intelligence. Be-
son was born to the King. Hearing news of this,
ing extremely hardhearted and unable to toler-
all the inhabitants of the state of Śūrasena were
ate the King’s neglect, they finally adminis-
extremely pleased.(32) King Citraketu was es-
tered poison to the son.(43) Unaware of the poi-
pecially pleased. After purifying himself by
son administered by her co-wives, Queen
bathing and by decorating himself with orna-
Kṛtadyuti walked within the house, thinking
ments, he engaged learned brāhmaṇas in offer-
that her son was sleeping deeply. She did not
ing benedictions to the child and performing
understand that he was dead.(44) Thinking that
the birth ceremony.(33) Unto the brāhmaṇas
392
her child had been sleeping for a long time, Alas, O Providence, O Creator, You are cer-
Queen Kṛtadyuti, who was certainly very intel- tainly inexperienced in creation, for during the
ligent, ordered the nurse, “My dear friend, lifetime of a father You have caused the death
please bring my son here.” (45) When the of his son, thus acting in opposition to Your
mjaidservant approached the child, who was ly- creative laws. If You are determined to contra-
ing down, she saw that his eyes were turned up- dict these laws, You are certainly the enemy of
ward. There were no signs of life, all his senses living entities and are never merciful.(54) My
having stopped, and she could understand that Lord, You may say that there is no law that a
the child was dead. Seeing this, she immedi- father must die in the lifetime of his son and
ately cried, “Now I am doomed,” and fell to the that a son must be born in the lifetime of his
ground.(46) father, since everyone lives and dies according
to his own fruitive activity. However, if fruitive
In great agitation, the maidservant struck her
activity is so strong that birth and death depend
breast with both hands and cried loudly in re-
upon it, there is no need of a controller, or God.
gretful words. Hearing her loud voice, the
Again, if You say that a controller is needed be-
Queen immediately came, and when she ap-
cause the material energy does not have the
proached her son, she saw that he was suddenly
power to act, one may answer that if the bonds
dead.(47) In great lamentation, her hair and
of affection You have created are disturbed by
dress in disarray, the Queen fell to the ground
fruitive action, no one will raise children with
unconscious.(48) O King Parīkṣit, hearing the
affection; instead, everyone will cruelly neglect
loud crying, all the inhabitants of the palace
his children. Since You have cut the bonds of
came, both men and women. Being equally ag-
affection that compel a parent to raise his child,
grieved, they also began to cry. The queens
You appear inexperienced and unintelli-
who had administered the poison also cried pre-
gent.(55) My dear son, I am helpless and very
tentiously, knowing full well their offense.(49)
much aggrieved. You should not give up my
When King Citraketu heard of his son’s death
company. Just look at your lamenting father.
from unknown causes, he became almost blind.
We are helpless because without a son we shall
Because of his great affection for his son, his
have to suffer the distress of going to the dark-
lamentation grew like a blazing fire, and as he
est hellish regions. You are the only hope by
went to see the dead child, he kept slipping and
which we can get out of these dark regions.
falling on the ground. Surrounded by his min-
Therefore I request you not to go any further
isters and other officers and the learned
with the merciless Yama.(56) My dear son, you
brāhmaṇas present, the King approached and
have slept a long time. Now please get up. Your
fell unconscious at the child’s feet, his hair and
playmates are calling you to play. Since you
dress scattered. When the King, breathing
must be very hungry, please get up and suck my
heavily, regained consciousness, his eyes were
breast and dissipate our lamentation.(57)
tearful, and he could not speak.(50-51) When
the Queen saw her husband, King Citraketu, My dear son, I am certainly most unfortu-
merged in great lamentation and saw the dead nate, for I can no longer see your mild smiling.
child, who was the only son in the family, she You have closed your eyes forever. I therefore
lamented in various ways. This increased the conclude that you have been taken from this
pain in the cores of the hearts of all the inhabit- planet to another, from which you will not re-
ants of the palace, the ministers and all the turn. My dear son, I can no longer hear your
brāhmaṇas.(52) The garland of flowers deco- pleasing voice.(58)
rating the Queen’s head fell, and her hair scat-
ŚrīŚukadeva Gosvāmī continued: Accom-
tered. Falling tears melted the collyrium on her
panied by his wife, who was thus lamenting for
eyes and moistened her breasts, which were
her dead son, King Citraketu began crying
covered with kuṅkuma powder. As she la-
loudly with an open mouth, being greatly ag-
mented the loss of her son, her loud crying re-
grieved.(59) As the King and Queen lamented,
sembled the sweet sound of a kurarī bird.(53)
393
all their male and female followers joined them less, just as a boy at the beach creates some-
in crying. Because of the sudden accident, all thing in which he is not interested, the Lord,
the citizens of the kingdom were almost uncon- keeping everything under His control, causes
scious.(60) When the great sage Aṅgirāunder- creation, maintenance and annihilation. He cre-
stood that the King was almost dead in an ocean ates by engaging a father to beget a son, He
of lamentation, he went there with Nārada maintains by engaging a government or king to
Ṛṣi.(61) see to the public’s welfare, and He annihilates
through agents for killing, such as snakes. The
SB 6.15: The Saints Nārada and Aṅgirā In-
agents for creation, maintenance and annihila-
struct King Citraketu
tion have no independent potency, but because
ŚrīŚukadeva Gosvāmī said: While King of the spell of the illusory energy, one thinks
Citraketu, overcome by lamentation, lay like a himself the creator, maintainer and annihila-
dead body at the side of the dead body of his tor.(6) As from one seed another seed is gener-
son, the two great sages Nārada and Aṅgirā inated, O King, so from one body [the body of the
structed him about spiritual consciousness as father], through another body [the body of the
follows.(1) O King, what relationship does the mother], a third body is generated [the body of
dead body for which you lament have with you, a son]. As the elements of the material body are
and what relationship do you have with him? eternal, the living entity who appears through
You may say that you are now related as father these material elements is also eternal.(7) Divi-
and son, but do you think this relationship ex- sions of generalization and specification, such
isted before? Does it truly exist now? Will it as nationality and individuality, are the imagi-
continue in the future?(2) O King, as small par- nations of persons who are not advanced in
ticles of sand sometimes come together and are knowledge.(8)
sometimes separated due to the force of the
ŚrīŚukadeva Gosvāmī continued: Thus en-
waves, the living entities who have accepted
lightened by the instructions of Nārada and
material bodies sometimes come together and
Aṅgirā, King Citraketu became hopeful with
are sometimes separated by the force of
knowledge. Wiping his shriveled face with his
time.(3) When seeds are sown in the ground,
hand, the King began to speak.(9)
they sometimes grow into plants and some-
times do not. Sometimes the ground is not fer- King Citraketu said: You have both come
tile, and the sowing of seeds is unproductive. here dressed like avadhūtas, liberated persons,
Similarly, sometimes a prospective father, be- just to cover your identities, but I see that of all
ing impelled by the potency of the Supreme men, you are the most elevated in awareness.
Lord, can beget a child, but sometimes concep- You know everything as it is. Therefore you are
tion does not take place. Therefore one should the greatest of all great personalities.(10)
not lament over the artificial relationship of Brāhmaṇas who are exalted to the position of
parenthood, which is ultimately controlled by Vaiṣṇavas, the most dear servants of Kṛṣṇa,
the Supreme Lord.(4) O King, both you and sometimes dress like madmen. Just to benefit
weyour advisers, wives and ministersas well as materialists like us, who are always attached to
everything moving and not moving throughout sense gratification, and just to dissipate our ig-
the entire cosmos at this time, are in a tempo- norance, these Vaiṣṇavas wander on the surface
rary situation. Before our birth this situation did of the globe according to their desire.(11) O
not exist, and after our death it will exist no great souls, I have heard that among the great
longer. Therefore our situation now is tempo- and perfect persons wandering the surface of
rary, although it is not false.(5) The Supreme the earth to instruct knowledge to people cov-
Personality of Godhead, the master and propri- ered by ignorance are Sanat-kumāra, Nārada,
etor of everything, is certainly not interested in Ṛbhu, Aṅgirā, Devala, Asita, Apāntaratamā
the temporary cosmic manifestation. Nonethe- [Vyāsadeva], Mārkaṇḍeya, Gautama, Vasiṣṭha,
Bhagavān Paraśurāma, Kapila, Śukadeva,
394
Durvāsā, Yājñavalkya, Jātukarṇa and Aruṇi. property are like dreams and mental concoc-
Others are Romaśa, Cyavana, Dattātreya, tions. Actually what we see has no permanent
Āsuri, Patañjali, the great sage Dhaumya who existence. It is sometimes seen and sometimes
is like the head of the Vedas, the sage not. Only because of our past actions do we cre-
Pañcaśikha, Hiraṇyanābha, Kauśalya, Śru- ate such mental concoctions, and because of
tadeva and Ṛtadhvaja. You must certainly be these concoctions, we perform further activi-
among them.(12-15) Because you are great per- ties.(24) The living entity in the bodily concep-
sonalities, you can give me real knowledge. I tion of life is absorbed in the body, which is a
am as foolish as a village animal like a pig or combination of the physical elements, the five
dog because I am merged in the darkness of ig- senses for gathering knowledge, and the five
norance. Therefore, please ignite the torch of senses of action, along with the mind. Through
knowledge to save me.(16) the mind the living entity suffers three kinds of
tribulationsadhibhautika, adhidaivika and
Aṅgirā said: My dear King, when you de-
adhyātmika. Therefore this body is a source of
sired to have a son, I approached you. Indeed, I
all miseries.(25) Therefore, O King Citraketu,
am the same AṅgirāṚṣi who gave you this son.
carefully consider the position of the ātmā. In
As for this ṛṣi, he is the great sage Nārada, the
other words, try to understand who you are-
direct son of Lord Brahmā.(17) My dear King,
whether body, mind or soul. Consider where
you are an advanced devotee of the Supreme
you have come from, where you are going after
Personality of Godhead. To be absorbed in
giving up this body, and why you are under the
lamentation for the loss of something material
control of material lamentation. Try to under-
is unsuitable for a person like you. Therefore
stand your real position in this way, and then
we have both come to relieve you from this
you will be able to give up your unnecessary
false lamentation, which is due to your being
attachment. You will also be able to give up the
merged in the darkness of ignorance. For those
belief that this material world, or anything not
who are advanced in spiritual knowledge to be
directly in touch with service to Kṛṣṇa, is eter-
affected by material loss and gain is not at all
nal. Thus you will obtain peace.(26)
desirable.(18-19)
The great sage Nārada continued: My dear
When I first came to your home, I could
King, attentively receive from me a mantra,
have given you the supreme transcendental
which is most auspicious. After accepting it
knowledge, but when I saw that your mind was
from me, in seven nights you will be able to see
absorbed in material things, I gave you only a
the Lord face to face.(27) My dear King, in for-
son, who caused you jubilation and lamenta-
mer days Lord Śiva and other demigods took
tion.(20) My dear King, now you are actually
shelter of the lotus feet of Saṅkarṣaṇa. Thus
experiencing the misery of a person who has
they immediately got free from the illusion of
sons and daughters. O King, owner of the state
duality and achieved unequaled and unsur-
of Śūrasena, one’s wife, his house, the opulence
passed glories in spiritual life. You will very
of his kingdom, and his various other opulences
soon attain that very same position.(28)
and objects of sense perception are all the same
in that they are temporary. One’s kingdom, mil- SB 6.16: King Citraketu Meets the Su-
itary power, treasury, servants, ministers, preme Lord
friends and relatives are all causes of fear, illu-
ŚrīŚukadeva Gosvāmī said: My dear King
sion, lamentation and distress. They are like a
Parīkṣit, by his mystic power the great sage
gandharva-nagara, a nonexistent palace that
Nārada brought the dead son into the vision of
one imagines to exist in the forest. Because
all the lamenting relatives and then spoke as
they are impermanent, they are no better than
follows.(1)
illusions, dreams and mental concoctions.( 21-
23) These visible objects like wife, children and Śrī Nārada Muni said: O living entity, all
good fortune unto you. Just see your father and
395
mother. All your friends and relatives are over- of a relationship based on bodies that are per-
whelmed with grief because of your passing ishable, the living entity is eternal. Actually it
away.(2) Because you died untimely, the bal- is the body that is born or lost, not the living
ance of your lifetime still remains. Therefore entity. One should not accept that the living en-
you may reenter your body and enjoy the re- tity takes birth or dies. The living being actually
mainder of your life, surrounded by your has no relationship with so-called fathers and
friends and relatives. Accept the royal throne mothers. As long as he appears as the son of a
and all the opulences given by your father.(3) certain father and mother as a result of his past
fruitive activities, he has a connection with the
By the mystic power of Nārada Muni, the
body given by that father and mother. Thus he
living entity reentered his dead body for a short
falsely accepts himself as their son and acts af-
time and spoke in reply to Nārada Muni’s re-
fectionately. After he dies, however, the rela-
quest. He said: According to the results of my
tionship is finished. Under these circumstances,
fruitive activities, I, the living being, transmi-
one should not be falsely involved with jubila-
grate from one body to another, sometimes go-
tion and lamentation.(8) The living entity is
ing to the species of the demigods, sometimes
eternal and imperishable because he actually
to the species of lower animals, sometimes
has no beginning and no end. He never takes
among the vegetables, and sometimes to the hu-
birth or dies. He is the basic principle of all
man species. Therefore, in which birth were
types of bodies, yet he does not belong to the
these my mother and father? No one is actually
bodily category. The living being is so sublime
my mother and father. How can I accept these
that he is equal in quality to the Supreme Lord.
two people as my parents?(4) In this material
Nonetheless, because he is extremely small, he
world, which advances like a river that carries
is prone to be illusioned by the external energy,
away the living entity, all people become
and thus he creates various bodies for himself
friends, relatives and enemies in due course of
according to his different desires.(9) For this
time. They also act neutrally, they mediate,
living entity, no one is dear, nor is anyone un-
they despise one another, and they act in many
favorable. He makes no distinction between
other relationships. Nonetheless, despite these
that which is his own and that which belongs to
various transactions, no one is permanently re-
anyone else. He is one without a second; in
lated.(5) Just as gold and other commodities are
other words, he is not affected by friends and
continually transferred from one place to an-
enemies, well-wishers or mischief-mongers.
other in due course of purchase and sale, so the
He is only an observer, a witness, of the differ-
living entity, as a result of his fruitive activities,
ent qualities of men.(10) The Supreme Lord
wanders throughout the entire universe, being
[ātmā], the creator of cause and effect, does not
injected into various bodies in different species
accept the happiness and distress that result
of life by one kind of father after another.(6) A
from fruitive actions. He is completely inde-
few living entities are born in the human spe-
pendent of having to accept a material body,
cies, and others are born as animals. Although
and because He has no material body, He is al-
both are living entities, their relationships are
ways neutral. The living entities, being part and
impermanent. An animal may remain in the
parcel of the Lord, possess His qualities in a
custody of a human being for some time, and
minute quantity. Therefore one should not be
then the same animal may be transferred to the
affected by lamentation. (11)
possession of other human beings. As soon as
the animal goes away, the former proprietor no ŚrīŚukadeva Gosvāmī continued: When the
longer has a sense of ownership. As long as the conditioned soul [jīva] in the form of Mahārāja
animal is in his possession he certainly has an Citraketu’s son had spoken in this way and then
affinity for it, but as soon as the animal is sold, left, Citraketu and the other relatives of the
the affinity is lost.(7) Even though one living dead son were all astonished. Thus they cut off
entity becomes connected with another because the shackles of their affection, which was due
to their relationship with him, and gave up their
396
lamentation.(12) After the relatives had dis- I offer my respectful obeisances unto You. You
charged their duties by performing the proper are the supreme controller of the senses, and
funeral ceremonies and burning the dead Your expansions of form are unlimited. You
child’s body, they gave up the affection that are the greatest, and therefore I offer my re-
leads to illusion, lamentation, fear and pain. spectful obeisances unto You. (20) The words
Such affection is undoubtedly difficult to give and mind of the conditioned soul cannot ap-
up, but they gave it up very easily.(13) Queen proach the Supreme Personality of Godhead,
Kṛtyadyuti’s co-wives, who had poisoned the for material names and forms are not applicable
child, were very much ashamed, and they lost to the Lord, who is entirely spiritual, beyond
all their bodily luster. While lamenting, O the conception of gross and subtle forms. The
King, they remembered the instructions of impersonal Brahman is another of His forms.
Aṅgirā and gave up their ambition to bear chil- May He, by His pleasure, protect us.(21) As
dren. Following the directions of the pots made completely of earth are situated on
brāhmaṇas, they went to the bank of the Ya- earth after being created and are transformed
munā, where they bathed and atoned for their into earth again when broken, this cosmic man-
sinful activities.(14) Thus enlightened by the ifestation is caused by the Supreme Brahman,
instructions of the brāhmaṇas Aṅgirā and situated in the Supreme Brahman, and annihi-
Nārada, King Citraketu became fully aware of lated in the same Supreme Brahman. Therefore,
spiritual knowledge. As an elephant becomes since the Supreme Lord is the cause of Brah-
free from a muddy reservoir of water, King man, let us offer Him our respectful obei-
Citraketu came out of the dark well of family sances.(22) The Supreme Brahman emanates
life.(15) The King bathed in the water of the from the Supreme Personality of Godhead and
Yamunā, and according to prescribed duties, he expands like the sky. Although untouched by
offered oblations of water to the forefathers and anything material, it exists within and without.
demigods. Very gravely controlling his senses Nonetheless, the mind, intelligence, senses and
and mind, he then offered his respects and obei- living force can neither touch Him nor know
sances to the sons of Lord Brahmā [Aṅgirā and Him. I offer unto Him my respectful obei-
Nārada].(16) Thereafter, being very much sances.(23) As iron has the power to burn when
pleased with Citraketu, who was a self-con- made red-hot in the association of fire, so the
trolled devotee and surrendered soul, Nārada, body, senses, living force, mind and intelli-
the most powerful sage, spoke to him the fol- gence, although merely lumps of matter, can
lowing transcendental instructions.(17) function in their activities when infused with a
particle of consciousness by the Supreme Per-
[Nārada gave Citraketu the following man-
sonality of Godhead. As iron cannot burn un-
tra.] O Lord, O Supreme Personality of God-
less heated by fire, the bodily senses cannot act
head, who are addressed by the oṁkāra
unless favored by the Supreme Brahman.(24) O
[praṇava], I offer my respectful obeisances
transcendental Lord, who are situated in the
unto You. O Lord Vāsudeva, I meditate upon
topmost planet of the spiritual world, Your two
You. O Lord Pradyumna, Lord Aniruddha and
lotus feet are always massaged by a multitude
Lord Saṅkarṣaṇa, I offer You my respectful
of the best devotees with their lotus-bud hands.
obeisances. O reservoir of spiritual potency, O
You are the Supreme Personality of Godhead,
supreme bliss, I offer my respectful obeisances
complete in six opulences. You are the supreme
unto You, who are self-sufficient and most
person mentioned in the Puruṣa-sūkta prayers.
peaceful. O ultimate truth, one without a sec-
You are the most perfect, self-realized master
ond, You are realized as Brahman, Paramātmā
of all mystic power. Let me offer my respectful
and Bhagavān and are therefore the reservoir of
obeisances unto You. (25)
all knowledge. I offer my respectful obeisances
unto You. (18-19) Perceiving Your personal ŚrīŚukadeva Gosvāmī continued: Nārada,
bliss, You are always transcendental to the having become the spiritual master of
waves of material nature. Therefore, my Lord,
397
Citraketu, instructed him fully in this prayer be- master of all. He offered his prayers as fol-
cause Citraketu was fully surrendered. O King lows.(33)
Parīkṣit, Nārada then left with the great sage
Citraketu said: O unconquerable Lord, alt-
Aṅgirā for the topmost planet, known as Brah-
hough You cannot be conquered by anyone,
maloka.(26) Fasting and drinking only water,
You are certainly conquered by devotees who
Citraketu for one week continuously chanted
have control of the mind and senses. They can
with great care and attention the mantra given
keep You under their control because You are
by Nārada Muni.(27) O King Parīkṣit, after
causelessly merciful to devotees who desire no
only one week of repeatedly practicing the
material profit from You. Indeed, You give
mantra received from the spiritual master,
Yourself to them, and because of this You also
Citraketu achieved the rule of the planet of the
have full control over Your devotees.(34) My
Vidyādharas as an intermediate product of his
dear Lord, this cosmic manifestation and its
spiritual advancement in knowledge.(28)
creation, maintenance and annihilation are all
Thereafter, within a very few days, by the in-
but Your opulences. Since Lord Brahmā and
fluence of the mantra that Citraketu had prac-
the other creators are nothing but small portions
ticed, his mind became increasingly enlight-
of a portion of You, their partial power to create
ened in spiritual progress, and he attained shel-
does not make them God [īśvara]. Their con-
ter at the lotus feet of Anantadeva.(29) Upon
sciousness of themselves as separate Lords is
reaching the shelter of Lord Śeṣa, the Supreme
therefore merely false prestige. It is not
Personality of Godhead, Citraketu saw that He
valid.(35) You exist in the beginning, middle
was as white as the white fibers of a lotus
and end of everything, from the most minute
flower. He was dressed in bluish garments and
particle of the cosmic manifestationthe atomto
adorned with a brilliantly glittering helmet,
the gigantic universes and total material en-
armlets, belt and bangles. His face was smiling,
ergy. Nonetheless, You are eternal, having no
and His eyes were reddish. He was surrounded
beginning, end or middle. You are perceived to
by such exalted liberated persons as Sanat-
exist in these three phases, and thus You are
kumāra.(30) As soon as Mahārāja Citraketu
permanent. When the cosmic manifestation
saw the Supreme Lord, he was cleansed of all
does not exist, You exist as the original po-
material contamination and situated in his orig-
tency.(36) Every universe is covered by seven
inal Kṛṣṇa consciousness, being completely pu-
layersearth, water, fire, air, sky, the total energy
rified. He became silent and grave, and because
and false egoeach ten times greater than the
of love for the Lord, tears fell from his eyes,
previous one. There are innumerable universes
and his hairs stood on end. With great devotion
besides this one, and although they are unlimit-
and love, he offered his respectful obeisances
edly large, they move about like atoms in You.
unto the original Personality of Godhead.(31)
Therefore You are called unlimited
With tears of love and affection, Citraketu re-
[ananta].(37) O Lord, O Supreme, unintelligent
peatedly moistened the resting place of the Su-
persons who thirst for sense enjoyment and
preme Lord’s lotus feet. Because his voice was
who worship various demigods are no better
choked in ecstasy, for a considerable time he
than animals in the human form of life. Because
was unable to utter any of the letters of the al-
of their animalistic propensities, they fail to
phabet to offer the Lord suitable prayers.(32)
worship Your Lordship, and instead they wor-
Thereafter, by controlling his mind with his in-
ship the insignificant demigods, who are but
telligence and thus restricting his senses from
small sparks of Your glory. With the destruc-
external engagements, he recovered suitable
tion of the entire universe, including the demi-
words with which to express his feelings. Thus
gods, the benedictions received from the demi-
he began offering prayers to the Lord, who is
gods also vanish, just like the nobility when a
the personification of the holy scriptures [the
king is no longer in power.(38) O Supreme
sātvata-saṁhitās like the Brahma-saṁhitā and
Lord, if persons obsessed with material desires
the Nārada-pañcarātra] and who is the spiritual
398
for sense gratification through material opu- Supreme Personality of Godhead.(43) My

lence worship You, who are the source of all Lord, it is not impossible for one to be immedi-
knowledge and are transcendental to material ately freed from all material contamination by
qualities, they are not subject to material re- seeing You. Not to speak of seeing You person-
birth, just as sterilized or fried seeds do not pro- ally, merely by hearing the holy name of Your
duce plants. Living entities are subjected to the Lordship only once, even caṇḍālas, men of the
repetition of birth and death because they are lowest class, are freed from all material con-
conditioned by material nature, but since You tamination. Under the circumstances, who will
are transcendental, one who is inclined to asso- not be freed from material contamination
ciate with You in transcendence escapes the simply by seeing You?(44) Therefore, my dear
conditions of material nature.(39) O uncon- Lord, simply seeing You has now wiped away
querable one, when You spoke about all the contamination of sinful activities and
bhāgavata-dharma, which is the uncontami- their results of material attachment and lusty
nated religious system for achieving the shelter desires, which always filled my mind and the
of Your lotus feet, that was Your victory. Per- core of my heart. Whatever is predicted by the
sons who have no material desires, like the great sage Nārada Muni cannot be otherwise. In
Kumāras, who are self-satisfied sages, worship other words, I have obtained Your audience as
You to be liberated from material contamina- a result of being trained by Nārada Muni.(45)
tion. In other words, they accept the process of O unlimited Supreme Personality of Godhead,
bhāgavata-dharma to achieve shelter at Your whatever a living entity does in this material
lotus feet.(40) Being full of contradictions, all world is well known to You because You are
forms of religion but bhāgavata-dharma work the Supersoul. In the presence of the sun there
under conceptions of fruitive results and dis- is nothing to be revealed by the light of a glow-
tinctions of “you and I” and “yours and mine.” worm. Similarly, because You know every-
The followers of Śrīmad-Bhāgavatam have no thing, in Your presence there is nothing for me
such consciousness. They are all Kṛṣṇa con- to make known.(46) My dear Lord, You are the
scious, thinking that they are Kṛṣṇa’s and Kṛṣṇa creator, maintainer and annihilator of this cos-
is theirs. There are other, low-class religious mic manifestation, but persons who are too ma-
systems, which are contemplated for the killing terialistic and who always see separateness do
of enemies or the gain of mystic power, but not have eyes with which to see You. They can-
such religious systems, being full of passion not understand Your real position, and there-
and envy, are impure and temporary. Because fore they conclude that the cosmic manifesta-
they are full of envy, they are full of irreli- tion is independent of Your opulence. My Lord,
gion.(41) How can a religious system that pro- You are the supreme pure, and You are full in
duces envy of one’s self and of others be bene- all six opulences. Therefore I offer my respect-
ficial for oneself and for them? What is auspi- ful obeisances unto You.(47) My dear Lord, it
cious about following such a system? What is is after You endeavor that Lord Brahmā, Indra
actually to be gained? By causing pain to one’s and the other directors of the cosmic manifes-
own self due to self-envy and by causing pain tation become occupied with their activities. It
to others, one arouses Your anger and practices is after You perceive the material energy, My
irreligion.(42) My dear Lord, one’s occupa- Lord, that the senses begin to perceive. The Su-
tional duty is instructed in Śrīmad-Bhāgavatam preme Personality of Godhead holds all the uni-
and Bhagavad-gītā according to Your point of verses on His heads like seeds of mustard. I of-
view, which never deviates from the highest fer my respectful obeisances unto You, that Su-
goal of life. Those who follow their occupa- preme Personality, who has thousands of
tional duties under Your supervision, being hoods.(48)
equal to all living entities, moving and non-
Śukadeva Gosvāmī continued: The Lord,
moving, and not considering high and low, are
the Supreme Personality of Godhead, Anan-
called Āryans. Such Āryans worship You, the
399
tadeva, being very much pleased with the pray- all-pervading Supersoul through whom the
ers offered by Citraketu, the King of the sleeping living entity can understand his
Vidyādharas, replied to him as follows, O best dreaming condition and his happiness beyond
of the Kuru dynasty, Mahārāja Parīkṣit.(49) the activities of the material senses. That is to
say, I am the cause of the activities of the sleep-
The Supreme Personality of Godhead,
ing living being.(55) If one’s dreams during
Anantadeva, replied as follows: O King, as a
sleep are merely subject matters witnessed by
result of your having accepted the instructions
the Supersoul, how can the living entity, who is
spoken about Me by the great sages Nārada and
different from the Supersoul, remember the ac-
Aṅgirā, you have become completely aware of
tivities of dreams? The experiences of one per-
transcendental knowledge. Because you are
son cannot be understood by another. Therefore
now educated in the spiritual science, you have
the knower of the facts, the living entity who
seen Me face to face. Therefore you are now
inquires into the incidents manifested in
completely perfect.(50) All living entities,
dreams and wakefulness, is different from the
moving and nonmoving, are My expansions
circumstantial activities. That knowing factor
and are separate from Me. I am the Supersoul
is Brahman. In other words, the quality of
of all living beings, who exist because I mani-
knowing belongs to the living entities and to the
fest them. I am the form of the transcendental
Supreme Soul. Thus the living entity can also
vibrations like oṁkāra and Hare Kṛṣṇa Hare
experience the activities of dreams and wake-
Rāma, and I am the Supreme Absolute Truth.
fulness. In both stages the knower is un-
These two forms of Minenamely, the transcen-
changed, but is qualitatively one with the Su-
dental sound and the eternally blissful spiritual
preme Brahman.(56) When a living entity,
form of the Deity, are My eternal forms; they
thinking himself different from Me, forgets his
are not material.(51) In this world of matter,
spiritual identity of qualitative oneness with
which the conditioned soul accepts as consist-
Me in eternity, knowledge and bliss, his mate-
ing of enjoyable resources, the conditioned soul
rial, conditional life begins. In other words, in-
expands, thinking that he is the enjoyer of the
stead of identifying his interest with Mine, he
material world. Similarly, the material world
becomes interested in his bodily expansions
expands in the living entity as a source of en-
like his wife, children and material possessions.
joyment. In this way they both expand, but be-
In this way, by the influence of his actions, one
cause they are My energies, they are both per-
body comes from another, and after one death,
vaded by Me. As the Supreme Lord, I am the
another death takes place.(57) A human being
cause of these effects, and one should know
can attain perfection in life by self-realization
that both of them rest in Me.(52) When a person
through the Vedic literature and its practical ap-
is in deep sleep, he dreams and sees in himself
plication. This is possible especially for a hu-
many other objects, such as great mountains
man being born in India, the land of piety. A
and rivers or perhaps even the entire universe,
man who obtains birth in such a convenient po-
although they are far away. Sometimes when
sition but does not understand his self is unable
one awakens from a dream he sees that he is in
to achieve the highest perfection, even if he is
a human form, lying in his bed in one place.
exalted to life in the higher planetary sys-
Then he sees himself, in terms of various con-
tems.(58) Remembering the great trouble
ditions, as belonging to a particular nationality,
found in the field of activities performed for
family and so on. All the conditions of deep
fruitive results, and remembering how one re-
sleep, dreaming and wakefulness are but ener-
ceives the reverse of the results one de-
gies of the Supreme Personality of Godhead.
sireswhether from material actions or from the
One should always remember the original cre-
fruitive activities recommended in the Vedic
ator of these conditions, the Supreme Lord,
literaturesan intelligent man should cease from
who is unaffected by them. (53-54)
the desire for fruitive actions, for by such en-
Know Me to be the Supreme Brahman, the deavors one cannot achieve the ultimate goal of
400
life. On the other hand, if one acts without de- space as the head of the Vidyādharas.(1) Being
sires for fruitive resultsin other words, if one praised by great sages and saints and by the in-
engages in devotional activitieshe can achieve habitants of Siddhaloka and Cāraṇaloka,
the highest goal of life with freedom from mis- Citraketu, the most powerful mystic yogī, wan-
erable conditions. Considering this, one should dered about enjoying life for millions of years.
cease from material desires.(59) As husband With bodily strength and senses free from dete-
and wife, a man and woman plan together to at- rioration, he traveled within the valleys of Su-
tain happiness and decrease unhappiness, meru Mountain, which is the place of perfec-
working jointly in many ways, but because tion for various kinds of mystic power. In those
their activities are full of desires, these activi- valleys he enjoyed life with the women of
ties are never a source of happiness, and they Vidyādhara-loka by chanting the glories of the
never diminish distress. On the contrary, they Supreme Lord, Hari.(2-3) One time while King
are a cause of great unhappiness.(60) One Citraketu was traveling in outer space on a bril-
should understand that the activities of persons liantly effulgent airplane given to him by Lord
who are proud of their material experience Viṣṇu, he saw Lord Śiva, surrounded by Sid-
bring only results contradictory to those such dhas and Cāraṇas. Lord Śiva was sitting in an
persons conceive while awake, sleeping and assembly of great saintly persons and embrac-
deeply sleeping. One should further understand ing Pārvatī on his lap with his arm. Citraketu
that the spirit soul, although very difficult for laughed loudly and spoke, within the hearing of
the materialist to perceive, is above all these Pārvatī. (4-5)
conditions, and by the strength of one’s dis-
Citraketu said: Lord Śiva, the spiritual mas-
crimination, one should give up the desire for
ter of the general populace, is the best of all liv-
fruitive results in the present life and in the
ing entities who have accepted material bodies.
next. Thus becoming experienced in transcen-
He enunciates the system of religion. Yet how
dental knowledge, one should become My dev-
wonderful it is that he is embracing his wife,
otee.(61-62) Persons who try to reach the ulti-
Pārvatī, in the midst of an assembly of great
mate goal of life must expertly observe the Su-
saintly persons.(6) Lord Śiva, whose hair is
preme Absolute Person and the living entity,
matted on his head, has certainly undergone
who are one in quality in their relationship as
great austerities and penances. Indeed, he is the
part and whole. This is the ultimate understand-
president in the assembly of strict followers of
ing of life. There is no better truth than this.(63)
Vedic principles. Nonetheless, he is seated with
O King, if you accept this conclusion of Mine,
his wife on his lap in the midst of saintly per-
being unattached to material enjoyment, adher-
sons and is embracing her as if he were a
ing to Me with great faith and thus becoming
shameless, ordinary human being.(7) Ordinary
proficient and fully aware of knowledge and its
conditioned persons generally embrace their
practical application in life, you will achieve
wives and enjoy their company in solitary
the highest perfection by attaining Me.(64)
places. How wonderful it is that Lord
ŚrīŚukadeva Gosvāmī continued: After thus Mahādeva, although a great master of austerity,
instructing Citraketu and assuring him of per- is embracing his wife openly in the midst of an
fection in this way, the Supreme Personality of assembly of great saints.(8)
Godhead, who is the supreme spiritual master,
the supreme soul, Saṅkarṣaṇa, disappeared
dear King, after hearing Citraketu’s statement,
from that place as Citraketu looked on.(65)
Lord Śiva, the most powerful personality,
SB 6.17: Mother Pārvatī Curses Citraketu whose knowledge is fathomless, simply smiled
and remained silent, and all the members of the
Śrīla Śukadeva Gosvāmī said: After offering
assembly followed the lord by not saying any-
obeisances to the direction from which Ananta,
thing.(9) Not knowing the prowess of Lord
the Supreme Personality of Godhead, had dis-
Śiva and Pārvatī, Citraketu strongly criticized
appeared, Citraketu began traveling in outer
401
them. His statements were not at all pleasing, distress resulting from his past deeds, every-
and therefore the goddess Pārvatī, being very where and at all times. [Therefore, my dear
angry, spoke as follows to Citraketu, who mother, neither you nor I am to be blamed for
thought himself better than Lord Śiva in con- this incident.](18)
trolling the senses.(10)
In this material world, neither the living en-
The goddess Pārvatī said: Alas, has this up- tity himself nor others [friends and enemies]
start now received a post from which to punish are the cause of material happiness and distress.
shameless persons like us? Has he been ap- But because of gross ignorance, the living en-
pointed ruler, carrier of the rod of punishment? tity thinks that he and others are the cause.(19)
Is he now the only master of everything?(11)
This material world resembles the waves of
Alas, Lord Brahmā, who has taken his birth
a constantly flowing river. Therefore, what is a
from the lotus flower, does not know the prin-
curse and what is a favor? What are the heav-
ciples of religion, nor do the great saints like
enly planets, and what are the hellish planets?
Bhṛgu and Nārada, nor the four Kumāras,
What is actually happiness, and what is actually
headed by Sanat-kumāra. Manu and Kapila
distress? Because the waves flow constantly,
have also forgotten the religious principles. I
none of them has an eternal effect.(20)
suppose it to be because of this that they have
not tried to stop Lord Śiva from behaving im- The Supreme Personality of Godhead is one.
properly.(12) This Citraketu is the lowest of Unaffected by the conditions of the material
kṣatriyas, for he has impudently overridden world, He creates all the conditioned souls by
Brahmā and the other demigods by insulting His own personal potency. Because of being
Lord Śiva, upon whose lotus feet they always contaminated by the material energy, the living
meditate. Lord Śiva is personified religion and entity is put into ignorance and thus into differ-
the spiritual master of the entire world, and ent conditions of bondage. Sometimes, by
therefore Citraketu must be punished.(13) This knowledge, the living entity is given liberation.
person is puffed up because of his achieve- In sattva-guṇa and rajo-guṇa, he is subjected to
ments, thinking, “I am the best.” He does not happiness and distress.(21)
deserve to approach the shelter of Lord Viṣṇu’s
The Supreme Personality of Godhead is
lotus feet, which are worshiped by all saintly
equally disposed toward all living entities.
persons, for he is impudent, thinking himself
Therefore no one is very dear to Him, and no
greatly important.(14) O impudent one, my
one is a great enemy for Him; no one is His
dear son, now take birth in a low, sinful family
friend, and no one is His relative. Being unat-
of demons so that you will not commit such an
tached to the material world, He has no affec-
offense again toward exalted, saintly persons in
tion for so-called happiness or hatred for so-
this world.(15)
called distress. The two terms happiness and
ŚrīŚukadeva Gosvāmī continued: My dear distress are relative. Since the Lord is always
King Parīkṣit, when Citraketu was cursed by happy, for Him there is no question of dis-
Pārvatī, he descended from his airplane, bowed tress.(22)
before her with great humility and pleased her
Although the Supreme Lord is unattached to
completely.(16)
our happiness and distress according to karma,
Citraketu said: My dear mother, with my and although no one is His enemy or favorite,
own hands folded together I accept the curse He creates pious and impious activities through
upon me. I do not mind the curse, for happiness the agency of His material potency. Thus for
and distress are given by the demigods as a re- the continuation of the materialistic way of life
sult of one’s past deeds.(17) Deluded by igno- He creates happiness and distress, good fortune
rance, the living entity wanders in the forest of and bad, bondage and liberation, birth and
this material world, enjoying the happiness and death.(23) O mother, you are now unneces-
402
sarily angry, but since all my happiness and dis- nor the Aśvinī-kumāras, nor Nārada or the
tress are destined by my past activities, I do not other great sages who are Brahmā’s sons, nor
plead to be excused or relieved from your even the demigods can understand the pastimes
curse. Although what I have said is not wrong, and personality of the Supreme Lord. Although
please let whatever you think is wrong be par- we are part of the Supreme Lord, we consider
doned.(24) ourselves independent, separate controllers,
and thus we cannot understand His iden-
ŚrīŚukadeva Gosvāmī continued: O King
tity.(32) He holds no one as very dear and no
Parīkṣit, subduer of the enemy, after Citraketu
one as inimical. He has no one for His own rel-
satisfied Lord Śiva and his wife, Pārvatī, he
ative, and no one is alien to Him. He is actually
boarded his airplane and left as they looked on.
the soul of the soul of all living entities. Thus
When Lord Śiva and Pārvatī saw that Citraketu,
He is the auspicious friend of all living beings
although informed of the curse, was unafraid,
and is very near and dear to all of them.(33)
they smiled, being fully astonished by his be-
havior.(25) Thereafter, in the presence of the This magnanimous Citraketu is a dear devo-
great sage Nārada, the demons, the inhabitants tee of the Lord. He is equal to all living entities
of Siddhaloka, and his personal associates, and is free from attachment and hatred. Simi-
Lord Śiva, who is most powerful, spoke to his larly, I am also very dear to Lord Nārāyaṇa.
wife, Pārvatī, while they all listened.(26) Therefore, no one should be astonished to see
the activities of the most exalted devotees of
Lord Śiva said: My dear beautiful Pārvatī,
Nārāyaṇa, for they are free from attachment
have you seen the greatness of the Vaiṣṇavas?
and envy. They are always peaceful, and they
Being servants of the servants of the Supreme
are equal to everyone.(34-35)
Personality of Godhead, Hari, they are great
souls and are not interested in any kind of ma- ŚrīŚukadeva Gosvāmī said: O King, after
terial happiness.(27) Devotees solely engaged hearing this speech by her husband, the demi-
in the devotional service of the Supreme Per- goddess [Umā, the wife of Lord Śiva] gave up
sonality of Godhead, Nārāyaṇa, never fear any her astonishment at the behavior of King
condition of life. For them the heavenly plan- Citraketu and became steady in intelli-
ets, liberation and the hellish planets are all the gence.(36) The great devotee Citraketu was so
same, for such devotees are interested only in powerful that he was quite competent to curse
the service of the Lord. (28) Because of the ac- mother Pārvatī in retaliation, but instead of do-
tions of the Supreme Lord’s external energy, ing so he very humbly accepted the curse and
the living entities are conditioned in contact bowed his head before Lord Śiva and his wife.
with material bodies. The dualities of happiness This is very much to be appreciated as the
and distress, birth and death, curses and favors, standard behavior of a Vaiṣṇava.(37) Being
are natural by-products of this contact in the cursed by mother Durgā [Bhavānī, the wife of
material world.(29) Lord Śiva], that same Citraketu accepted birth
in a demoniac species of life. Although still
As one mistakenly considers a flower gar-
fully equipped with transcendental knowledge
land to be a snake or experiences happiness and
and practical application of that knowledge in
distress in a dream, so, in the material world, by
life, he appeared as a demon at the fire sacrifice
a lack of careful consideration, we differentiate
performed by Tvaṣṭā, and thus he became fa-
between happiness and distress, considering
mous as Vṛtrāsura.(38) My dear King Parīkṣit,
one good and the other bad.(30) Persons en-
you inquired from me how Vṛtrāsura, a great
gaged in devotional service to Lord Vāsudeva,
devotee, took birth in a demoniac family. Thus
Kṛṣṇa, have naturally perfect knowledge and
I have tried to explain to you everything about
detachment from this material world. Therefore
this.(39) Citraketu was a great devotee
such devotees are not interested in the so-called
[mahātmā]. If one hears this history of
happiness or so-called distress of this
Citraketu from a pure devotee, the listener also
world.(31) Neither I [Lord Śiva], nor Brahmā,
403
is freed from the conditional life of material ex- In the womb of His wife, whose name was
istence.(40) One who rises from bed early in Kīrti, He begot one son, named Bṛhatśloka,
the morning and recites this history of who had many sons, headed by Saubhaga.(8)
Citraketu, controlling his words and mind and Later [in the Eighth Canto of Śrīmad-
remembering the Supreme Personality of God- Bhāgavatam] I shall describe how Urukrama,
head, will return home, back to Godhead, with- Lord Vāmanadeva, appeared as the son of the
out difficulty.(41) great sage Kaśyapa and how He covered the
three worlds with three steps. I shall describe
SB 6.18: Diti Vows to Kill King Indra
the uncommon activities He performed, His
ŚrīŚukadeva Gosvāmī said: Pṛśni, who was qualities, His power and how He took birth
the wife of Savitā, the fifth of the twelve sons from the womb of Aditi.(9)
of Aditi, gave birth to three daughtersSāvitrī,
Now let me describe the sons of Diti, who
Vyāhṛti and Trayīand the sons named Ag-
were begotten by Kaśyapa but who became de-
nihotra, Paśu, Soma, Cāturmāsya and the five
mons. In this demoniac family the great devo-
Mahāyajñas.(1) O King, Siddhi, who was the
tee Prahlāda Mahārāja appeared, and Bali
wife of Bhaga, the sixth son of Aditi, bore three
Mahārāja also appeared in that family. The de-
sons, named Mahimā, Vibhu and Prabhu, and
mons are technically known as Daityas because
one extremely beautiful daughter, whose name
they proceeded from the womb of Diti.(10)
was Āśī.(2) Dhātā, the seventh son of Aditi, had
First the two sons named Hiraṇyakaśipu and
four wives, named Kuhū, Sinīvālī, Rākā and
Hiraṇyākṣa took birth from Diti’s womb. Both
Anumati. These wives begot four sons, named
of them were very powerful and were wor-
Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respec-
shiped by the Daityas and Dānavas.(11) The
tively. The wife of Vidhātā, the eighth son of
wife of Hiraṇyakaśipu was known as Kayādhu.
Aditi, was named Kriyā. In her Vidhātā begot
She was the daughter of Jambha and a descend-
the five fire-gods named the Purīṣyas. The wife
ant of Danu. She gave birth to four consecutive
of Varuṇa, the ninth son of Aditi, was named
sons, known as Saṁhlāda, Anuhlāda, Hlāda
Carṣaṇī. Bhṛgu, the son of Brahmā, took birth
and Prahlāda. The sister of these four sons was
again in her womb.(3-4) By the semen of Var-
known as Siṁhikā. She married the demon
uṇa, the great mystic Vālmīki took birth from
named Vipracit and gave birth to another de-
an anthill. Bhṛgu and Vālmīki were specific
mon, named Rāhu.( 12-13)
sons of Varuṇa, whereas Agastya and Vasiṣṭha
Ṛṣis were the common sons of Varuṇa and Mi- While Rāhu, in disguise, was drinking nec-
tra, the tenth son of Aditi.(5) Upon seeing Ur- tar among the demigods, the Supreme Person-
vaśī, the celestial society girl, both Mitra and ality of Godhead severed his head. The wife of
Varuṇa discharged semen, which they pre- Saṁhlāda was named Kṛti. By union with
served in an earthen pot. The two sons Agastya Saṁhlāda, Kṛti gave birth to a son named
and Vasiṣṭha later appeared from that pot, and Pañcajana.(14) The wife of Hlāda was named
they are therefore the common sons of Mitra Dhamani. She gave birth to two sons, named
and Varuṇa. Mitra begot three sons in the Vātāpi and Ilvala. When Agastya Muni became
womb of his wife, whose name was Revatī. Ilvala’s guest, Ilvala served him a feast by
Their names were Utsarga, Ariṣṭa and Pip- cooking Vātāpi, who was in the shape of a
pala.(6) O King Parīkṣit, Indra, the King of the ram.(15) The wife of Anuhlāda was named
heavenly planets and eleventh son of Aditi, be- Sūryā. She gave birth to two sons, named
got three sons, named Jayanta, Ṛṣabha and Bāṣkala and Mahiṣa. Prahlāda had one son, Vi-
Mīḍhuṣa, in the womb of his wife, Paulomī. rocana, whose wife gave birth to Bali
Thus we have heard.(7) By His own potency, Mahārāja.(16) Thereafter, Bali Mahārāja begot
the Supreme Personality of Godhead, who has one hundred sons in the womb of Aśanā. Of
multifarious potencies, appeared in the form of these one hundred sons, King Bāṇa was the eld-
a dwarf as Urukrama, the twelfth son of Aditi. est. The activities of Bali Mahārāja, which are
404
very laudable, will be described later [in the for a son to kill Indra], Diti began constantly
Eighth Canto].(17) Since King Bāṇa was a acting to satisfy Kaśyapa by her pleasing be-
great worshiper of Lord Śiva, he became one of havior. O King, Diti always carried out
Lord Śiva’s most celebrated associates. Even Kaśyapa’s orders very faithfully, as he desired.
now, Lord Śiva protects King Bāṇa’s capital With service, love, humility and control, with
and always stands beside him.(18) The forty- words spoken very sweetly to satisfy her hus-
nine Marut demigods were also born from the band, and with smiles and glances at him, Diti
womb of Diti. None of them had sons. Alt- attracted his mind and brought it under her con-
hough they were born of Diti, King Indra gave trol.(27-28) Although Kaśyapa Muni was a
them a position as demigods.(19) learned scholar, he was captivated by Diti’s ar-
tificial behavior, which brought him under her
King Parīkṣit inquired: My dear lord, due to
control. Therefore he assured his wife that he
their birth, the forty-nine Maruts must have
would fulfill her desires. Such a promise by a
been obsessed with a demoniac mentality. Why
husband is not at all astonishing.(29) In the be-
did Indra, the King of heaven, convert them
ginning of creation, Lord Brahmā, the father of
into demigods? Did they perform any rituals or
the living entities of the universe, saw that all
pious activities?(20) My dear brāhmaṇa, I and
the living entities were unattached. To increase
all the sages present with me are eager to know
population, he then created woman from the
about this. Therefore, O great soul, kindly ex-
better half of man’s body, for woman’s behav-
plain to us the reason.(21)
ior carries away a man’s mind.(30) O my dear
Śrī Sūta Gosvāmī said: O great sage Śau- one, the most powerful sage Kaśyapa, being ex-
naka, after hearing Mahārāja Parīkṣit speak re- tremely pleased by the mild behavior of his
spectfully and briefly on topics essential to wife Diti, smiled and spoke to her as fol-
hear, Śukadeva Gosvāmī, who was well aware lows.(31)
of everything, praised his endeavor with great
Kaśyapa Muni said: O beautiful woman, O
pleasure and replied. (22)
irreproachable lady, since I am very much
ŚrīŚukadeva Gosvāmī said: Just to help In- pleased by your behavior, you may ask me for
dra, Lord Viṣṇu killed the two brothers any benediction you want. If a husband is
Hiraṇyākṣa and Hiraṇyakaśipu. Because of pleased, what desires are difficult for his wife
their being killed, their mother, Diti, over- to obtain, either in this world or in the next?(32)
whelmed with lamentation and anger, contem-
A husband is the supreme demigod for a
plated as follows.(23) Lord Indra, who is very
woman. The Supreme Personality of Godhead,
much fond of sense gratification, has killed the
Lord Vāsudeva, the husband of the goddess of
two brothers Hiraṇyākṣa and Hiraṇyakaśipu by
fortune, is situated in everyone’s heart and is
means of Lord Viṣṇu. Therefore Indra is cruel,
worshiped through the various names and
hardhearted and sinful. When will I, having
forms of the demigods by fruitive workers.
killed him, rest with a pacified mind? (24)
Similarly, a husband represents the Lord as the
When dead, the bodies of all the rulers known
object of worship for a woman.(33-34) My dear
as kings and great leaders will be transformed
wife, whose body is so beautiful, your waist be-
into worms, stool or ashes. If one enviously
ing thin, a conscientious wife should be chaste
kills others for the protection of such a body,
and should abide by the orders of her husband.
does he actually know the true interest of life?
She should very devoutly worship her husband
Certainly he does not, for if one is envious of
as a representative of Vāsudeva.(35) My dear
other entities, he surely goes to hell.(25) Diti
gentle wife, because you have worshiped me
thought: Indra considers his body eternal, and
with great devotion, considering me a repre-
thus he has become unrestrained. I therefore
sentative of the Supreme Personality of God-
wish to have a son who can remove Indra’s
head, I shall reward you by fulfilling your de-
madness. Let me adopt some means to help me
sires, which are unobtainable for an unchaste
in this.(26) Thinking in this way [with a desire
405
wife.(36) who will be able to kill Indra. However, if you

deviate from this vow of following the
Diti replied: O my husband, O great soul, I
Vaiṣṇava principles, you will get a son who
have now lost my sons. If you want to give me
will be favorable to Indra.(45)
a benediction, I ask you for an immortal son
who can kill Indra. I pray for this because Indra, Diti replied: My dear brāhmaṇa, I must ac-
with the help of Viṣṇu, has killed my two sons cept your advice and follow the vow. Now let
Hiraṇyākṣa and Hiraṇyakaśipu.(37) me understand what I have to do, what is for-
bidden and what will not break the vow. Please
Upon hearing Diti’s request, Kaśyapa Muni
clearly state all this to me.(46)
was very much aggrieved. “Alas,” he lamented,
“now I face the danger of the impious act of Kaśyapa Muni said: My dear wife, to follow
killing Indra.”(38) Kaśyapa Muni thought: this vow, do not be violent or cause harm to an-
Alas, I have now become too attached to mate- yone. Do not curse anyone, and do not speak
rial enjoyment. Taking advantage of this, my lies. Do not cut your nails and hair, and do not
mind has been attracted by the illusory energy touch impure things like skulls and bones.(47)
of the Supreme Personality of Godhead in the Kaśyapa Muni continued: My dear gentle wife,
form of a woman [my wife]. Therefore I am never enter the water while bathing, never be
surely a wretched person who will glide down angry, and do not even speak or associate with
toward hell.(39) This woman, my wife, has wicked people. Never wear clothes that have
adopted a means that follows her nature, and not been properly washed, and do not put on a
therefore she is not to be blamed. But I am a garland that has already been worn.(48) Never
man. Therefore, all condemnation upon me! I eat leftover food, never eat prasāda offered to
am not at all conversant with what is good for the goddess Kālī [Durgā], and do not eat any-
me, since I could not control my senses.(40) A thing contaminated by flesh or fish. Do not eat
woman’s face is as attractive and beautiful as a anything brought or touched by a śūdra nor an-
blossoming lotus flower during autumn. Her ything seen by a woman in her menstrual pe-
words are very sweet, and they give pleasure to riod. Do not drink water by joining your
the ear, but if we study a woman’s heart, we can palms.(49) After eating, you should not go out
understand it to be extremely sharp, like the to the street without having washed your
blade of a razor. In these circumstances, who mouth, hands and feet. You should not go out
could understand the dealings of a woman?(41) in the evening or with your hair loose, nor
To satisfy their own interests, women deal with should you go out unless you are properly dec-
men as if the men were most dear to them, but orated with ornaments. You should not leave
no one is actually dear to them. Women are the house unless you are very grave and are suf-
supposed to be very saintly, but for their own ficiently covered. (50) You should not lie down
interests they can kill even their husbands, sons without having washed both of your feet or
or brothers, or cause them to be killed by oth- without being purified, nor with wet feet or
ers.(42) I promised to give her a benediction, with your head pointed west or north. You
and this promise cannot be violated, but Indra should not lie naked, or with other women, or
does not deserve to be killed. In these circum- during the sunrise or sunset.(51) Putting on
stances, the solution I have is quite suita- washed clothing, being always pure and being
ble.(43) ŚrīŚukadeva Gosvāmī said: Kaśyapa adorned with turmeric, sandalwood pulp and
Muni, thinking in this way, became somewhat other auspicious items, before breakfast one
angry. Condemning himself, O Mahārāja should worship the cows, the brāhmaṇas, the
Parīkṣit, descendant of Kuru, he spoke to Diti goddess of fortune and the Supreme Personal-
as follows.(44) ity of Godhead.(52) With flower garlands, san-
dalwood pulp, ornaments and other parapher-
Kaśyapa Muni said: My dear gentle wife, if
nalia, a woman following this vow should wor-
you follow my instructions regarding this vow
for at least one year, you will surely get a son
406
ship women who have sons and whose hus- entered Diti’s womb while she was uncon-
bands are living. The pregnant wife should scious, being fast asleep.(61) After entering
worship her husband and offer him prayers. She Diti’s womb, Indra, with the help of his thun-
should meditate upon him, thinking that he is derbolt, cut into seven pieces her embryo,
situated in her womb.(53) Kaśyapa Muni con- which appeared like glowing gold. In seven
tinued: If you perform this ceremony called places, seven different living beings began cry-
puṁsavana, adhering to the vow with faith for ing. Indra told them, “Do not cry,” and then he
at least one year, you will give birth to a son cut each of them into seven pieces again.(62) O
destined to kill Indra. But if there is any dis- King, being very much aggrieved, they pleaded
crepancy in the discharge of this vow, the son to Indra with folded hands, saying, “Dear Indra,
will be a friend to Indra.(54) O King Parīkṣit, we are the Maruts, your brothers. Why are you
Diti, the wife of Kaśyapa, agreed to undergo the trying to kill us?”(63) When Indra saw that ac-
purificatory process known as puṁsavana. tually they were his devoted followers, he said
“Yes,” she said, “I shall do everything accord- to them: If you are all my brothers, you have
ing to your instructions.” With great jubilation nothing more to fear from me.(64) Śukadeva
she became pregnant, having taken semen from Gosvāmī said: My dear King Parīkṣit, you were
Kaśyapa, and faithfully began discharging the burned by the brahmāstra of Aśvatthāmā, but
vow.(55) O King, who are respectful to every- when Lord Kṛṣṇa entered the womb of your
one, Indra understood Diti’s purpose, and thus mother, you were saved. Similarly, although
he contrived to fulfill his own interests. Follow- the one embryo was cut into forty-nine pieces
ing the logic that self-preservation is the first by the thunderbolt of Indra, they were all saved
law of nature, he wanted to break Diti’s prom- by the mercy of the Supreme Personality of
ise. Thus he engaged himself in the service of Godhead.(65) If one worships the Supreme
Diti, his aunt, who was residing in an Personality of Godhead, the original person,
āśrama.(56) Indra served his aunt daily by even once, he receives the benefit of being pro-
bringing flowers, fruits, roots and wood for yaj- moted to the spiritual world and possessing the
ñas from the forest. He also brought kuśa grass, same bodily features as Viṣṇu. Diti worshiped
leaves, sprouts, earth and water exactly at the Lord Viṣṇu for almost one year, adhering to a
proper time.(57) O King Parīkṣit, as the hunter great vow. Because of such strength in spiritual
of a deer becomes like a deer by covering his life, the forty-nine Maruts were born. How,
body with deerskin and serving the deer, so In- then, is it wonderful that the Maruts, although
dra, although at heart the enemy of the sons of born from the womb of Diti, became equal to
Diti, became outwardly friendly and served the demigods by the mercy of the Supreme
Diti in a faithful way. Indra’s purpose was to Lord?(66-67)
cheat Diti as soon as he could find some fault
Because of worshiping the Supreme Person-
in the way she discharged the vows of the ritu-
ality of Godhead, Diti was completely purified.
alistic ceremony. However, he wanted to be un-
When she got up from bed, she saw her forty-
detected, and therefore he served her very care-
nine sons along with Indra. These forty-nine
fully.(58) O master of the entire world, when
sons were all as brilliant as fire and were in
Indra could find no faults, he thought, “How
friendship with Indra, and therefore she was
will there be good fortune for me?” Thus he
very pleased.(68) Thereafter, Diti said to Indra:
was full of deep anxiety.(59)
My dear son, I adhered to this difficult vow just
Having grown weak and thin because of to get a son to kill you twelve Ādityas.(69) I
strictly following the principles of the vow, Diti prayed for only one son, but now I see that there
once unfortunately neglected to wash her are forty-nine. How has this happened? My
mouth, hands and feet after eating and went to dear son Indra, if you know, please tell me the
sleep during the evening twilight.(60) Finding truth. Do not try to speak lies.(70)
this fault, Indra, who has all the mystic powers
Indra replied: My dear mother, because I
[the yoga-siddhis such as aṇimā and laghimā],
407
was grossly blinded by selfish interests, I lost Now I want to hear about it in detail, for I un-
sight of religion. When I understood that you derstand that by observing this vow one can
were observing a great vow in spiritual life, I please the Supreme Lord, Viṣṇu.(1)
wanted to find some fault in you. When I found
Śukadeva Gosvāmī said: On the first day of
such a fault, I entered your womb and cut the
the bright fortnight of the month of Agrahāyaṇa
embryo to pieces.(71) First I cut the child in the
[November-December], following the instruc-
womb into seven pieces, which became seven
tions of her husband, a woman should begin
children. Then I cut each of the children into
this regulative devotional service with a vow of
seven pieces again. By the grace of the Su-
penance, for it can fulfill all one’s desires. Be-
preme Lord, however, none of them died.(72)
fore beginning the worship of Lord Viṣṇu, the
My dear mother, when I saw that all forty-nine
woman should hear the story of how the Maruts
sons were alive, I was certainly struck with
were born. Under the instructions of qualified
wonder. I decided that this was a secondary re-
brāhmaṇas, in the morning she should wash her
sult of your having regularly executed devo-
teeth, bathe, and dress herself with white cloth
tional service in worship of Lord Viṣṇu.(73)
and ornaments, and before taking breakfast she
Although those who are interested only in wor-
should worship Lord Viṣṇu and Lakṣmī.(2-3)
shiping the Supreme Personality of Godhead
[She should then pray to the Lord as follows.]
do not desire anything material from the Lord
My dear Lord, You are full in all opulences, but
and do not even want liberation, Lord Kṛṣṇa
I do not beg You for opulence. I simply offer
fulfills all their desires.(74) The ultimate goal
my respectful obeisances unto You. You are the
of all ambitions is to become a servant of the
husband and master of Lakṣmīdevī, the god-
Supreme Personality of Godhead. If an intelli-
dess of fortune, who has all opulences. There-
gent man serves the most dear Lord, who gives
fore You are the master of all mystic yoga. I
Himself to His devotees, how can he desire ma-
simply offer my obeisances unto You.(4) O my
terial happiness, which is available even in
Lord, because You are endowed with causeless
hell? (75) O my mother, O best of all women, I
mercy, all opulences, all prowess and all glo-
am a fool. Kindly excuse me for whatever of-
ries, strength and transcendental qualities, You
fenses I have committed. Your forty-nine sons
are the Supreme Personality of Godhead, the
have been born unhurt because of your devo-
master of everyone.(5) [After profusely offer-
tional service. As an enemy, I cut them to
ing obeisances unto Lord Viṣṇu, the devotee
pieces, but because of your great devotional
should offer respectful obeisances unto mother
service they did not die.(76)
Lakṣmī, the goddess of fortune, and pray as fol-
ŚrīŚukadeva Gosvāmī continued: Diti was lows.] O wife of Lord Viṣṇu, O internal energy
extremely satisfied by Indra’s good behavior. of Lord Viṣṇu, you are as good as Lord Viṣṇu
Then Indra offered his respects to his aunt with Himself, for you have all of His qualities and
profuse obeisances, and with her permission he opulences. O goddess of fortune, please be kind
went away to the heavenly planets with his to me. O mother of the entire world, I offer my
brothers the Maruts.(77) My dear King respectful obeisances unto you.(6)
Parīkṣit, I have replied as far as possible to the
“My Lord Viṣṇu, full in six opulences, You
questions you have asked me, especially in re-
are the best of all enjoyers and the most power-
gard to this pure, auspicious narration about the
ful. O husband of mother Lakṣmī, I offer my
Maruts. Now you may inquire further, and I
respectful obeisances unto You, who are ac-
shall explain more.(78)
companied by many associates, such as
SB 6.19: Performing the Puṁsavana Ritu- Viśvaksena. I offer all the paraphernalia for
alistic Ceremony worshiping You.” One should chant this mantra
every day with great attention while worship-
Mahārāja Parīkṣit said: My dear lord, you
ing Lord Viṣṇu with all paraphernalia, such as
have already spoken about the puṁsavana vow.
water for washing His feet, hands and mouth
408
and water for His bath. One must offer Him rulers and benedictors of the three worlds.
various presentations for His worship, such as Therefore, my Lord, Uttamaśloka, may my am-
garments, a sacred thread, ornaments, scents, bitions be fulfilled by Your grace.(14)
flowers, incense and lamps.(7) Śukadeva
ŚrīŚukadeva Gosvāmī continued: Thus one
Gosvāmī continued: After worshiping the Lord
should worship Lord Viṣṇu, who is known as
with all the paraphernalia mentioned above,
Śrīnivāsa, along with mother Lakṣmī, the god-
one should chant the following mantra while
dess of fortune, by offering prayers according
offering twelve oblations of ghee on the sacred
to the process mentioned above. After remov-
fire: oṁ namo bhagavate mahā-puruṣāya
ing all the paraphernalia of worship, one should
mahāvibhūti-pataye svāhā.(8) If one desires all
offer them water to wash their hands and
opulences, his duty is to daily worship Lord
mouths, and then one should worship them
Viṣṇu with His wife, Lakṣmī. With great devo-
again.(15) Thereafter, with devotion and hu-
tion one should worship Him according to the
mility, one should offer prayers to the Lord and
above-mentioned process. Lord Viṣṇu and the
mother Lakṣmī. Then one should smell the
goddess of fortune are an immensely powerful
remnants of the food offered and then again
combination. They are the bestowers of all ben-
worship the Lord and Lakṣmījī.(16) Accepting
edictions and the sources of all good fortune.
her husband as the representative of the Su-
Therefore the duty of everyone is to worship
preme Person, a wife should worship him with
Lakṣmī-Nārāyaṇa.(9) One should offer obei-
unalloyed devotion by offering him prasāda.
sances unto the Lord with a mind humbled
The husband, being very pleased with his wife,
through devotion. While offering daṇḍavats by
should engage himself in the affairs of his fam-
falling on the ground like a rod, one should
ily.(17) Between the husband and wife, one
chant the above mantra ten times. Then one
person is sufficient to execute this devotional
should chant the following prayer.(10)
service. Because of their good relationship,
My Lord Viṣṇu and mother Lakṣmī, god- both of them will enjoy the result. Therefore if
dess of fortune, you are the proprietors of the the wife is unable to execute this process, the
entire creation. Indeed, you are the cause of the husband should carefully do so, and the faithful
creation. Mother Lakṣmī is extremely difficult wife will share the result.(18) One should ac-
to understand because she is so powerful that cept this viṣṇu-vrata, which is a vow in devo-
the jurisdiction of her power is difficult to over- tional service, and should not deviate from its
come. Mother Lakṣmī is represented in the ma- execution to engage in anything else. By offer-
terial world as the external energy, but actually ing the remnants of prasāda, flower garlands,
she is always the internal energy of the sandalwood pulp and ornaments, one should
Lord.(11) My Lord, You are the master of en- daily worship the brāhmaṇas and worship
ergy, and therefore You are the Supreme Per- women who peacefully live with their hus-
son. You are sacrifice [yajña] personified. bands and children. Every day the wife must
Lakṣmī, the embodiment of spiritual activities, continue following the regulative principles to
is the original form of worship offered unto worship Lord Viṣṇu with great devotion.
You, whereas You are the enjoyer of all sacri- Thereafter, Lord Viṣṇu should be laid in His
fices.(12) Mother Lakṣmī, who is here, is the bed, and then one should take prasāda. In this
reservoir of all spiritual qualities, whereas You way, husband and wife will be purified and will
manifest and enjoy all these qualities. Indeed, have all their desires fulfilled.(19-20) The
You are actually the enjoyer of everything. You chaste wife must perform such devotional ser-
live as the Supersoul of all living entities, and vice continuously for one year. After one year
the goddess of fortune is the form of their bod- passes, she should fast on the full-moon day in
ies, senses and minds. She also has a holy name the month of Kārttika [October-Novem-
and form, whereas You are the support of all ber].(21) On the morning of the next day, one
such names and forms and the cause for their should wash oneself, and after worshiping Lord
manifestation.(13) You are both the supreme Kṛṣṇa as before, one should cook as one cooks
409
for festivals as stated in the Gṛhya-sūtras. Canto 7: The Science of God

Sweetrice should be cooked with ghee, and
SB 7.1: The Supreme Lord Is Equal to
with this preparation the husband should offer
Everyone
oblations to the fire twelve times. (22) Thereaf-
ter, he should satisfy the brāhmaṇas. When the SB 7.1: The Supreme Lord Is Equal to Eve-
satisfied brāhmaṇas bestow their blessings, he ryone
should devotedly offer them respectful obei-
sances with his head, and with their permission
he should take prasāda.(23) Before taking his King Parīkṣit inquired: My dear brāhmaṇa,
meal, the husband must first seat the ācārya the Supreme Personality of Godhead, Viṣṇu,
comfortably, and, along with his relatives and being everyone’s well-wisher, is equal and ex-
friends, should control his speech and offer tremely dear to everyone. How, then, did He
prasāda to the guru. Then the wife should eat become partial like a common man for the sake
the remnants of the oblation of sweetrice of Indra and thus kill Indra’s enemies? How can
cooked with ghee. Eating the remnants insures a person equal to everyone be partial to some
a learned, devoted son and all good fortune.(24) and inimical toward others? (1) Lord Viṣṇu
If this vow or ritualistic ceremony is observed Himself, the Supreme Personality of Godhead,
according to the description of śāstra, even in is the reservoir of all pleasure. Therefore, what
this life a man will be able to achieve all the benefit would He derive from siding with the
benedictions he desires from the Lord. A wife demigods? What interest would He fulfill in
who performs this ritualistic ceremony will this way? Since the Lord is transcendental, why
surely receive good fortune, opulence, sons, a should He fear the asuras, and how could He be
long-living husband, a good reputation and a envious of them? (2) O greatly fortunate and
good home.(25) If an unmarried girl observes learned brāhmaṇa, whether Nārāyaṇa is partial
this vrata, she will be able to get a very good or impartial has become a subject of great
husband. If a woman who is avīrāwho has no doubt. Kindly dispel my doubt with positive ev-
husband or sonexecutes this ritualistic cere- idence that Nārāyaṇa is always neutral and
mony, she can be promoted to the spiritual equal to everyone. (3)
world. A woman whose children have died af-
ter birth can get a child with a long duration of
life and also become very fortunate in pos- The great sage Śukadeva Gosvāmī said: My
sessing wealth. If a woman is unfortunate she dear King, you have put before me an excellent
will become fortunate, and if ugly she will be- question. Discourses concerning the activities
come beautiful. By observing this vrata, a dis- of the Lord, in which the glories of His devo-
eased man can gain relief from his disease and tees are also found, are extremely pleasing to
have an able body with which to work. If one devotees. Such wonderful topics always coun-
recites this narration while offering oblations to teract the miseries of the materialistic way of
the pitās and demigods, especially during the life. Therefore, great sages like Nārada always
śrāddha ceremony, the demigods and inhabit- speak upon Śrīmad-Bhāgavatam because it
ants of Pitṛloka will be extremely pleased with gives one the facility to hear and chant about
him and bestow upon him the fulfillment of all the wonderful activities of the Lord. Let me of-
desires. After one performs this ritualistic cere- fer my respectful obeisances unto Śrīla
mony, Lord Viṣṇu and His wife, mother Vyāsadeva and then begin describing topics
Lakṣmī, the goddess of fortune, are very concerning the activities of Lord Hari. (4-5)
pleased with him. O King Parīkṣit, now I have The Supreme Personality of Godhead, Viṣṇu, is
completely described how Diti performed this always transcendental to material qualities, and
ceremony and had good childrenthe Marutsand therefore He is called nirguṇa, or without qual-
a happy life. I have tried to explain this to you ities. Because He is unborn, He does not have a
as elaborately as possible.( 26-28) material body to be subjected to attachment and
410
hatred. Although the Lord is always above ma- (11)

terial existence, through His spiritual potency
He appeared and acted like an ordinary human
being, accepting duties and obligations, appar- O King, this time factor enhances the sattva-
ently like a conditioned soul. (6) My dear King guṇa. Thus although the Supreme Lord is the
Parīkṣit, the material qualitiessattva-guṇa, rajo- controller, He favors the demigods, who are
guṇa and tamo-guṇaall belong to the material mostly situated in sattva-guṇa. Then the de-
world and do not even touch the Supreme Per- mons, who are influenced by tamo-guṇa, are
sonality of Godhead. These three guṇas cannot annihilated. The Supreme Lord induces the
act by increasing or decreasing simultaneously. time factor to act in different ways, but He is
(7) When the quality of goodness is prominent, never partial. Rather, His activities are glori-
the sages and demigods flourish with the help ous, and therefore He is called Uruśravā. (12)
of that quality, with which they are infused and Formerly, O King, when Mahārāja Yudhiṣṭhira
surcharged by the Supreme Lord. Similarly, was performing the Rājasūya sacrifice, the
when the mode of passion is prominent the de- great sage Nārada, responding to his inquiry,
mons flourish, and when ignorance is promi- recited historical facts showing how the Su-
nent the Yakṣas and Rākṣasas flourish. The Su- preme Personality of Godhead is always impar-
preme Personality of Godhead is present in tial, even when killing demons. In this regard
everyone’s heart, fostering the reactions of he gave a vivid example. (13) O King, at the
sattva-guṇa, rajo-guṇa and tamo-guṇa. (8) The Rājasūya sacrifice, Mahārāja Yudhiṣṭhira, the
all-pervading Personality of Godhead exists son of Mahārāja Pāṇḍu, personally saw
within the heart of every living being, and an Śiśupāla merge into the body of the Supreme
expert thinker can perceive how He is present Lord, Kṛṣṇa. Therefore, struck with wonder, he
there to a large or small extent. Just as one can inquired about the reason for this from the great
understand the supply of fire in wood, the water sage Nārada, who was seated there. While he
in a waterpot, or the sky within a pot, one can inquired, all the sages present also heard him
understand whether a living entity is a demon ask his question. (14-15)
or a demigod by understanding that living en-
tity’s devotional performances. A thoughtful
man can understand how much a person is fa- Mahārāja Yudhiṣṭhira inquired: It is very
vored by the Supreme Lord by seeing his ac- wonderful that the demon Śiśupāla merged into
tions. (9) When the Supreme Personality of the body of the Supreme Personality of God-
Godhead creates different types of bodies, of- head even though extremely envious. This
fering a particular body to each living entity ac- sāyujya-mukti is impossible to attain even for
cording to his character and fruitive actions, the great transcendentalists. How then did the en-
Lord revives all the qualities of material nature- emy of the Lord attain it? (16) O great sage, we
sattva-guṇa, rajo-guṇa and tamo-guṇa. Then, as are all eager to know the cause for this mercy
the Supersoul, He enters each body and influ- of the Lord. I have heard that formerly a king
ences the qualities of creation, maintenance and named Vena blasphemed the Supreme Person-
annihilation, using sattva-guṇa for mainte- ality of Godhead and that all the brāhmaṇas
nance, rajo-guṇa for creation and tamo-guṇa consequently obliged him to go to hell.
for annihilation. (10) O great King, the Su- Śiśupāla should also have been sent to hell.
preme Personality of Godhead, the controller of How then did he merge into the Lord’s exist-
the material and spiritual energies, who is cer- ence? (17) From the very beginning of his
tainly the creator of the entire cosmos, creates childhood, when he could not even speak
the time factor to allow the material energy and properly, Śiśupāla, the most sinful son of
the living entity to act within the limits of time. Damaghoṣa, began blaspheming the Lord, and
Thus the Supreme Personality is never under he continued to be envious of Śrī Kṛṣṇa until
the time factor nor under the material energy. death. Similarly, his brother Dantavakra con-
tinued the same habits. (18) Although these
411
two menŚiśupāla and Dantavakrarepeatedly feels pleasure or pain when blasphemed or of-
blasphemed the Supreme Personality of God- fered prayers. This is impossible for Him. Thus
head, Lord Viṣṇu [Kṛṣṇa], the Supreme Brah- He has no enemy and no friend. When He chas-
man, they were quite healthy. Indeed, their tises the demons it is for their good, and when
tongues were not attacked by white leprosy, nor He accepts the prayers of the devotees it is for
did they enter the darkest region of hellish life. their good. He is affected neither by prayers nor
We are certainly most surprised by this. (19) by blasphemy. (25) Therefore by enmity or by
How was it possible for Śiśupāla and Danta- devotional service, by fear, by affection or by
vakra, in the presence of many exalted persons, lusty desireby all of these or any one of themif
to enter very easily into the body of Kṛṣṇa, a conditioned soul somehow or other concen-
whose nature is difficult to attain? (20) trates his mind upon the Lord, the result is the
same, for the Lord, because of His blissful po-
sition, is never affected by enmity or friend-
This matter is undoubtedly very wonderful. ship. (26) Nārada Muni continued: By devo-
Indeed, my intelligence has become disturbed, tional service one cannot achieve such intense
just as the flame of a candle is disturbed by a absorption in thought of the Supreme Personal-
blowing wind. O Nārada Muni, you know eve- ity of Godhead as one can through enmity to-
rything. Kindly let me know the cause of this ward Him. That is my opinion. (27) A grass-
wonderful event. (21) worm confined in a hole of a wall by a bee al-
ways thinks of the bee in fear and enmity and
later becomes a bee simply because of such re-
ŚrīŚukadeva Gosvāmī said: After hearing membrance. Similarly, if the conditioned souls
the request of Mahārāja Yudhiṣṭhira, Nārada somehow or other think of Kṛṣṇa, who is sac-
Muni, the most powerful spiritual master, who cid-ānanda-vigraha, they will become free
knew everything, was very pleased. Thus he re- from their sins. Whether thinking of Him as
plied in the presence of everyone taking part in their worshipable Lord or an enemy, because of
the yajña. (22) constantly thinking of Him they will regain
their spiritual bodies. (28-29) Many, many per-
sons have attained liberation simply by think-
The great sage Śrī Nāradajī said: O King, ing of Kṛṣṇa with great attention and giving up
blasphemy and praise, chastisement and re- sinful activities. This great attention may be
spect, are experienced because of ignorance. due to lusty desires, inimical feelings, fear, af-
The body of the conditioned soul is planned by fection or devotional service. I shall now ex-
the Lord for suffering in the material world plain how one receives Kṛṣṇa’s mercy simply
through the agency of the external energy. (23) by concentrating one’s mind upon Him. (30)
My dear King, the conditioned soul, being in My dear King Yudhiṣṭhira, the gopīs by their
the bodily conception of life, considers his lusty desires, Kaṁsa by his fear, Śiśupāla and
body to be his self and considers everything in other kings by envy, the Yadus by their familial
relationship with the body to be his. Because he relationship with Kṛṣṇa, you Pāṇḍavas by your
has this wrong conception of life, he is sub- great affection for Kṛṣṇa, and we, the general
jected to dualities like praise and chastisement. devotees, by our devotional service, have ob-
(24) Because of the bodily conception of life, tained the mercy of Kṛṣṇa. (31) Somehow or
the conditioned soul thinks that when the body other, one must consider the form of Kṛṣṇa very
is annihilated the living being is annihilated. seriously. Then, by one of the five different
Lord Viṣṇu, the Supreme Personality of God- processes mentioned above, one can return
head, is the supreme controller, the Supersoul home, back to Godhead. Atheists like King
of all living entities. Because He has no mate- Vena, however, being unable to think of
rial body, He has no false conception of “I and Kṛṣṇa’s form in any of these five ways, cannot
mine.” It is therefore incorrect to think that He attain salvation. Therefore, one must somehow
412
think of Kṛṣṇa, whether in a friendly way or in- While Jaya and Vijaya, thus cursed by the
imically. (32) sages, were falling to the material world, they
were addressed as follows by the same sages,
who were very kind to them. “O doorkeepers,
Nārada Muni continued: O best of the after three births you will be able to return to
Pāṇḍavas, your two cousins Śiśupāla and Dan- your positions in Vaikuṇṭha, for then the dura-
tavakra, the sons of your maternal aunt, were tion of the curse will have ended.” (39) These
formerly associates of Lord Viṣṇu, but because two associates of the LordJaya and Vijayalater
they were cursed by brāhmaṇas, they fell from descended to the material world, taking birth as
Vaikuṇṭha to this material world. (33) the two sons of Diti, Hiraṇyakaśipu being the
elder and Hiraṇyākṣa the younger. They were
very much respected by the Daityas and Dāna-
Mahārāja Yudhiṣṭhira inquired: What kind vas [demoniac species]. (40) Appearing as
of great curse could affect even liberated viṣṇu- Nṛsiṁhadeva, the Supreme Personality of God-
bhaktas, and what sort of person could curse head, Śrī Hari, killed Hiraṇyakaśipu. When the
even the Lord’s associates? For unflinching Lord delivered the planet earth, which had
devotees of the Lord to fall again to this mate- fallen in the Garbhodaka Ocean, Hiraṇyākṣa
rial world is impossible. I cannot believe this. tried to hinder Him, and then the Lord, as
(34) The bodies of the inhabitants of Vaikuṇṭha Varāha, killed Hiraṇyākṣa. (41) Desiring to kill
are completely spiritual, having nothing to do his son Prahlāda, who was a great devotee of
with the material body, senses or life air. There- Lord Viṣṇu, Hiraṇyakaśipu tortured him in
fore, kindly explain how associates of the Per- many ways. (42)
sonality of Godhead were cursed to descend in
material bodies like ordinary persons. (35)
The Lord, the Supersoul of all living enti-
ties, is sober, peaceful and equal to everyone.
The great saint Nārada said: Once upon a Since the great devotee Prahlāda was protected
time when the four sons of Lord Brahmā named by the Lord’s potency, Hiraṇyakaśipu was un-
Sanaka, Sanandana, Sanātana and Sanat- able to kill him, in spite of endeavoring to do so
kumāra were wandering throughout the three in various ways. (43) Thereafter the same Jaya
worlds, they came by chance to Viṣṇuloka. and Vijaya, the two doorkeepers of Lord Viṣṇu,
(36) Although these four great sages were older took birth as Rāvaṇa and Kumbhakarṇa, begot-
than Brahmā’s other sons like Marīci, they ten by Viśravā in the womb of Keśinī. They
appeared like small naked children only five or were extremely troublesome to all the people of
six years old. When Jaya and Vijaya saw them the universe. (44) Nārada Muni continued: My
trying to enter Vaikuṇṭhaloka, these two gate- dear King, just to relieve Jaya and Vijaya of the
keepers, thinking them ordinary children, for- brāhmaṇas’ curse, Lord Rāmacandra appeared
bade them to enter. (37) Thus checked by the in order to kill Rāvaṇa and Kumbhakarṇa. It
doorkeepers Jaya and Vijaya, Sanandana and will be better for you to hear narrations about
the other great sages very angrily cursed them. Lord Rāmacandra’s activities from
“You two foolish doorkeepers,” they said. “Be- Mārkaṇḍeya. (45) In their third birth, the same
ing agitated by the material qualities of passion Jaya and Vijaya appeared in a family of kṣatri-
and ignorance, you are unfit to live at the shel- yas as your cousins, the sons of your aunt. Be-
ter of Madhudviṣa’s lotus feet, which are free cause Lord Kṛṣṇa has struck them with His
from such modes. It would be better for you to disc, all their sinful reactions have been de-
go immediately to the material world and take stroyed, and now they are free from the curse.
your birth in a family of most sinful asuras.” (46) These two associates of Lord ViṣṇuJaya
(38) and Vijayamaintained a feeling of enmity for a
very long time. Because of always thinking of
413
Kṛṣṇa in this way, they regained the shelter of profuse blood from His body I shall please my
the Lord, having returned home, back to God- brother Hiraṇyākṣa, who was so fond of suck-
head. (47) ing blood. Thus shall I too be peaceful. (7-8)
When the root of a tree is cut and the tree falls
down, its branches and twigs automatically dry
Mahārāja Yudhiṣṭhira inquired: O my lord, up. Similarly, when I have killed this diplo-
Nārada Muni, why was there such enmity be- matic Viṣṇu, the demigods, for whom Lord
tween Hiraṇyakaśipu and his beloved son Prah- Viṣṇu is the life and soul, will lose the source
lāda Mahārāja? How did Prahlāda Mahārāja be- of their life and wither away. (9) While I am
come such a great devotee of Lord Kṛṣṇa? engaged in the business of killing Lord Viṣṇu,
Kindly explain this to me. (48) go down to the planet earth, which is flourish-
ing due to brahminical culture and a kṣatriya
government. These people engage in austerity,
SB 7.2: Hiraṇyakaśipu, King of the Demons sacrifice, Vedic study, regulative vows, and
charity. Destroy all the people thus engaged!
(10) The basic principle of brahminical culture
Śrī Nārada Muni said: My dear King is to satisfy Lord Viṣṇu, the personification of
Yudhiṣṭhira, when Lord Viṣṇu, in the form of sacrificial and ritualistic ceremonies. Lord
Varāha, the boar, killed Hiraṇyākṣa, Viṣṇu is the personified reservoir of all reli-
Hiraṇyākṣa’s brother Hiraṇyakaśipu was ex- gious principles, and He is the shelter of all the
tremely angry and began to lament. (1) Filled demigods, the great pitās, and the people in
with rage and biting his lips, Hiraṇyakaśipu general. When the brāhmaṇas are killed, no one
gazed at the sky with eyes that blazed in anger, will exist to encourage the kṣatriyas to perform
making the whole sky smoky. Thus he began to yajñas, and thus the demigods, not being ap-
speak. (2) Exhibiting his terrible teeth, fierce peased by yajña, will automatically die. (11)
glance and frowning eyebrows, terrible to see, Immediately go wherever there is good protec-
he took up his weapon, a trident, and thus began tion for the cows and brāhmaṇas and wherever
speaking to his associates, the assembled de- the Vedas are studied in terms of the
mons. (3) O Dānavas and Daityas! O varṇāśrama principles. Set fire to those places
Dvimūrdha, Tryakṣa, Śambara and Śatabāhu! and cut from the roots the trees there, which are
O Hayagrīva, Namuci, Pāka and Ilvala! O the source of life. (12)
Vipracitti, Puloman, Śakuna and other demons!
All of you, kindly hear me attentively and then
act according to my words without delay. (4- Thus the demons, being fond of disastrous
5) My insignificant enemies the demigods have activities, took Hiraṇyakaśipu’s instructions on
combined to kill my very dear and obedient their heads with great respect and offered him
well-wisher, my brother Hiraṇyākṣa. Although obeisances. According to his directions, they
the Supreme Lord, Viṣṇu, is always equal to engaged in envious activities directed against
both of usnamely, the demigods and the all living beings. (13) The demons set fire to
demonsthis time, being devoutly worshiped by the cities, villages, pasturing grounds,
the demigods, He has taken their side and cowpens, gardens, agricultural fields and natu-
helped them kill Hiraṇyākṣa. (6) The Supreme ral forests. They burned the hermitages of the
Personality of Godhead has given up His natu- saintly persons, the important mines that pro-
ral tendency of equality toward the demons and duced valuable metals, the residential quarters
demigods. Although He is the Supreme Person, of the agriculturalists, the mountain villages,
now, influenced by māyā, He has assumed the and the villages of the cow protectors, the cow-
form of a boar to please His devotees, the dem- herd men. They also burned the government
igods, just as a restless child leans toward capitals. (14) Some of the demons took digging
someone. I shall therefore sever Lord Viṣṇu’s instruments and broke down the bridges, the
head from His trunk by my trident, and with the
414
protective walls and the gates [gopuras] of the accept subtle and gross bodies created by the
cities. Some took axes and began cutting the material energy and thus be subjected to so-
important trees that produced mango, jackfruit called material happiness and distress. There-
and other sources of food. Some of the demons fore, no one should lament for the passing of
took firebrands and set fire to the residential the spirit soul from the body. (22) Because of
quarters of the citizens. (15) Thus disturbed the movements of the water, the trees on the
again and again by the unnatural occurrences bank of a river, when reflected on the water,
caused by the followers of Hiraṇyakaśipu, all seem to move. Similarly, when the eyes move
the people had to cease the activities of Vedic because of some mental derangement, the land
culture. Not receiving the results of yajña, the appears to move also. (23) In the same way, O
demigods also became disturbed. They left my gentle mother, when the mind is agitated by
their residential quarters in the heavenly plan- the movements of the modes of material nature,
ets and, unobserved by the demons, began wan- the living entity, although freed from all the dif-
dering on the planet earth to see the disasters. ferent phases of the subtle and gross bodies,
(16) thinks that he has changed from one condition
to another. (24) In his bewildered state, the liv-
ing entity, accepting the body and mind to be
After performing the ritualistic observances the self, considers some people to be his kins-
for the death of his brother, Hiraṇyakaśipu, be- men and others to be outsiders. Because of this
ing extremely unhappy, tried to pacify his misconception, he suffers. Indeed, the accumu-
nephews. (17) O King, Hiraṇyakaśipu was ex- lation of such concocted material ideas is the
tremely angry, but since he was a great politi- cause of suffering and so-called happiness in
cian, he knew how to act according to the time the material world. The conditioned soul thus
and situation. With sweet words he began pac- situated must take birth in different species and
ifying his nephews, whose names were Śakuni, work in various types of consciousness, thus
Śambara, Dhṛṣṭi, Bhūtasantāpana, Vṛka, creating new bodies. This continued material
Kālanābha, Mahānābha, Hariśmaśru and Ut- life is called saṁsāra. Birth, death, lamentation,
kaca. He also consoled their mother, his sister- foolishness and anxiety are due to such material
in-law, Ruṣābhānu, as well as his own mother, considerations. Thus we sometimes come to a
Diti. He spoke to them all as follows. (18-19) proper understanding and sometimes fall again
to a wrong conception of life. (25-26) In this
regard, an example is given from an old history.
Hiraṇyakaśipu said: My dear mother, sister- This involves a discourse between Yamarāja
in-law and nephews, you should not lament for and the friends of a dead person. Please hear it
the death of the great hero, for a hero’s death in attentively. (27)
front of his enemy is glorious and desirable.
(20) My dear mother, in a restaurant or place
for drinking cold water, many travelers are In the state known as Uśīnara there was a
brought together, and after drinking water they celebrated king named Suyajña. When the King
continue to their respective destinations. Simi- was killed in battle by his enemies, his kinsmen
larly, living entities join together in a family, sat down around the dead body and began to
and later, as a result of their own actions, they lament the death of their friend. (28) His
are led apart to their destinations. (21) The golden, bejeweled armor smashed, his orna-
spirit soul, the living entity, has no death, for he ments and garlands fallen from their places, his
is eternal and inexhaustible. Being free from hair scattered and his eyes lusterless, the slain
material contamination, he can go anywhere in King lay on the battlefield, his entire body
the material or spiritual worlds. He is fully smeared with blood, his heart pierced by the ar-
aware and completely different from the mate- rows of the enemy. When he died he had
rial body, but because of being misled by mis- wanted to show his prowess, and thus he had
use of his slight independence, he is obliged to
415
bitten his lips, and his teeth remained in that po- yet still they are bewildered. The conditioned
sition. His beautiful lotuslike face was now soul comes from an unknown place and returns
black and covered with dust from the battle- after death to that same unknown place. There
field. His arms, with his sword and other weap- is no exception to this rule, which is conducted
ons, were cut and broken. When the queens of by material nature. Knowing this, why do they
the King of Uśīnara saw their husband lying in uselessly lament? (37) It is wonderful that
that position, they began crying, “O lord, now these elderly women do not have a higher sense
that you have been killed, we also have been of life than we do. Indeed, we are most fortu-
killed.” Repeating these words again and again, nate, for although we are children and have
they fell down, pounding their breasts, at the been left to struggle in material life, unpro-
feet of the dead King. (29-31) tected by father and mother, and although we
are very weak, we have not been vanquished or
eaten by ferocious animals. Thus we have a
As the queens loudly cried, their tears glided firm belief that the Supreme Personality of
down their breasts, becoming reddened by Godhead, who has given us protection even in
kuṅkuma powder, and fell upon the lotus feet the womb of the mother, will protect us every-
of their husband. Their hair became disarrayed, where. (38) The boy addressed the women: O
their ornaments fell, and in a way that evoked weak women! Only by the will of the Supreme
sympathy from the hearts of others, the queens Personality of Godhead, who is never dimin-
began lamenting their husband’s death. (32) O ished, is the entire world created, maintained
lord, you have now been removed by cruel and again annihilated. This is the verdict of the
providence to a state beyond our sight. You had Vedic knowledge. This material creation, con-
previously sustained the livelihood of the in- sisting of the moving and nonmoving, is ex-
habitants of Uśīnara, and thus they were happy, actly like His plaything. Being the Supreme
but your condition now is the cause of their un- Lord, He is completely competent to destroy
happiness. (33) O King, O hero, you were a and protect. (39) Sometimes one loses his
very grateful husband and the most sincere money on a public street, where everyone can
friend of all of us. How shall we exist without see it, and yet his money is protected by destiny
you? O hero, wherever you are going, please and not seen by others. Thus the man who lost
direct us there so that we may follow in your it gets it back. On the other hand, if the Lord
footsteps and engage again in your service. Let does not give protection, even money main-
us go along with you! (34) The time was ap- tained very securely at home is lost. If the Su-
propriate for the body to be burned, but the preme Lord gives one protection, even though
queens, not allowing it to be taken away, con- one has no protector and is in the jungle, one
tinued lamenting for the dead body, which they remains alive, whereas a person well protected
kept on their laps. In the meantime, the sun at home by relatives and others sometimes dies,
completed its movements for setting in the no one being able to protect him. (40)
west. (35) While the queens were lamenting
for the dead body of the King, their loud cries
were heard even from the abode of Yamarāja. Every conditioned soul receives a different
Assuming the body of a boy, Yamarāja person- type of body according to his work, and when
ally approached the relatives of the dead body the engagement is finished the body is finished.
and advised them as follows. (36) Although the spirit soul is situated in subtle and
gross material bodies in different forms of life,
he is not bound by them, for he is always un-
Śrī Yamarāja said: Alas, how amazing it is! derstood to be completely different from the
These persons, who are older than me, have full manifested body. (41) Just as a householder,
experience that hundreds and thousands of liv- although different from the identity of his
ing entities have taken birth and died. Thus they house, thinks his house to be identical with him,
should understand that they also are apt to die,
416
so the conditioned soul, due to ignorance, ac- accordingly suffer material conditions and re-
cepts the body to be himself, although the body versals, continually, life after life. (47) It is
is actually different from the soul. This body is fruitless to see and talk of the material modes
obtained through a combination of portions of of nature and their resultant so-called happiness
earth, water and fire, and when the earth, water and distress as if they were factual. When the
and fire are transformed in the course of time, mind wanders during the day and a man begins
the body is vanquished. The soul has nothing to to think himself extremely important, or when
do with this creation and dissolution of the he dreams at night and sees a beautiful woman
body. (42) As fire, although situated in wood, enjoying with him, these are merely false
is perceived to be different from the wood, as dreams. Similarly, the happiness and distress
air, although situated within the mouth and nos- caused by the material senses should be under-
trils, is perceived to be separate, and as the sky, stood to be meaningless. (48) Those who have
although all-pervading, never mixes with any- full knowledge of self-realization, who know
thing, so the living entity, although now en- very well that the spirit soul is eternal whereas
caged within the material body, of which it is the body is perishable, are not overwhelmed by
the source, is separate from it. (43) lamentation. But persons who lack knowledge
of self-realization certainly lament. Therefore it
is difficult to educate a person in illusion. (49)
Yamarāja continued: O lamenters, you are
all fools! The person named Suyajña, for whom
you lament, is still lying before you and has not There was once a hunter who lured birds
gone anywhere. Then what is the cause for your with food and captured them after spreading a
lamentation? Previously he heard you and re- net. He lived as if appointed by death personi-
plied to you, but now, not finding him, you are fied as the killer of the birds. (50) While wan-
lamenting. This is contradictory behavior, for dering in the forest, the hunter saw a pair of
you have never actually seen the person within kuliṅga birds. Of the two, the female was cap-
the body who heard you and replied. There is tivated by the hunter’s lure. (51) O queens of
no need for your lamentation, for the body you Suyajña, the male kuliṅga bird, seeing his wife
have always seen is lying here. (44) In the body put into the greatest danger in the grip of Prov-
the most important substance is the life air, but idence, became very unhappy. Because of af-
that also is neither the listener nor the speaker. fection, the poor bird, being unable to release
Beyond even the life air, the soul also can do her, began to lament for his wife. (52) Alas,
nothing, for the Supersoul is actually the direc- how merciless is Providence! My wife, unable
tor, in cooperation with the individual soul. The to be helped by anyone, is in such an awkward
Supersoul conducting the activities of the body position and lamenting for me. What will Prov-
is different from the body and living force. (45) idence gain by taking away this poor bird?
The five material elements, the ten senses and What will be the profit? (53) If unkind Provi-
the mind all combine to form the various parts dence takes away my wife, who is half my
of the gross and subtle bodies. The living entity body, why should He not take me also? What is
comes in contact with his material bodies, the use of my living with half of my body, be-
whether high or low, and later gives them up by reaved by loss of my wife? What shall I gain in
his personal prowess. This strength can be per- this way? (54) The unfortunate baby birds, be-
ceived in a living entity’s personal power to reft of their mother, are waiting in the nest for
possess different types of bodies. (46) As long her to feed them. They are still very small and
as the spirit soul is covered by the subtle body, have not yet grown their wings. How shall I be
consisting of the mind, intelligence and false able to maintain them? (55) Because of the loss
ego, he is bound to the results of his fruitive ac- of his wife, the kuliṅga bird lamented with tears
tivities. Because of this covering, the spirit soul in his eyes. Meanwhile, following the dicta-
is connected with the material energy and must tions of mature time, the hunter, who was very
417
carefully hidden in the distance, released his ar- deathless, and to be the only king of the entire
row, which pierced the body of the kuliṅga bird universe, including Brahmaloka. (1) In the val-
and killed him. (56) Thus Yamarāja, in the ley of Mandara Hill, Hiraṇyakaśipu began per-
guise of a small boy, told all the queens: You forming his austerities by standing with his toes
are all so foolish that you lament but do not see on the ground, keeping his arms upward and
your own death. Afflicted by a poor fund of looking toward the sky. This position was ex-
knowledge, you do not know that even if you tremely difficult, but he accepted it as a means
lament for your dead husband for hundreds of to attain perfection. (2) From the hair on
years, you will never get him back alive, and in Hiraṇyakaśipu’s head there emanated an efful-
the meantime your lives will be finished. (57) gent light as brilliant and intolerable as the rays
of the sun at the time of dissolution. Seeing the
performance of such austere penances, the
Hiraṇyakaśipu said: While Yamarāja, in the demigods, who had been wandering throughout
form of a small boy, was instructing all the rel- the planets, now returned to their respective
atives surrounding the dead body of Suyajña, homes. (3) Because of Hiraṇyakaśipu’s severe
everyone was struck with wonder by his philo- austerities, fire came from his head, and this
sophical words. They could understand that fire and its smoke spread throughout the sky,
everything material is temporary, not continu- encompassing the upper and lower planets,
ing to exist. (58) After instructing all the fool- which all became extremely hot. (4) Because
ish relatives of Suyajña, Yamarāja, in the form of the power of his severe austerities, all the riv-
of a boy, disappeared from their vision. Then ers and oceans were agitated, the surface of the
the relatives of King Suyajña performed the rit- globe, with its mountains and islands, began
ualistic funeral ceremonies. (59) Therefore trembling, and the stars and planets fell. All di-
none of you should be aggrieved for the loss of rections were ablaze. (5)
the bodywhether your own or those of others.
Only in ignorance does one make bodily dis-
tinctions, thinking “Who am I? Who are the Scorched and extremely disturbed because
others? What is mine? What is for others?” of Hiraṇyakaśipu’s severe penances, all the
(60) demigods left the planets where they reside and
went to the planet of Lord Brahmā, where they
informed the creator as follows: O lord of the
Śrī Nārada Muni continued: Diti, the mother demigods, O master of the universe, because of
of Hiraṇyakaśipu and Hiraṇyākṣa, heard the in- the fire emanating from Hiraṇyakaśipu’s head
structions of Hiraṇyakaśipu along with her as a result of his severe austerities, we have be-
daughter-in-law, Ruṣābhānu, Hiraṇyākṣa’s come so disturbed that we could not stay in our
wife. She then forgot her grief over her son’s planets but have come to you. (6) O great per-
death and thus engaged her mind and attention son, chief of the universe, if you think it proper,
in understanding the real philosophy of life. kindly stop these disturbances, meant to de-
(61) stroy everything, before all your obedient sub-
jects are annihilated. (7) Hiraṇyakaśipu has un-
dertaken a most severe type of austerity. Alt-
SB 7.3: Hiraṇyakaśipu’s Plan to Become hough his plan is not unknown to you, kindly
Immortal listen as we submit his intentions. (8) “The su-
preme person within this universe, Lord
Brahmā, has gotten his exalted post by dint of
Nārada Muni said to Mahārāja Yudhiṣṭhira: severe austerities, mystic power and trance.
The demoniac king Hiraṇyakaśipu wanted to be Consequently, after creating the universe, he
unconquerable and free from old age and dwin- has become the most worshipable demigod
dling of the body. He wanted to gain all the yo- within it. Since I am eternal and time is eternal,
gic perfections like aṇimā and laghimā, to be
418
I shall endeavor for such austerity, mystic me whatever you desire, and I shall try to fulfill
power and trance for many, many births, and your wish. (17) I have been very much aston-
thus I shall occupy the same post occupied by ished to see your endurance. In spite of being
Lord Brahmā. (9-10) “By dint of my severe eaten and bitten by all kinds of worms and ants,
austerities, I shall reverse the results of pious you are keeping your life air circulating within
and impious activities. I shall overturn all the your bones. Certainly this is wonderful. (18)
established practices within this world. Even Even saintly persons like Bhṛgu, born previ-
Dhruvaloka will be vanquished at the end of the ously, could not perform such severe austeri-
millennium. Therefore, what is the use of it? I ties, nor will anyone in the future be able to do
shall prefer to remain in the position of so. Who within these three worlds can sustain
Brahmā.” (11) O lord, we have heard from re- his life without even drinking water for one
liable sources that in order to obtain your post, hundred celestial years? (19) My dear son of
Hiraṇyakaśipu is now engaged in severe auster- Diti, with your great determination and auster-
ity. You are the master of the three worlds. ity you have done what was impossible even for
Please, without delay, take whatever steps you great saintly persons, and thus I have certainly
deem appropriate. (12) O Lord Brahmā, your been conquered by you. (20) O best of the
position within this universe is certainly most asuras, for this reason I am now prepared to
auspicious for everyone, especially the cows give you all benedictions, according to your de-
and brāhmaṇas. Brahminical culture and the sire. I belong to the celestial world of demi-
protection of cows can be increasingly glori- gods, who do not die like human beings. There-
fied, and thus all kinds of material happiness, fore, although you are subject to death, your au-
opulence and good fortune will automatically dience with me will not go in vain. (21)
increase. But unfortunately, if Hiraṇyakaśipu
occupies your seat, everything will be lost. (13)
Śrī Nārada Muni continued: After speaking
these words to Hiraṇyakaśipu, Lord Brahmā,
O King, being thus informed by the demi- the original being of this universe, who is ex-
gods, the most powerful Lord Brahmā, accom- tremely powerful, sprinkled transcendental, in-
panied by Bhṛgu, Dakṣa and other great sages, fallible, spiritual water from his kamaṇḍalu
immediately started for the place where upon Hiraṇyakaśipu’s body, which had been
Hiraṇyakaśipu was performing his penances eaten away by ants and moths. Thus he enliv-
and austerities. (14) Lord Brahmā, who is car- ened Hiraṇyakaśipu. (22) As soon as he was
ried by a swan airplane, at first could not see sprinkled with the water from Lord Brahmā’s
where Hiraṇyakaśipu was, for Hiraṇyakaśipu’s waterpot, Hiraṇyakaśipu arose, endowed with a
body was covered by an anthill and by grass full body with limbs so strong that they could
and bamboo sticks. Because Hiraṇyakaśipu had bear the striking of a thunderbolt. With physi-
been there for a long time, the ants had de- cal strength and a bodily luster resembling mol-
voured his skin, fat, flesh and blood. Then Lord ten gold, he emerged from the anthill a com-
Brahmā and the demigods spotted him, resem- pletely young man, just as fire springs from fuel
bling a cloud-covered sun, heating all the world wood. (23) Seeing Lord Brahmā present before
by his austerity. Struck with wonder, Lord him in the sky, carried by his swan airplane,
Brahmā began to smile and then addressed him Hiraṇyakaśipu was extremely pleased. He im-
as follows. (15-16) mediately fell flat with his head on the ground
and began to express his obligation to the lord.
(24) Then, getting up from the ground and see-
Lord Brahmā said: O son of Kaśyapa Muni, ing Lord Brahmā before him, the head of the
please get up, please get up. All good fortune Daityas was overwhelmed by jubilation. With
unto you. You are now perfect in the perfor- tears in his eyes, his whole body shivering, he
mance of your austerities, and therefore I may began praying in a humble mood, with folded
give you a benediction. You may now ask from
419
hands and a faltering voice, to satisfy Lord of life for all living entities. (31) There is noth-
Brahmā. (25) ing separate from you, whether it be better or
lower, stationary or moving. The knowledge
derived from the Vedic literatures like the
Let me offer my respectful obeisances unto Upaniṣads, and from all the sub-limbs of the
the supreme lord within this universe. At the original Vedic knowledge, form your external
end of each day of his life, the universe is fully body. You are Hiraṇyagarbha, the reservoir of
covered with dense darkness by the influence the universe, but nonetheless, being situated as
of time, and then again, during his next day, the supreme controller, you are transcendental
that self-effulgent lord, by his own effulgence, to the material world, which consists of the
manifests, maintains and destroys the entire three modes of material nature. (32) O my lord,
cosmic manifestation through the material en- being changelessly situated in your own abode,
ergy, which is invested with the three modes of you expand your universal form within this
material nature. He, Lord Brahmā, is the shelter cosmic manifestation, thus appearing to taste
of those modes of naturesattva-guṇa, rajo-guṇa the material world. You are Brahman, the Su-
and tamo-guṇa. (26-27) I offer my obeisances persoul, the oldest, the Personality of Godhead.
to the original personality within this universe, (33) Let me offer my respectful obeisances
Lord Brahmā, who is cognizant and who can unto the Supreme, who in his unlimited, un-
apply his mind and realized intelligence in cre- manifested form has expanded the cosmic man-
ating this cosmic manifestation. It is because of ifestation, the form of the totality of the uni-
his activities that everything within the universe. He possesses external and internal ener-
verse is visible. He is therefore the cause of all gies and the mixed energy called the marginal
manifestations. (28) Your Lordship, being the potency, which consists of all the living enti-
origin of the life of this material world, is the ties. (34)
master and controller of the living entities, both
moving and stationary, and you inspire their
consciousness. You maintain the mind and the O my lord, O best of the givers of benedic-
acting and knowledge-acquiring senses, and tion, if you will kindly grant me the benediction
therefore you are the great controller of all the I desire, please let me not meet death from any
material elements and their qualities, and you of the living entities created by you. (35) Grant
are the controller of all desires. (29) My dear me that I not die within any residence or outside
lord, by your form as the Vedas personified and any residence, during the daytime or at night,
through knowledge relating to the activities of nor on the ground or in the sky. Grant me that
all the yajñic brāhmaṇas, you spread the Vedic my death not be brought by any being other
ritualistic ceremonies of the seven kinds of sac- than those created by you, nor by any weapon,
rifices, headed by agniṣṭoma. Indeed, you in- nor by any human being or animal. (36) Grant
spire the yajñic brāhmaṇas to perform the ritu- me that I not meet death from any entity, living
als mentioned in the three Vedas. Being the Su- or nonliving. Grant me, further, that I not be
preme Soul, the Supersoul of all living entities, killed by any demigod or demon or by any great
you are beginningless, endless and omniscient, snake from the lower planets. Since no one can
beyond the limits of time and space. (30) O my kill you in the battlefield, you have no compet-
lord, Your Lordship is eternally awake, seeing itor. Therefore, grant me the benediction that I
everything that happens. As eternal time, you too may have no rival. Give me sole lordship
reduce the duration of life for all living entities over all the living entities and presiding deities,
through your different parts, such as moments, and give me all the glories obtained by that po-
seconds, minutes and hours. Nonetheless, you sition. Furthermore, give me all the mystic
are unchanged, resting in one place as the Su- powers attained by long austerities and the
persoul, witness and Supreme Lord, the birth- practice of yoga, for these cannot be lost at any
less, all-pervading controller who is the cause time. (37-38)
420
made as if the goddess of fortune of the entire

universe resided there. (8) The steps of King
SB 7.4: Hiraṇyakaśipu Terrorizes the Uni-
Indra’s residence were made of coral, the floor
verse
was bedecked with invaluable emeralds, the
walls were of crystal, and the columns of
vaidūrya stone. The wonderful canopies were
Nārada Muni continued: Lord Brahmā was
beautifully decorated, the seats were bedecked
very much satisfied by Hiraṇyakaśipu’s auster-
with rubies, and the silk bedding, as white as
ities, which were difficult to perform. There-
foam, was decorated with pearls. The ladies of
fore, when solicited for benedictions, he indeed
the palace, who were blessed with beautiful
granted them, although they were rarely to be
teeth and the most wonderfully beautiful faces,
achieved. (1)
walked here and there in the palace, their ankle
bells tinkling melodiously, and saw their own
Lord Brahmā said: O Hiraṇyakaśipu, these beautiful reflections in the gems. The demi-
benedictions for which you have asked are dif- gods, however, being very much oppressed,
ficult to obtain for most men. Nonetheless, O had to bow down and offer obeisances at the
my son, I shall grant you them although they feet of Hiraṇyakaśipu, who chastised the demi-
are generally not available. (2) gods very severely and for no reason. Thus
Hiraṇyakaśipu lived in the palace and severely
ruled everyone. (9-12) O my dear King,
Then Lord Brahmā, who awards infallible Hiraṇyakaśipu was always drunk on strong-
benedictions, departed, being worshiped by the smelling wines and liquors, and therefore his
best of the demons, Hiraṇyakaśipu, and being coppery eyes were always rolling. Nonetheless,
praised by great sages and saintly persons. (3) because he had powerfully executed great aus-
The demon Hiraṇyakaśipu, having thus been terities in mystic yoga, although he was abom-
blessed by Lord Brahmā and having acquired a inable, all but the three principal demigodsLord
lustrous golden body, continued to remember Brahmā, Lord Śiva and Lord Viṣṇupersonally
the death of his brother and therefore be envi- worshiped him to please him by bringing him
ous of Lord Viṣṇu. (4) Hiraṇyakaśipu became various presentations with their own hands.
the conqueror of the entire universe. Indeed, (13) O Mahārāja Yudhiṣṭhira, descendant of
that great demon conquered all the planets in Pāṇḍu, by dint of his personal power,
the three worldsupper, middle and lowerinclud- Hiraṇyakaśipu, being situated on the throne of
ing the planets of the human beings, the King Indra, controlled the inhabitants of all the
Gandharvas, the Garuḍas, the great serpents, other planets. The two Gandharvas Viśvāvasu
the Siddhas, Cāraṇas and Vidyādharas, the and Tumburu, I myself and the Vidyādharas,
great saints, Yamarāja, the Manus, the Yakṣas, Apsarās and sages all offered prayers to him
the Rākṣasas, the Piśācas and their masters, and again and again just to glorify him. (14)
the masters of the ghosts and Bhūtas. He de-
feated the rulers of all the other planets where
there are living entities and brought them under Being worshiped by sacrifices offered with
his control. Conquering the abodes of all, he great gifts by those who strictly followed the
seized their power and influence. (5-7) principles of varṇa and āśrama, Hiraṇyakaśipu,
Hiraṇyakaśipu, who possessed all opulence, instead of offering shares of the oblations to the
began residing in heaven, with its famous Nan- demigods, accepted them himself. (15) As if in
dana garden, which is enjoyed by the demi- fear of Hiraṇyakaśipu, the planet earth, which
gods. In fact, he resided in the most opulent pal- consists of seven islands, delivered food grains
ace of Indra, the King of heaven. The palace without being plowed. Thus it resembled cows
had been directly constructed by the demigod like the surabhi of the spiritual world or the
architect Viśvakarmā and was as beautifully
421
kāma-dughā of heaven. The earth yielded suf- (22-23) Then there appeared before them a
ficient food grains, the cows supplied abundant transcendental sound vibration, emanating
milk, and outer space was beautifully decorated from a personality not visible to material eyes.
with wonderful phenomena. (16) By the flow- The voice was as grave as the sound of a cloud,
ing of their waves, the various oceans of the and it was very encouraging, driving away all
universe, along with their tributaries, the rivers, fear. (24) The voice of the Lord vibrated as fol-
which are compared to their wives, supplied lows: O best of learned persons, do not fear! I
various kinds of gems and jewels for wish all good fortune to you. Become My dev-
Hiraṇyakaśipu’s use. These oceans were the otees by hearing and chanting about Me and of-
oceans of salt water, sugarcane juice, wine, fering Me prayers, for these are certainly meant
clarified butter, milk, yogurt, and sweet water. to award benedictions to all living entities. I
(17) The valleys between the mountains be- know all about the activities of Hiraṇyakaśipu
came fields of pleasure for Hiraṇyakaśipu, by and shall surely stop them very soon. Please
whose influence all the trees and plants pro- wait patiently until that time. (25-26) When
duced fruits and flowers profusely in all sea- one is envious of the demigods, who represent
sons. The qualities of pouring water, drying and the Supreme Personality of Godhead, of the
burning, which are all qualities of the three de- Vedas, which give all knowledge, of the cows,
partmental heads of the universenamely Indra, brāhmaṇas, Vaiṣṇavas and religious principles,
Vāyu and Agniwere all directed by and ultimately of Me, the Supreme Personality
Hiraṇyakaśipu alone, without assistance from of Godhead, he and his civilization will be van-
the demigods. (18) In spite of achieving the quished without delay. (27) When
power to control in all directions and in spite of Hiraṇyakaśipu teases the great devotee Prah-
enjoying all types of dear sense gratification as lāda, his own son, who is peaceful and sober
much as possible, Hiraṇyakaśipu was dissatis- and who has no enemy, I shall kill
fied because instead of controlling his senses he Hiraṇyakaśipu immediately, despite the bene-
remained their servant. (19) dictions of Brahmā. (28)
Hiraṇyakaśipu thus passed a long time being The great saint Nārada Muni continued:
very much proud of his opulences and trans- When the Supreme Personality of Godhead, the
gressing the laws and regulations mentioned in spiritual master of everyone, thus reassured all
the authoritative śāstras. He was therefore sub- the demigods living in the heavenly planets,
jected to a curse by the four Kumāras, who they offered their respectful obeisances unto
were great brāhmaṇas. (20) Everyone, includ- Him and returned, confident that the demon
ing the rulers of the various planets, was ex- Hiraṇyakaśipu was now practically dead. (29)
tremely distressed because of the severe pun-
ishment inflicted upon them by Hiraṇyakaśipu.
Fearful and disturbed, unable to find any other Hiraṇyakaśipu had four wonderful, well-
shelter, they at last surrendered to the Supreme qualified sons, of whom the one named Prah-
Personality of Godhead, Viṣṇu. (21) “Let us lāda was the best. Indeed, Prahlāda was a res-
offer our respectful obeisances unto that direc- ervoir of all transcendental qualities because he
tion where the Supreme Personality of God- was an unalloyed devotee of the Personality of
head is situated, where those purified souls in Godhead. (30) [The qualities of Mahārāja
the renounced order of life, the great saintly Prahlāda, the son of Hiraṇyakaśipu, are de-
persons, go, and from which, having gone, they scribed herewith.] He was completely cultured
never return.” Without sleep, fully controlling as a qualified brāhmaṇa, having very good
their minds, and living on only their breath, the character and being determined to understand
predominating deities of the various planets be- the Absolute Truth. He had full control of his
gan worshiping Hṛṣīkeśa with this meditation. senses and mind. Like the Supersoul, he was
kind to every living entity and was the best
422
friend of everyone. To respectable persons he was always affected by Kṛṣṇa consciousness,

acted exactly like a menial servant, to the poor he could not understand how the world goes on
he was like a father, to his equals he was at- being fully absorbed in the activities of sense
tached like a sympathetic brother, and he con- gratification. (37) Prahlāda Mahārāja was al-
sidered his teachers, spiritual masters and older ways absorbed in thought of Kṛṣṇa. Thus, being
Godbrothers to be as good as the Supreme Per- always embraced by the Lord, he did not know
sonality of Godhead. He was completely free how his bodily necessities, such as sitting,
from unnatural pride that might have arisen walking, eating, lying down, drinking and talk-
from his good education, riches, beauty, arising, were being automatically performed. (38)
tocracy and so on. (31-32) Although Prahlāda Because of advancement in Kṛṣṇa conscious-
Mahārāja was born in a family of asuras, he ness, he sometimes cried, sometimes laughed,
himself was not an asura but a great devotee of sometimes expressed jubilation and sometimes
Lord Viṣṇu. Unlike the other asuras, he was sang loudly. (39) Sometimes, upon seeing the
never envious of Vaiṣṇavas. He was not agi- Supreme Personality of Godhead, Prahlāda
tated when put into danger, and he was neither Mahārāja would loudly call in full anxiety. He
directly nor indirectly interested in the fruitive sometimes lost his shyness in jubilation and be-
activities described in the Vedas. Indeed, he gan dancing in ecstasy, and sometimes, being
considered everything material to be useless, fully absorbed in thoughts of Kṛṣṇa, he felt one-
and therefore he was completely devoid of ma- ness and imitated the pastimes of the Lord. (40)
terial desires. He always controlled his senses Sometimes, feeling the touch of the Lord’s lo-
and life air, and being of steady intelligence and tus hands, he became spiritually jubilant and re-
determination, he subdued all lusty desires. mained silent, his hairs standing on end and
(33) O King, Prahlāda Mahārāja’s good quali- tears gliding down from his half-closed eyes
ties are still glorified by learned saints and because of his love for the Lord. (41) Because
Vaiṣṇavas. As all good qualities are always of his association with perfect, unalloyed dev-
found existing in the Supreme Personality of otees who had nothing to do with anything ma-
Godhead, they also exist forever in His devotee terial, Prahlāda Mahārāja constantly engaged in
Prahlāda Mahārāja. (34) In any assembly the service of the Lord’s lotus feet. By seeing
where there are discourses about saints and his bodily features when he was in perfect ec-
devotees, O King Yudhiṣṭhira, even the ene- stasy, persons very poor in spiritual under-
mies of the demons, namely the demigods, standing became purified. In other words, Prah-
what to speak of you, would cite Prahlāda lāda Mahārāja bestowed upon them transcen-
Mahārāja as an example of a great devotee. dental bliss. (42) My dear King Yudhiṣṭhira,
(35) Who could list the innumerable transcen- the demon Hiraṇyakaśipu tormented this ex-
dental qualities of Prahlāda Mahārāja? He had alted, fortunate devotee, although Prahlāda was
unflinching faith in Vāsudeva, Lord Kṛṣṇa [the his own son. (43)
son of Vasudeva], and unalloyed devotion to
Him. His attachment to Lord Kṛṣṇa was natural
because of his previous devotional service. Alt- Mahārāja Yudhiṣṭhira said: O best of the
hough his good qualities cannot be enumerated, saints among the demigods, O best of spiritual
they prove that he was a great soul [mahātmā]. leaders, how did Hiraṇyakaśipu give so much
(36) trouble to Prahlāda Mahārāja, the pure and ex-
alted saint, although Prahlāda was his own son?
I wish to know about this subject from you.
From the very beginning of his childhood, (44) A father and mother are always affection-
Prahlāda Mahārāja was uninterested in childish ate to their children. When the children are dis-
playthings. Indeed, he gave them up altogether obedient the parents chastise them, not due to
and remained silent and dull, being fully ab- enmity but only for the child’s instruction and
sorbed in Kṛṣṇa consciousness. Since his mind welfare. How did Hiraṇyakaśipu, the father of
423
Prahlāda Mahārāja, chastise such a noble son? forest [vana]. More clearly, one should go to
This is what I am eager to know. (45) Vṛndāvana, where only Kṛṣṇa consciousness is
prevalent, and should thus take shelter of the
Supreme Personality of Godhead. (5)
Mahārāja Yudhiṣṭhira further inquired: How
was it possible for a father to be so violent to-
ward an exalted son who was obedient, well- Nārada Muni continued: When Prahlāda
behaved and respectful to his father? O Mahārāja spoke about the path of self-realiza-
brāhmaṇa, O master, I have never heard of such tion in devotional service, thus being faithful to
a contradiction as an affectionate father’s pun- the camp of his father’s enemies,
ishing his noble son with the intention of killing Hiraṇyakaśipu, the King of the demons, heard
him. Kindly dissipate our doubts in this regard. Prahlāda’s words and he laughingly said, “Thus
(46) is the intelligence of children spoiled by the
words of the enemy.” (6) Hiraṇyakaśipu ad-
vised his assistants: My dear demons, give
SB 7.5: Prahlāda Mahārāja, the Saintly Son complete protection to this boy at the gurukula
of Hiraṇyakaśipu where he is instructed, so that his intelligence
will not be further influenced by Vaiṣṇavas
who may go there in disguise. (7)
The great saint Nārada Muni said: The de-
mons, headed by Hiraṇyakaśipu, accepted
Śukrācārya as their priest for ritualistic ceremo- When Hiraṇyakaśipu’s servants brought the
nies. Śukrācārya’s two sons, Ṣaṇḍa and boy Prahlāda back to the gurukula [the place
Amarka, lived near Hiraṇyakaśipu’s palace. where the brāhmaṇas taught the boys], the
(1) Prahlāda Mahārāja was already educated in priests of the demons, Ṣaṇḍa and Amarka, pac-
devotional life, but when his father sent him to ified him. With very mild voices and affection-
those two sons of Śukrācārya to be educated, ate words, they inquired from him as follows.
they accepted him at their school along with the (8) Dear son Prahlāda, all peace and good for-
other sons of the asuras. (2) Prahlāda certainly tune unto you. Kindly do not speak lies; just re-
heard and recited the topics of politics and eco- ply with the truth. These boys you see are not
nomics taught by the teachers, but he under- like you, for they do not speak in a deviant way.
stood that political philosophy involves consid- How have you learned these instructions? How
ering someone a friend and someone else an en- has your intelligence been spoiled in this way?
emy, and thus he did not like it. (3) My dear (9) O best of your family, has this pollution of
King Yudhiṣṭhira, once upon a time the King of your intelligence been brought about by you or
the demons, Hiraṇyakaśipu, took his son Prah- by the enemies? We are all your teachers and
lāda on his lap and very affectionately inquired: are very eager to hear about this. Please tell us
My dear son, please let me know what you the truth. (10)
think is the best of all the subjects you have
studied from your teachers. (4)
Prahlāda Mahārāja replied: Let me offer my
respectful obeisances unto the Supreme Per-
Prahlāda Mahārāja replied: O best of the sonality of Godhead, whose external energy
asuras, King of the demons, as far as I have has created the distinctions of “my friend” and
learned from my spiritual master, any person “my enemy” by deluding the intelligence of
who has accepted a temporary body and tem- men. Indeed, I am now actually experiencing
porary household life is certainly embarrassed this, although I have previously heard of it from
by anxiety because of having fallen in a dark authoritative sources. (11) When the Supreme
well where there is no water but only suffering. Personality of Godhead is pleased with the liv-
One should give up this position and go to the ing entity because of his devotional service, one
424
becomes a paṇḍita and does not make distinc- they educated him. (18) After some time, the
tions between enemies, friends and himself. In- teachers Ṣaṇḍa and Amarka thought that Prah-
telligently, he then thinks, “Every one of us is lāda Mahārāja was sufficiently educated in the
an eternal servant of God, and therefore we are diplomatic affairs of pacifying public leaders,
not different from one another.” (12) Persons appeasing them by giving them lucrative posts,
who always think in terms of “enemy” and dividing and ruling over them, and punishing
“friend” are unable to ascertain the Supersoul them in cases of disobedience. Then, one day,
within themselves. Not to speak of them, even after Prahlāda’s mother had personally washed
such exalted persons as Lord Brahmā, who are the boy and dressed him nicely with sufficient
fully conversant with the Vedic literature, are ornaments, they presented him before his fa-
sometimes bewildered in following the princi- ther. (19) When Hiraṇyakaśipu saw that his
ples of devotional service. The same Supreme child had fallen at his feet and was offering
Personality of Godhead who has created this obeisances, as an affectionate father he imme-
situation has certainly given me the intelligence diately began showering blessings upon the
to take the side of your so-called enemy. (13) child and embraced him with both arms. A fa-
O brāhmaṇas [teachers], as iron attracted by a ther naturally feels happy to embrace his son,
magnetic stone moves automatically toward the and Hiraṇyakaśipu became very happy in this
magnet, my consciousness, having been way. (20) Nārada Muni continued: My dear
changed by His will, is attracted by Lord Viṣṇu, King Yudhiṣṭhira, Hiraṇyakaśipu seated Prah-
who carries a disc in His hand. Thus I have no lāda Mahārāja on his lap and began smelling his
independence. (14) head. With affectionate tears gliding down
from his eyes and moistening the child’s smil-
ing face, he spoke to his son as follows. (21)
The great saint Nārada Muni continued: The
great soul Prahlāda Mahārāja became silent af-
ter saying this to his teachers, Ṣaṇḍa and Hiraṇyakaśipu said: My dear Prahlāda, my
Amarka, the seminal sons of Śukrācārya. These dear son, O long-lived one, for so much time
so-called brāhmaṇas then became angry at him. you have heard many things from your teach-
Because they were servants of Hiraṇyakaśipu, ers. Now please repeat to me whatever you
they were very sorry, and to chastise Prahlāda think is the best of that knowledge. (22)
Mahārāja they spoke as follows. (15) Oh,
please bring me a stick! This Prahlāda is dam-
aging our name and fame. Because of his bad Prahlāda Mahārāja said: Hearing and chant-
intelligence, he has become like a cinder in the ing about the transcendental holy name, form,
dynasty of the demons. Now he needs to be qualities, paraphernalia and pastimes of Lord
treated by the fourth of the four kinds of politi- Viṣṇu, remembering them, serving the lotus
cal diplomacy. (16) This rascal Prahlāda has feet of the Lord, offering the Lord respectful
appeared like a thorn tree in a forest of sandal- worship with sixteen types of paraphernalia, of-
wood. To cut down sandalwood trees, an axe is fering prayers to the Lord, becoming His serv-
needed, and the wood of the thorn tree is very ant, considering the Lord one’s best friend, and
suitable for the handle of such an axe. Lord surrendering everything unto Him (in other
Viṣṇu is the axe for cutting down the sandal- words, serving Him with the body, mind and
wood forest of the family of demons, and this words)these nine processes are accepted as
Prahlāda is the handle for that axe. (17) Ṣaṇḍa pure devotional service. One who has dedicated
and Amarka, the teachers of Prahlāda his life to the service of Kṛṣṇa through these
Mahārāja, chastised and threatened their disci- nine methods should be understood to be the
ple in various ways and began teaching him most learned person, for he has acquired com-
about the paths of religion, economic develop- plete knowledge. (23-24) After hearing these
ment and sense gratification. This is the way words of devotional service from the mouth of
his son Prahlāda, Hiraṇyakaśipu was extremely
425
angry. His lips trembling, he spoke as follows a ditch, materially attached men led by another
to Ṣaṇḍa, the son of his guru, Śukrācārya. (25) materially attached man are bound by the ropes
O unqualified, most heinous son of a brāhmaṇa, of fruitive labor, which are made of very strong
you have disobeyed my order and taken shelter cords, and they continue again and again in ma-
of the party of my enemies. You have taught terialistic life, suffering the threefold miseries.
this poor boy about devotional service! What is (31) Unless they smear upon their bodies the
this nonsense? (26) In due course of time, var- dust of the lotus feet of a Vaiṣṇava completely
ious types of diseases are manifest in those who freed from material contamination, persons
are sinful. Similarly, in this world there are very much inclined toward materialistic life
many deceptive friends in false garbs, but even- cannot be attached to the lotus feet of the Lord,
tually, because of their false behavior, their ac- who is glorified for His uncommon activities.
tual enmity becomes manifest. (27) Only by becoming Kṛṣṇa conscious and taking
shelter at the lotus feet of the Lord in this way
can one be freed from material contamination.
The son of Śukrācārya, Hiraṇyakaśipu’s (32)
spiritual master, said: O enemy of King Indra,
O King! Whatever your son Prahlāda has said
was not taught to him by me or anyone else. His After Prahlāda Mahārāja had spoken in this
spontaneous devotional service has naturally way and become silent, Hiraṇyakaśipu, blinded
developed in him. Therefore, please give up by anger, threw him off his lap and onto the
your anger and do not unnecessarily accuse us. ground. (33) Indignant and angry, his reddish
It is not good to insult a brāhmaṇa in this way. eyes like molten copper, Hiraṇyakaśipu said to
(28) his servants: O demons, take this boy away
from me! He deserves to be killed. Kill him as
soon as possible! (34) This boy Prahlāda is the
Śrī Nārada Muni continued: When killer of my brother, for he has given up his
Hiraṇyakaśipu received this reply from the family to engage in the devotional service of
teacher, he again addressed his son Prahlāda. the enemy, Lord Viṣṇu, like a menial servant.
Hiraṇyakaśipu said: You rascal, most fallen of (35) Although Prahlāda is only five years old,
our family, if you have not received this educa- even at this young age he has given up his af-
tion from your teachers, where have you gotten fectionate relationship with his father and
it? (29) mother. Therefore, he is certainly untrustwor-
thy. Indeed, it is not at all believable that he will
behave well toward Viṣṇu. (36) Although a
Prahlāda Mahārāja replied: Because of their medicinal herb, being born in the forest, does
uncontrolled senses, persons too addicted to not belong to the same category as a man, if
materialistic life make progress toward hellish beneficial it is kept very carefully. Similarly, if
conditions and repeatedly chew that which has someone outside one’s family is favorable, he
already been chewed. Their inclinations toward should be given protection like a son. On the
Kṛṣṇa are never aroused, either by the instruc- other hand, if a limb of one’s body is poisoned
tions of others, by their own efforts, or by a by disease, it must be amputated so that the rest
combination of both. (30) Persons who are of the body may live happily. Similarly, even
strongly entrapped by the consciousness of en- one’s own son, if unfavorable, must be rejected,
joying material life, and who have therefore ac- although born of one’s own body. (37) Just as
cepted as their leader or guru a similar blind uncontrolled senses are the enemies of all yogīs
man attached to external sense objects, cannot engaged in advancing in spiritual life, this Prah-
understand that the goal of life is to return lāda, who appears to be a friend, is an enemy
home, back to Godhead, and engage in the ser- because I cannot control him. Therefore this en-
vice of Lord Viṣṇu. As blind men guided by an- emy, whether eating, sitting or sleeping, must
other blind man miss the right path and fall into
426
be killed by all means. (38) which can never be straightened, because he

never forgets my miSBehavior and his connec-
tion with his master, Lord Viṣṇu. (46) I can see
The demons [Rākṣasas], the servants of that this boy’s strength is unlimited, for he has
Hiraṇyakaśipu, thus began striking the tender not feared any of my punishments. He appears
parts of Prahlāda Mahārāja’s body with their immortal. Therefore, because of my enmity to-
tridents. The demons all had fearful faces, ward him, I shall die. Or maybe this will not
sharp teeth and reddish, coppery beards and take place. (47)
hair, and they appeared extremely threatening.
Making a tumultuous sound, shouting, “Chop
him up! Pierce him!” they began striking Prah- Thinking in this way, the King of the
lāda Mahārāja, who sat silently, meditating Daityas, morose and bereft of bodily luster, re-
upon the Supreme Personality of Godhead. mained silent with his face downward. Then
(39-40) Even though a person who has no as- Ṣaṇḍa and Amarka, the two sons of Śukrācārya,
sets in pious activities performs some good spoke to him in secret. (48) O lord, we know
deed, it will have no result. Thus the weapons that when you simply move your eyebrows, all
of the demons had no tangible effects upon the commanders of the various planets are most
Prahlāda Mahārāja because he was a devotee afraid. Without the help of any assistant, you
undisturbed by material conditions and fully have conquered all the three worlds. Therefore,
engaged in meditating upon and serving the Su- we do not find any reason for you to be morose
preme Personality of Godhead, who is un- and full of anxiety. As for Prahlāda, he is noth-
changeable, who cannot be realized by the ma- ing but a child and cannot be a cause of anxiety.
terial senses, and who is the soul of the entire After all, his bad or good qualities have no
universe. (41) My dear King Yudhiṣṭhira, value. (49) Until the return of our spiritual
when all the attempts of the demons to kill master, Śukrācārya, arrest this child with the
Prahlāda Mahārāja were futile, the King of the ropes of Varuṇa so that he will not flee in fear.
demons, Hiraṇyakaśipu, being most fearful, be- In any case, by the time he is somewhat grown
gan contriving other means to kill him. (42) up and has assimilated our instructions or
Hiraṇyakaśipu could not kill his son by throw- served our spiritual master, he will change in
ing him beneath the feet of big elephants, his intelligence. Thus there need be no cause
throwing him among huge, fearful snakes, em- for anxiety. (50)
ploying destructive spells, hurling him from the
top of a hill, conjuring up illusory tricks, ad-
ministering poison, starving him, exposing him After hearing these instructions of Ṣaṇḍa
to severe cold, winds, fire and water, or throw- and Amarka, the sons of his spiritual master,
ing heavy stones to crush him. When Hiraṇyakaśipu agreed and requested them to in-
Hiraṇyakaśipu found that he could not in any struct Prahlāda in that system of occupational
way harm Prahlāda, who was completely sin- duty which is followed by royal householder
less, he was in great anxiety about what to do families. (51) Thereafter, Ṣaṇḍa and Amarka
next. (43-44) Hiraṇyakaśipu thought: I have systematically and unceasingly taught Prahlāda
used many ill names in chastising this boy Mahārāja, who was very submissive and hum-
Prahlāda and have devised many means of kill- ble, about mundane religion, economic devel-
ing him, but despite all my endeavors, he could opment and sense gratification. (52) The teach-
not be killed. Indeed, he saved himself by his ers Ṣaṇḍa and Amarka instructed Prahlāda
own powers, without being affected in the least Mahārāja in the three kinds of material ad-
by these treacheries and abominable actions. vancement called religion, economic develop-
(45) Although he is very near to me and is ment and sense gratification. Prahlāda, how-
merely a child, he is situated in complete fear- ever, being situated above such instructions,
lessness. He resembles a dog’s curved tail, did not like them, for such instructions are
based on the duality of worldly affairs, which
427
involve one in a materialistic way of life preme Personality of Godhead, is the most be-
marked by birth, death, old age and disease. loved, the master of the soul, and the well-
(53) When the teachers went home to attend to wisher of all other living beings. (2) Prahlāda
their household affairs, the students of the same Mahārāja continued: My dear friends born of
age as Prahlāda Mahārāja would call him to demoniac families, the happiness perceived
take the opportunity of leisure hours for play. with reference to the sense objects by contact
(54) Prahlāda Mahārāja, who was truly the su- with the body can be obtained in any form of
preme learned person, then addressed his class life, according to one’s past fruitive activities.
friends in very sweet language. Smiling, he be- Such happiness is automatically obtained with-
gan to teach them about the uselessness of the out endeavor, just as we obtain distress. (3) En-
materialistic way of life. Being very kind to deavors merely for sense gratification or mate-
them, he instructed them as follows. (55) My rial happiness through economic development
dear King Yudhiṣṭhira, all the children were are not to be performed, for they result only in
very much affectionate and respectful to Prah- a loss of time and energy, with no actual profit.
lāda Mahārāja, and because of their tender age If one’s endeavors are directed toward Kṛṣṇa
they were not so polluted by the instructions consciousness, one can surely attain the spir-
and actions of their teachers, who were attached itual platform of self-realization. There is no
to condemned duality and bodily comfort. Thus such benefit from engaging oneself in eco-
the boys surrounded Prahlāda Mahārāja, giving nomic development. (4) Therefore, while in
up their playthings, and sat down to hear him. material existence [bhavam āśritaḥ], a person
Their hearts and eyes being fixed upon him, fully competent to distinguish wrong from right
they looked at him with great earnestness. Prah- must endeavor to achieve the highest goal of
lāda Mahārāja, although born in a demon fam- life as long as the body is stout and strong and
ily, was an exalted devotee, and he desired their is not embarrassed by dwindling. (5) Every hu-
welfare. Thus he began instructing them about man being has a maximum duration of life of
the futility of materialistic life. (56-57) one hundred years, but for one who cannot con-
trol his senses, half of those years are com-
pletely lost because at night he sleeps twelve
SB 7.6: Prahlāda Instructs His Demoniac hours, being covered by ignorance. Therefore
Schoolmates such a person has a lifetime of only fifty years.
(6) In the tender age of childhood, when every-
one is bewildered, one passes ten years. Simi-
Prahlāda Mahārāja said: One who is suffi- larly, in boyhood, engaged in sporting and
ciently intelligent should use the human form playing, one passes another ten years. In this
of body from the very beginning of lifein other way, twenty years are wasted. Similarly, in old
words, from the tender age of childhoodto prac- age, when one is an invalid, unable to perform
tice the activities of devotional service, giving even material activities, one passes another
up all other engagements. The human body is twenty years wastefully. (7) One whose mind
most rarely achieved, and although temporary and senses are uncontrolled becomes increas-
like other bodies, it is meaningful because in ingly attached to family life because of insatia-
human life one can perform devotional service. ble lusty desires and very strong illusion. In
Even a slight amount of sincere devotional ser- such a madman’s life, the remaining years are
vice can give one complete perfection. (1) The also wasted because even during those years he
human form of life affords one a chance to re- cannot engage himself in devotional service.
turn home, back to Godhead. Therefore every (8)
living entity, especially in the human form of
life, must engage in devotional service to the
lotus feet of Lord Viṣṇu. This devotional ser- What person too attached to household life
vice is natural because Lord Viṣṇu, the Su- due to being unable to control his senses can
428
liberate himself? An attached householder is Although he knows that one who takes the
bound very strongly by ropes of affection for wealth of others will be punished by the law of
his family [wife, children and other relatives]. the government, and by the laws of Yamarāja
(9) Money is so dear that one conceives of after death, he continues cheating others to ac-
money as being sweeter than honey. Therefore, quire money. (15) O my friends, sons of de-
who can give up the desire to accumulate mons! In this material world, even those who
money, especially in household life? Thieves, are apparently advanced in education have the
professional servants [soldiers] and merchants propensity to consider, “This is mine, and that
try to acquire money even by risking their very is for others.” Thus they are always engaged in
dear lives. (10) How can a person who is most providing the necessities of life to their families
affectionate to his family, the core of his heart in a limited conception of family life, just like
being always filled with their pictures, give up uneducated cats and dogs. They are unable to
their association? Specifically, a wife is always take to spiritual knowledge; instead, they are
very kind and sympathetic and always pleases bewildered and overcome by ignorance. (16)
her husband in a solitary place. Who could give My dear friends, O sons of the demons, it is cer-
up the association of such a dear and affection- tain that no one bereft of knowledge of the Su-
ate wife? Small children talk in broken lan- preme Personality of Godhead has been able to
guage, very pleasing to hear, and their affec- liberate himself from material bondage at any
tionate father always thinks of their sweet time or in any country. Rather, those bereft of
words. How could he give up their association? knowledge of the Lord are bound by the mate-
One’s elderly parents and one’s sons and rial laws. They are factually addicted to sense
daughters are also very dear. A daughter is es- gratification, and their target is woman. Indeed,
pecially dear to her father, and while living at they are actually playthings in the hands of at-
her husband’s house she is always in his mind. tractive women. Victimized by such a concep-
Who could give up that association? Aside tion of life, they become surrounded by chil-
from this, in household affairs there are many dren, grandchildren and great-grandchildren,
decorated items of household furniture, and and thus they are shackled to material bondage.
there are also animals and servants. Who could Those who are very much addicted to this con-
give up such comforts? The attached house- ception of life are called demons. Therefore,
holder is like a silkworm, which weaves a co- although you are sons of demons, keep aloof
coon in which it becomes imprisoned, unable to from such persons and take shelter of the Su-
get out. Simply for the satisfaction of two im- preme Personality of Godhead, Nārāyaṇa, the
portant sensesthe genitals and the tongueone is origin of all the demigods, because the ultimate
bound by material conditions. How can one es- goal for the devotees of Nārāyaṇa is liberation
cape? (11-13) One who is too attached cannot from the bondage of material existence. (17-
understand that he is wasting his valuable life 18)
for the maintenance of his family. He also fails
to understand that the purpose of human life, a
life suitable for realization of the Absolute My dear sons of demons, the Supreme Per-
Truth, is being imperceptibly spoiled. How- sonality of Godhead, Nārāyaṇa, is the original
ever, he is very cleverly attentive to seeing that Supersoul, the father of all living entities. Con-
not a single farthing is lost by mismanagement. sequently there are no impediments to pleasing
Thus although an attached person in material Him or worshiping Him under any conditions,
existence always suffers from threefold miser- whether one be a child or an old man. The rela-
ies, he does not develop a distaste for the way tionship between the living entities and the Su-
of material existence. (14) If a person too at- preme Personality of Godhead is always a fact,
tached to the duties of family maintenance is and therefore there is no difficulty in pleasing
unable to control his senses, the core of his the Lord. (19) The Supreme Personality of
heart is immersed in how to accumulate money.
429
Godhead, the supreme controller, who is infal- of law and order; and the various means of
lible and indefatigable, is present in different earning one’s livelihood. These are the external
forms of life, from the inert living beings subject matters of study in the Vedas, and
[sthāvara], such as the plants, to Brahmā, the therefore I consider them material. However, I
foremost created living being. He is also pre- consider surrender to the lotus feet of Lord
sent in the varieties of material creations and in Viṣṇu to be transcendental. (26) Nārāyaṇa, the
the material elements, the total material energy Supreme Personality of Godhead, the well-
and the modes of material nature [sattva-guṇa, wisher and friend of all living entities, formerly
rajo-guṇa and tamo-guṇa], as well as the un- explained this transcendental knowledge to the
manifested material nature and the false ego. great saint Nārada. Such knowledge is ex-
Although He is one, He is present everywhere, tremely difficult to understand without the
and He is also the transcendental Supersoul, the mercy of a saintly person like Nārada, but eve-
cause of all causes, who is present as the ob- ryone who has taken shelter of Nārada’s disci-
server in the cores of the hearts of all living en- plic succession can understand this confidential
tities. He is indicated as that which is pervaded knowledge. (27) Prahlāda Mahārāja continued:
and as the all-pervading Supersoul, but actually I received this knowledge from the great saint
He cannot be indicated. He is changeless and Nārada Muni, who is always engaged in devo-
undivided. He is simply perceived as the su- tional service. This knowledge, which is called
preme sac-cid-ānanda [eternity, knowledge and bhāgavata-dharma, is fully scientific. It is based
bliss]. Being covered by the curtain of the ex- on logic and philosophy and is free from all ma-
ternal energy, to the atheist He appears nonex- terial contamination. (28)
istent. (20-23) Therefore, my dear young
friends born of demons, please act in such a
way that the Supreme Lord, who is beyond the The sons of the demons replied: Dear Prah-
conception of material knowledge, will be sat- lāda, neither you nor we know any teacher or
isfied. Give up your demoniac nature and act spiritual master other than Ṣaṇḍa and Amarka,
without enmity or duality. Show mercy to all the sons of Śukrācārya. After all, we are chil-
living entities by enlightening them in devo- dren and they our controllers. For you espe-
tional service, thus becoming their well-wish- cially, who always remain within the palace, it
ers. (24) Nothing is unobtainable for devotees is very difficult to associate with a great per-
who have satisfied the Supreme Personality of sonality. Dear friend, most gentle one, would
Godhead, who is the cause of all causes, the you kindly explain how it was possible for you
original source of everything. The Lord is the to hear Nārada? Kindly dispel our doubts in this
reservoir of unlimited spiritual qualities. For regard. (29-30)
devotees, therefore, who are transcendental to
the modes of material nature, what is the use of
following the principles of religion, economic SB 7.7: What Prahlāda Learned in the
development, sense gratification and liberation, Womb
which are all automatically obtainable under
the influence of the modes of nature? We dev-
otees always glorify the lotus feet of the Lord, Nārada Muni said: Although Prahlāda
and therefore we need not ask for anything in Mahārāja was born in a family of asuras, he was
terms of dharma, kāma, artha and mokṣa. (25) the greatest of all devotees. Having thus been
Religion, economic development and sense questioned by his class friends, the sons of the
gratificationthese are described in the Vedas as asuras, he remembered the words spoken to
tri-varga, or three ways to salvation. Within him by me and replied to his friends as follows.
these three categories are education and self-re- (1)
alization; ritualistic ceremonies performed ac-
cording to Vedic injunction; logic; the science
Prahlāda Mahārāja said: When our father,
430
Hiraṇyakaśipu, went to Mandarācala Mountain Indra, being respectful to Nārada’s words, im-
to execute severe austerities, in his absence the mediately released my mother. Because of my
demigods, headed by King Indra, made a se- being a devotee of the Lord, all the demigods
vere attempt to subdue all the demons in war- circumambulated her. Then they returned to
fare. (2) “Alas, as a serpent is eaten by small their celestial kingdom. (11)
ants, so the troublesome Hiraṇyakaśipu, who
always inflicted miseries upon all types of peo-
ple, has now been defeated by the reactions of Prahlāda Mahārāja continued: The great
his own sinful activities.” Saying this, the dem- saint Nārada Muni brought my mother to his
igods, headed by King Indra, arranged to fight āśrama and assured her of all protection, say-
the demons. (3) When the great leaders of the ing, “My dear child, please remain at my
demons, who were being killed one after an- āśrama until the arrival of your husband.” (12)
other, saw the unprecedented exertion of the After accepting the instructions of Devarṣi
demigods in fighting, they began to flee, scat- Nārada, my mother stayed in his care, without
tering themselves in all directions. Simply to fear from any direction, as long as my father,
protect their lives, they hastily fled from their the King of the Daityas, had not become free
homes, wives, children, animals and household from his severe austerities. (13) My mother,
paraphernalia. Paying no heed to all these, the being pregnant, desired the safety of her em-
demons simply fled. (4-5) The victorious dem- bryo and desired to give birth after her hus-
igods plundered the palace of Hiraṇyakaśipu, band’s arrival. Thus she stayed at Nārada
the King of the demons, and destroyed every- Muni’s āśrama, where she rendered service
thing within it. Then Indra, King of heaven, ar- unto Nārada Muni with great devotion. (14)
rested my mother, the Queen. (6) As she was
being led away, crying in fear like a kurarī cap-
tured by a vulture, the great sage Nārada, who Nārada Muni delivered his instructions both
at that time had no engagement, appeared on to me, who was within the womb, and to my
the scene and saw her in that condition. (7) mother, who was engaged in rendering him ser-
vice. Because he is naturally extremely kind to
the fallen souls, being in a transcendental posi-
Nārada Muni said: O Indra, King of the tion, he gave instructions on religion and tran-
demigods, this woman is certainly sinless. You scendental knowledge. These instructions were
should not drag her off in this merciless way. O free from all material contamination. (15) Be-
greatly fortunate one, this chaste woman is the cause of the long duration of time that has
wife of another. You must immediately release passed and because of her being a woman and
her. (8) therefore less intelligent, my mother has forgot-
ten all those instructions; but the great sage
Nārada blessed me, and therefore I could not
King Indra said: In the womb of this woman, forget them. (16) Prahlāda Mahārāja contin-
the wife of the demon Hiraṇyakaśipu, is the ued: My dear friends, if you can place your
seed of that great demon. Therefore, let her re- faith in my words, simply by that faith you can
main in our custody until her child is delivered, also understand transcendental knowledge, just
and then we shall release her. (9) like me, although you are small children. Simi-
larly, a woman can also understand transcen-
dental knowledge and know what is spirit and
Nārada Muni replied: The child within this what is matter. (17) Just as the fruits and flow-
woman’s womb is faultless and sinless. Indeed, ers of a tree in due course of time undergo six
he is a great devotee, a powerful servant of the changesbirth, existence, growth, transfor-
Supreme Personality of Godhead. Therefore, mation, dwindling and then deaththe material
you will not be able to kill him. (10) When the body, which is obtained by the spirit soul under
great saint Nārada Muni had thus spoken, King different circumstances, undergoes similar
431
changes. However, there are no such changes distinction from all things that undergo crea-
for the spirit soul. (18) “Ātmā” refers to the tion, maintenance and destruction. (24) Intelli-
Supreme Lord or the living entities. Both of gence can be perceived in three states of activ-
them are spiritual, free from birth and death, ity wakefulness, dreaming and deep sleep. The
free from deterioration and free from material person who perceives these three is to be con-
contamination. They are individual, they are sidered the original master, the ruler, the Su-
the knowers of the external body, and they are preme Personality of Godhead. (25) As one
the foundation or shelter of everything. They can understand the presence of the air by the
are free from material change, they are self-il- aromas it carries, so, under the guidance of the
luminated, they are the cause of all causes, and Supreme Personality of Godhead, one can un-
they are all-pervading. They have nothing to do derstand the living soul by these three divisions
with the material body, and therefore they are of intelligence. These three divisions, however,
always uncovered. With these transcendental are not the soul; they are constituted of the three
qualities, one who is actually learned must give modes and are born of activities. (26) Through
up the illusory conception of life, in which one polluted intelligence one is subjected to the
thinks, “I am this material body, and everything modes of nature, and thus one is conditioned by
in relationship with this body is mine.” (19-20) material existence. Like a dreaming state in
An expert geologist can understand where there which one falsely suffers, material existence,
is gold and by various processes can extract it which is due to ignorance, must be considered
from the gold ore. Similarly, a spiritually ad- unwanted and temporary. (27)
vanced person can understand how the spiritual
particle exists within the body, and thus by cul-
tivating spiritual knowledge he can attain per- Therefore, my dear friends, O sons of the de-
fection in spiritual life. However, as one who is mons, your duty is to take to Kṛṣṇa conscious-
not expert cannot understand where there is ness, which can burn the seed of fruitive activ-
gold, a foolish person who has not cultivated ities artificially created by the modes of mate-
spiritual knowledge cannot understand how the rial nature and stop the flow of the intelligence
spirit exists within the body. (21) in wakefulness, dreaming and deep sleep. In
other words, when one takes to Kṛṣṇa con-
sciousness, his ignorance is immediately dissi-
The Lord’s eight separated material ener- pated. (28) Of the different processes recom-
gies, the three modes of material nature and the mended for disentanglement from material life,
sixteen transformations [the eleven senses and the one personally explained and accepted by
the five gross material elements like earth and the Supreme Personality of Godhead should be
water] within all these, the one spiritual soul considered all-perfect. That process is the per-
exists as the observer. Therefore, all the great formance of duties by which love for the Su-
ācāryas have concluded that the individual soul preme Lord develops. (29) One must accept
is conditioned by these material elements. (22) the bona fide spiritual master and render ser-
There are two kinds of bodies for every indi- vice unto him with great devotion and faith.
vidual soul a gross body made of five gross el- Whatever one has in one’s possession should
ements and a subtle body made of three subtle be offered to the spiritual master, and in the as-
elements. Within these bodies, however, is the sociation of saintly persons and devotees one
spirit soul. One must find the soul by analysis, should worship the Lord, hear the glories of the
saying, “This is not it. This is not it.” Thus one Lord with faith, glorify the transcendental qual-
must separate spirit from matter. (23) Sober ities and activities of the Lord, always meditate
and expert persons should search for the spirit on the Lord’s lotus feet, and worship the Deity
soul with minds purified through analytical of the Lord strictly according to the injunctions
study in terms of the soul’s connection with and of the śāstra and guru. (30-31) One should al-
ways remember the Supreme Personality of
432
Godhead in His localized representation as the by the transcendental bliss realized from con-
Paramātmā, who is situated in the core of every stant engagement in devotional service, one is
living entity’s heart. Thus one should offer re- completely liberated from material existence.
spect to every living entity according to that liv- All learned men know this. Therefore, my dear
ing entity’s position or manifestation. (32) By friends, O sons of the asuras, immediately
these activities [as mentioned above] one is begin meditating upon and worshiping the Su-
able to cut down the influence of the enemies, persoul within everyone’s heart. (37) O my
namely lust, anger, greed, illusion, madness friends, sons of the asuras, the Supreme Person-
and jealousy, and when thus situated, one can ality of Godhead in His Supersoul feature al-
render service to the Lord. In this way one ways exists within the cores of the hearts of all
surely attains the platform of loving service to living entities. Indeed, He is the well-wisher
the Supreme Personality of Godhead. (33) and friend of all living entities, and there is no
difficulty in worshiping the Lord. Why, then,
should people not engage in His devotional ser-
One who is situated in devotional service is vice? Why are they so addicted to unneces-
certainly the controller of his senses, and thus sarily producing artificial paraphernalia for
he is a liberated person. When such a liberated sense gratification? (38) One’s riches, beauti-
person, the pure devotee, hears of the transcen- ful wife and female friends, one’s sons and
dental qualities and activities of the Lord’s in- daughters, one’s residence, one’s domestic an-
carnations for the performance of various pas- imals like cows, elephants and horses, one’s
times, his hair stands on end on his body, tears treasury, economic development and sense
fall from his eyes, and in his spiritual realiza- gratificationindeed, even the lifetime in which
tion his voice falters. Sometimes he very one can enjoy all these material opulencesare
openly dances, sometimes he sings loudly, and certainly temporary and flickering. Since the
sometimes he cries. Thus he expresses his tran- opportunity of human life is temporary, what
scendental jubilation. (34) When a devotee be- benefit can these material opulences give to a
comes like a person haunted by a ghost, he sensible man who has understood himself to be
laughs and very loudly chants about the quali- eternal? (39) It is learned from Vedic literature
ties of the Lord. Sometimes he sits to perform that by performing great sacrifices one may el-
meditation, and he offers respects to every liv- evate himself to the heavenly planets. How-
ing entity, considering him a devotee of the ever, although life on the heavenly planets is
Lord. Constantly breathing very heavily, he be- hundreds and thousands of times more com-
comes careless of social etiquette and loudly fortable than life on earth, the heavenly planets
chants like a madman, “Hare Kṛṣṇa, Hare are not pure [nirmalam], or free from the taint
Kṛṣṇa! O my Lord, O master of the universe!” of material existence. The heavenly planets are
(35) The devotee is then freed from all material also temporary, and therefore they are not the
contamination because he constantly thinks of goal of life. The Supreme Personality of God-
the Lord’s pastimes and because his mind and head, however, has never been seen or heard to
body have been converted to spiritual qualities. possess inebriety. Consequently, for your own
Because of his intense devotional service, his benefit and self-realization, you must worship
ignorance, material consciousness and all kinds the Lord with great devotion, as described in
of material desires are completely burnt to the revealed scriptures. (40)
ashes. This is the stage at which one can
achieve the shelter of the Lord’s lotus feet. (36)
The real problem of life is the repetition of birth A materialistic person, thinking himself
and death, which is like a wheel rolling repeat- very advanced in intelligence, continually acts
edly up and down. This wheel, however, com- for economic development. But again and
pletely stops when one is in touch with the Su- again, as enunciated in the Vedas, he is frus-
preme Personality of Godhead. In other words, trated by material activities, either in this life or
433
in the next. Indeed, the results one obtains are lifedharma, artha, kāma and mokṣaall depend
inevitably the opposite of those one desires. on the disposition of the Supreme Personality
(41) In this material world, every materialist of Godhead. Therefore, my dear friends, follow
desires to achieve happiness and diminish his in the footsteps of devotees. Without desire,
distress, and therefore he acts accordingly. Ac- fully depend upon the disposition of the Su-
tually, however, one is happy as long as one preme Lord, worship Him, the Supersoul, in de-
does not endeavor for happiness; as soon as one votional service. (48) The Supreme Personality
begins his activities for happiness, his condi- of Godhead, Hari, is the soul and the Supersoul
tions of distress begin. (42) A living entity de- of all living entities. Every living entity is a
sires comfort for his body and makes many manifestation of His energy in terms of the liv-
plans for this purpose, but actually the body is ing soul and the material body. Therefore, the
the property of others. Indeed, the perishable Lord is the most dear, and He is the supreme
body embraces the living entity and then leaves controller. (49) If a demigod, demon, human
him aside. (43) Since the body itself is ulti- being, Yakṣa, Gandharva or anyone within this
mately meant to become stool or earth, what is universe renders service to the lotus feet of
the meaning of the paraphernalia related to the Mukunda, who can deliver liberation, he is ac-
body, such as wives, residences, wealth, chil- tually situated in the most auspicious condition
dren, relatives, servants, friends, kingdoms, of life, exactly like us [the mahājanas, headed
treasuries, animals and ministers? They are also by Prahlāda Mahārāja]. (50)
temporary. What more can be said about this?
(44) All this paraphernalia is very near and dear
as long as the body exists, but as soon as the My dear friends, O sons of the demons, you
body is destroyed, all things related to the body cannot please the Supreme Personality of God-
are also finished. Therefore, actually one has head by becoming perfect brāhmaṇas, demi-
nothing to do with them, but because of igno- gods or great saints or by becoming perfectly
rance one accepts them as valuable. Compared good in etiquette or vast learning. None of these
to the ocean of eternal happiness, they are most qualifications can awaken the pleasure of the
insignificant. What is the use of such insignifi- Lord. Nor by charity, austerity, sacrifice, clean-
cant relationships for the eternal living being? liness or vows can one satisfy the Lord. The
(45) My dear friends, O sons of the asuras, the Lord is pleased only if one has unflinching, un-
living entity receives different types of bodies alloyed devotion to Him. Without sincere de-
according to his previous fruitive activities. votional service, everything is simply a show.
Thus he is seen to suffer with reference to his (51-52) My dear friends, O sons of the demons,
particular body in all conditions of life, begin- in the same favorable way that one sees himself
ning with his infusion into the womb. Please and takes care of himself, take to devotional
tell me, therefore, after full consideration, what service to satisfy the Supreme Personality of
is the living entity’s actual interest in fruitive Godhead, who is present everywhere as the Su-
activities, which result in hardship and misery? persoul of all living entities. (53) O my friends,
(46) The living entity, who has received his O sons of demons, everyone, including you (the
present body because of his past fruitive activ- Yakṣas and Rākṣasas), the unintelligent
ity, may end the results of his actions in this women, śūdras and cowherd men, the birds, the
life, but this does not mean that he is liberated lower animals and the sinful living entities, can
from bondage to material bodies. The living en- revive his original, eternal spiritual life and ex-
tity receives one type of body, and by perform- ist forever simply by accepting the principles of
ing actions with that body he creates another. bhakti-yoga. (54) In this material world, to ren-
Thus he transmigrates from one body to an- der service to the lotus feet of Govinda, the
other, through repeated birth and death, because of all causes, and to see Him everywhere,
cause of his gross ignorance. (47) The four is the only goal of life. This much alone is the
principles of advancement in spiritual ultimate goal of human life, as explained by all
434
the revealed scriptures. (55) source of all kinds of strength is one. He is not
only your strength or mine, but the only
strength for everyone. Without Him, no one can
SB 7.8: Lord Nṛsiṁhadeva Slays the King get any strength. Whether moving or not mov-
of the Demons ing, superior or inferior, everyone, including
Lord Brahmā, is controlled by the strength of
the Supreme Personality of Godhead. (7)
Nārada Muni continued: All the sons of the
demons appreciated the transcendental instruc-
tions of Prahlāda Mahārāja and took them very The Supreme Personality of Godhead, who
seriously. They rejected the materialistic in- is the supreme controller and time factor, is the
structions given by their teachers, Ṣaṇḍa and power of the senses, the power of the mind, the
Amarka. (1) When Ṣaṇḍa and Amarka, the power of the body, and the vital force of the
sons of Śukrācārya, observed that all the stu- senses. His influence is unlimited. He is the
dents, the sons of the demons, were becoming best of all living entities, the controller of the
advanced in Kṛṣṇa consciousness because of three modes of material nature. By His own
the association of Prahlāda Mahārāja, they power, He creates this cosmic manifestation,
were afraid. They approached the King of the maintains it and annihilates it also. (8) Prah-
demons and described the situation as it was. lāda Mahārāja continued: My dear father,
(2) When Hiraṇyakaśipu understood the entire please give up your demoniac mentality. Do not
situation, he was extremely angry, so much so discriminate in your heart between enemies and
that his body trembled. Thus he finally decided friends; make your mind equipoised toward
to kill his son Prahlāda. Hiraṇyakaśipu was by everyone. Except for the uncontrolled and mis-
nature very cruel, and feeling insulted, he be- guided mind, there is no enemy within this
gan hissing like a snake trampled upon by world. When one sees everyone on the platform
someone’s foot. His son Prahlāda was peaceful, of equality, one then comes to the position of
mild and gentle, his senses were under control, worshiping the Lord perfectly. (9) In former
and he stood before Hiraṇyakaśipu with folded times there were many fools like you who did
hands. According to Prahlāda’s age and behav- not conquer the six enemies that steal away the
ior, he was not to be chastised. Yet with staring, wealth of the body. These fools were very
crooked eyes, Hiraṇyakaśipu rebuked him with proud, thinking, “I have conquered all enemies
the following harsh words. (3-4) in all the ten directions.” But if a person is vic-
torious over the six enemies and is equipoised
toward all living entities, for him there are no
Hiraṇyakaśipu said: O most impudent, most enemies. Enemies are merely imagined by one
unintelligent disruptor of the family, O lowest in ignorance. (10)
of mankind, you have violated my power to
rule you, and therefore you are an obstinate
fool. Today I shall send you to the place of Hiraṇyakaśipu replied: You rascal, you are
Yamarāja. (5) My son Prahlāda, you rascal, trying to minimize my value, as if you were bet-
you know that when I am angry all the planets ter than me at controlling the senses. This is
of the three worlds tremble, along with their over-intelligent. I can therefore understand that
chief rulers. By whose power has a rascal like you desire to die at my hands, for this kind of
you become so impudent that you appear fear- nonsensical talk is indulged in by those about
less and overstep my power to rule you? (6) to die. (11) O most unfortunate Prahlāda, you
have always described a supreme being other
than me, a supreme being who is above every-
Prahlāda Mahārāja said: My dear King, the thing, who is the controller of everyone, and
source of my strength, of which you are asking, who is all-pervading. But where is He? If He is
is also the source of yours. Indeed, the original everywhere, then why is He not present before
435
me in this pillar? (12) Because you are speak- which moved about like a dueling sword. His
ing so much nonsense, I shall now sever your ears were erect and motionless, and His nostrils
head from your body. Now let me see your and gaping mouth appeared like caves of a
most worshipable God come to protect you. I mountain. His jaws parted fearfully, and His
want to see it. (13) Being obsessed with anger, entire body touched the sky. His neck was very
Hiraṇyakaśipu, who was very great in bodily short and thick, His chest broad, His waist thin,
strength, thus chastised his exalted devotee-son and the hairs on His body as white as the rays
Prahlāda with harsh words. Cursing him again of the moon. His arms, which resembled flanks
and again, Hiraṇyakaśipu took up his sword, of soldiers, spread in all directions as He killed
got up from his royal throne, and with great an- the demons, rogues and atheists with His
ger struck his fist against the column. (14) conchshell, disc, club, lotus and other natural
Then from within the pillar came a fearful weapons. (19-22) Hiraṇyakaśipu murmured to
sound, which appeared to crack the covering of himself, “Lord Viṣṇu, who possesses great
the universe. O my dear Yudhiṣṭhira, this sound mystic power, has made this plan to kill me, but
reached even the abodes of the demigods like what is the use of such an attempt? Who can
Lord Brahmā, and when the demigods heard it, fight with me?” Thinking like this and taking
they thought, “Oh, now our planets are being up his club, Hiraṇyakaśipu attacked the Lord
destroyed!” (15) While showing his extraordi- like an elephant. (23)
nary prowess, Hiraṇyakaśipu, who desired to
kill his own son, heard that wonderful, tumul-
tuous sound, which had never before been Just as a small insect falls forcefully into a
heard. Upon hearing the sound, the other lead- fire and the insignificant creature becomes in-
ers of the demons were afraid. None of them visible, when Hiraṇyakaśipu attacked the Lord,
could find the origin of that sound in the assem- who was full of effulgence, Hiraṇyakaśipu be-
bly. (16) To prove that the statement of His came invisible. This is not at all astonishing, for
servant Prahlāda Mahārāja was substantialin the Lord is always situated in pure goodness.
other words, to prove that the Supreme Lord is Formerly, during creation, He entered the dark
present everywhere, even within the pillar of an universe and illuminated it by His spiritual ef-
assembly hallthe Supreme Personality of God- fulgence. (24) Thereafter, the great demon
head, Hari, exhibited a wonderful form never Hiraṇyakaśipu, who was extremely angry,
before seen. The form was neither that of a man swiftly attacked Nṛsiṁhadeva with his club and
nor that of a lion. Thus the Lord appeared in His began to beat Him. Lord Nṛsiṁhadeva, how-
wonderful form in the assembly hall. (17) ever, captured the great demon, along with his
club, just as Garuḍa might capture a great
snake. (25) O Yudhiṣṭhira, O great son of Bha-
While Hiraṇyakaśipu looked all around to rata, when Lord Nṛsiṁhadeva gave
find the source of the sound, that wonderful Hiraṇyakaśipu a chance to slip from His hand,
form of the Lord, which could not be ascer- just as Garuḍa sometimes plays with a snake
tained to be either a man or a lion, emerged and lets it slip from his mouth, the demigods,
from the pillar. In amazement, Hiraṇyakaśipu who had lost their abodes and who were hiding
wondered, “What is this creature that is half behind the clouds for fear of the demon, did not
man and half lion?” (18) Hiraṇyakaśipu stud- consider that incident very good. Indeed, they
ied the form of the Lord, trying to decide who were perturbed. (26) When Hiraṇyakaśipu was
the form of Nṛsiṁhadeva standing before him freed from the hands of Nṛsiṁhadeva, he
was. The Lord’s form was extremely fearsome falsely thought that the Lord was afraid of his
because of His angry eyes, which resembled prowess. Therefore, after taking a little rest
molten gold; His shining mane, which ex- from the fight, he took up his sword and shield
panded the dimensions of His fearful face; His and again attacked the Lord with great force.
deadly teeth; and His razor-sharp tongue, (27) Making a loud, shrill sound of laughter, the
436
Supreme Personality of Godhead, Nārāyaṇa, force. Because of the Lord’s bodily effulgence,
who is extremely strong and powerful, captured both the sky and all directions diminished in
Hiraṇyakaśipu, who was protecting himself their natural illumination. (33) Manifesting a
with his sword and shield, leaving no gaps full effulgence and a fearsome countenance,
open. With the speed of a hawk, Hiraṇyakaśipu Lord Nṛsiṁha, being very angry and finding no
moved sometimes in the sky and sometimes on contestant to face His power and opulence, then
the earth, his eyes closed because of fear of sat down in the assembly hall on the excellent
Nṛsiṁhadeva’s laughter. (28) As a snake cap- throne of the king. Because of fear and obedi-
tures a mouse or Garuḍa captures a very ven- ence, no one could come forward to serve the
omous snake, Lord Nṛsiṁhadeva captured Lord directly. (34)
Hiraṇyakaśipu, who could not be pierced even
by the thunderbolt of King Indra. As
Hiraṇyakaśipu moved his limbs here, there and Hiraṇyakaśipu had been exactly like a fever
all around, very much afflicted at being cap- of meningitis in the head of the three worlds.
tured, Lord Nṛsiṁhadeva placed the demon on Thus when the wives of the demigods in the
His lap, supporting him with His thighs, and in heavenly planets saw that the great demon had
the doorway of the assembly hall the Lord very been killed by the personal hands of the Su-
easily tore the demon to pieces with the nails of preme Personality of Godhead, their faces blos-
His hand. (29) Lord Nṛsiṁhadeva’s mouth and somed in great joy. The wives of the demigods
mane were sprinkled with drops of blood, and again and again showered flowers from heaven
His fierce eyes, full of anger, were impossible upon Lord Nṛsiṁhadeva like rain. (35) At that
to look at. Licking the edge of His mouth with time, the airplanes of the demigods, who de-
His tongue, the Supreme Personality of God- sired to see the activities of the Supreme Lord,
head, Nṛsiṁhadeva, decorated with a garland of Nārāyaṇa, crowded the sky. The demigods be-
intestines taken from Hiraṇyakaśipu’s abdo- gan beating drums and kettledrums, and upon
men, resembled a lion that has just killed an el- hearing them the angelic women began to
ephant. (30) The Supreme Personality of God- dance, while the chiefs of the Gandharvas sang
head, who had many, many arms, first uprooted sweetly. (36) My dear King Yudhiṣṭhira, the
Hiraṇyakaśipu’s heart and then threw him aside demigods then approached the Lord. They were
and turned toward the demon’s soldiers. These headed by Lord Brahmā, King Indra and Lord
soldiers had come in thousands to fight with Śiva and included great saintly persons and the
Him with raised weapons and were very faith- residents of Pitṛloka, Siddhaloka, Vidyādhara-
ful followers of Hiraṇyakaśipu, but Lord loka and the planet of the snakes. The Manus
Nṛsiṁhadeva killed all of them merely with the approached, and so did the chiefs of various
ends of His nails. (31) other planets. The angelic dancers approached,
as did the Gandharvas, the Cāraṇas, the Yakṣas,
the inhabitants of Kinnaraloka, the Vetālas, the
The hair on Nṛsiṁhadeva’s head shook the inhabitants of Kimpuruṣa-loka, and the per-
clouds and scattered them here and there, His sonal servants of Viṣṇu like Sunanda and Ku-
glaring eyes stole the effulgence of the luminar- muda. All of them came near the Lord, who
ies in the sky, and His breathing agitated the glowed with intense light. They individually
seas and oceans. Because of His roaring, all the offered their obeisances and prayers, their
elephants in the world began to cry in fear. (32) hands folded at their heads. (37-39)
Airplanes were thrown into outer space and the
upper planetary system by the hair on
Nṛsiṁhadeva’s head. Because of the pressure Lord Brahmā prayed: My Lord, You are un-
of the Lord’s lotus feet, the earth appeared to limited, and You possess unending potencies.
slip from its position, and all the hills and No one can estimate or calculate Your prowess
mountains sprang up due to His intolerable and wonderful influence, for Your actions are
never polluted by the material energy. Through
437
the material qualities, You very easily create Nṛsiṁhadeva, the maintainer of the religious
the universe, maintain it and again annihilate it, principles of the universe. He has killed
yet You remain the same, without deteriora- Hiraṇyakaśipu, the demon who by force en-
tion. I therefore offer my respectful obeisances joyed all the offerings of the śrāddha ceremo-
unto You. (40) nies performed by our sons and grandsons on
the anniversaries of our death and who drank
the water with sesame seeds offered in holy
Lord Śiva said: The end of the millennium places of pilgrimage. By killing this demon, O
is the time for Your anger. Now that this insig- Lord, You have taken back all this stolen prop-
nificant demon Hiraṇyakaśipu has been killed, erty from his abdomen by piercing it with Your
O my Lord, who are naturally affectionate to nails. We therefore wish to offer our respectful
Your devotee, kindly protect his son Prahlāda obeisances unto You. (44)
Mahārāja, who is standing nearby as Your fully
surrendered devotee. (41)
The inhabitants of Siddhaloka prayed: O
Lord Nṛsiṁhadeva, because we belong to Sid-
King Indra said: O Supreme Lord, You are dhaloka, we automatically achieve perfection
our deliverer and protector. Our shares of sac- in all eight kinds of mystic power. Yet
rifices, which are actually Yours, have been re- Hiraṇyakaśipu was so dishonest that by the
covered from the demon by You. Because the strength of his power and austerity, he took
demoniac king Hiraṇyakaśipu was most fear- away our powers. Thus he became very proud
some, our hearts, which are Your permanent of his mystic strength. Now, because this rogue
abode, were all overtaken by him. Now, by has been killed by Your nails, we offer our re-
Your presence, the gloom and darkness in our spectful obeisances unto You. (45)
hearts have been dissipated. O Lord, for those
who always engage in Your service, which is
more exalted than liberation, all material opu- The inhabitants of Vidyādhara-loka prayed:
lence is insignificant. They do not even care for Our acquired power to appear and disappear in
liberation, not to speak of the benefits of kāma, various ways according to varieties of medita-
artha and dharma. (42) tion was banned by that foolish Hiraṇyakaśipu
because of his pride in his superior bodily
strength and his ability to conquer others. Now
All the saintly persons present offered their the Supreme Personality of Godhead has killed
prayers in this way: O Lord, O supreme main- him just as if the demon were an animal. Unto
tainer of those sheltered at Your lotus feet, O that supreme pastime form of Lord
original Personality of Godhead, the process of Nṛsiṁhadeva, we eternally offer our respectful
austerity and penance, in which You instructed obeisances. (46)
us before, is the spiritual power of Your very
self. It is by austerity that You create the mate-
rial world, which lies dormant within You. This The inhabitants of Nāgaloka said: The most
austerity was almost stopped by the activities sinful Hiraṇyakaśipu took away all the jewels
of this demon, but now, by Yourself appearing on our hoods and all our beautiful wives. Now,
in the form of Nṛsiṁhadeva, which is meant since his chest has been pierced by Your nails,
just to give us protection, and by killing this de- You are the source of all pleasure to our wives.
mon, You have again approved the process of Thus we together offer our respectful obei-
austerity. (43) sances unto You. (47)
The inhabitants of Pitṛloka prayed: Let us All the Manus offered their prayers as fol-
offer our respectful obeisances unto Lord lows: As Your order carriers, O Lord, we, the
438
Manus, are the law-givers for human society, demon gave trouble to everyone, but now You
but because of the temporary supremacy of this have killed him, and his body is mixing with
great demon, Hiraṇyakaśipu, our laws for the five material elements. (52)
maintaining varṇāśrama-dharma were de-
stroyed. O Lord, now that You have killed this
great demon, we are in our normal condition. The inhabitants of Kimpuruṣa-loka said: We
Kindly order us, Your eternal servants, what to are insignificant living entities, and You are the
do now. (48) Supreme Personality of Godhead, the supreme
controller. Therefore how can we offer suitable
prayers unto You? When this demon was con-
The prajāpatis offered their prayers as fol- demned by devotees because they were dis-
lows: O Supreme Lord, Lord of even Brahmā gusted with him, he was then killed by You.
and Śiva, we, the prajāpatis, were created by (53)
You to execute Your orders, but we were for-
bidden by Hiraṇyakaśipu to create any more
good progeny. Now the demon is lying dead The inhabitants of Vaitālika-loka said: Dear
before us, his chest pierced by You. Let us Lord, because of chanting Your spotless glories
therefore offer our respectful obeisances unto in great assemblies and arenas of sacrifice, we
You, whose incarnation in this form of pure were accustomed to great respect from every-
goodness is meant for the welfare of the entire one. This demon, however, usurped that posi-
universe. (49) tion. Now, to our great fortune, You have killed
this great demon, exactly as one cures a chronic
disease. (54)
The inhabitants of Gandharvaloka prayed:
Your Lordship, we ever engage in Your service
by dancing and singing in dramatic perfor- The Kinnaras said: O supreme controller,
mances, but this Hiraṇyakaśipu, by the influ- we are ever-existing servants of Your Lordship,
ence of his bodily strength and valor, brought but instead of rendering service to You, we
us under his subjugation. Now he has been were engaged by this demon in his service, con-
brought to this low condition by Your Lord- stantly and without remuneration. This sinful
ship. What benefit can result from the activities man has now been killed by You. Therefore, O
of such an upstart as Hiraṇyakaśipu? (50) Lord Nṛsiṁhadeva, our master, we offer our re-
spectful obeisances unto You. Please continue
to be our patron. (55)
The inhabitants of the Cāraṇa planet said: O
Lord, because You have destroyed the demon
Hiraṇyakaśipu, who was always a stake in the The associates of Lord Viṣṇu in Vaikuṇṭha
hearts of all honest men, we are now relieved, offered this prayer: O Lord, our supreme giver
and we eternally take shelter of Your lotus feet, of shelter, today we have seen Your wonderful
which award the conditioned soul liberation form as Lord Nṛsiṁhadeva, meant for the good
from materialistic contamination. (51) fortune of all the world. O Lord, we can under-
stand that Hiraṇyakaśipu was the same Jaya
who engaged in Your service but was cursed by
The inhabitants of Yakṣaloka prayed: O brāhmaṇas and who thus received the body of
controller of the twenty-four elements, we are a demon. We understand that his having now
considered the best servants of Your Lordship been killed is Your special mercy upon him.
because of rendering services pleasing to You, (56)
yet we engaged as palanquin carriers by the or-
der of Hiraṇyakaśipu, the son of Diti. O Lord in
the form of Nṛsiṁhadeva, You know how this SB 7.9: Prahlāda Pacifies Lord
439
Nṛsiṁhadeva with Prayers asuras, to offer suitable prayers to satisfy the

Supreme Personality of Godhead? Even until
now, all the demigods, headed by Lord
The great saint Nārada Muni continued: The Brahmā, and all the saintly persons, could not
demigods, headed by Lord Brahmā, Lord Śiva satisfy the Lord by streams of excellent words,
and other great demigods, dared not come for- although such persons are very qualified, being
ward before the Lord, who at that time was ex- in the mode of goodness. Then what is to be
tremely angry. (1) The goddess of fortune, said of me? I am not at all qualified. (8) Prah-
Lakṣmījī, was requested to go before the Lord lāda Mahārāja continued: One may possess
by all the demigods present, who because of wealth, an aristocratic family, beauty, austerity,
fear could not do so. But even she had never education, sensory expertise, luster, influence,
seen such a wonderful and extraordinary form physical strength, diligence, intelligence and
of the Lord, and thus she could not approach mystic yogic power, but I think that even by all
Him. (2) Thereafter Lord Brahmā requested these qualifications one cannot satisfy the Su-
Prahlāda Mahārāja, who was standing very preme Personality of Godhead. However, one
near him: My dear son, Lord Nṛsiṁhadeva is can satisfy the Lord simply by devotional ser-
extremely angry at your demoniac father. vice. Gajendra did this, and thus the Lord was
Please go forward and appease the Lord. (3) satisfied with him. (9) If a brāhmaṇa has all
Nārada Muni continued: O King, although the twelve of the brahminical qualifications [as
exalted devotee Prahlāda Mahārāja was only a they are stated in the book called Sanat-sujāta]
little boy, he accepted Lord Brahmā’s words. but is not a devotee and is averse to the lotus
He gradually proceeded toward Lord feet of the Lord, he is certainly lower than a
Nṛsiṁhadeva and fell down to offer his respect- devotee who is a dog-eater but who has dedi-
ful obeisances with folded hands. (4) When cated everythingmind, words, activities, wealth
Lord Nṛsiṁhadeva saw the small boy Prahlāda and lifeto the Supreme Lord. Such a devotee is
Mahārāja prostrated at the soles of His lotus better than such a brāhmaṇa because the devo-
feet, He became most ecstatic in affection to- tee can purify his whole family, whereas the so-
ward His devotee. Raising Prahlāda, the Lord called brāhmaṇa in a position of false prestige
placed His lotus hand upon the boy’s head be- cannot purify even himself. (10) The Supreme
cause His hand is always ready to create fear- Lord, the Supreme Personality of Godhead, is
lessness in all of His devotees. (5) By the touch always fully satisfied in Himself. Therefore
of Lord Nṛsiṁhadeva’s hand on Prahlāda when something is offered to Him, the offering,
Mahārāja’s head, Prahlāda was completely by the Lord’s mercy, is for the benefit of the
freed of all material contaminations and de- devotee, for the Lord does not need service
sires, as if he had been thoroughly cleansed. from anyone. To give an example, if one’s face
Therefore he at once became transcendentally is decorated, the reflection of one’s face in a
situated, and all the symptoms of ecstasy be- mirror is also seen to be decorated. (11) There-
came manifest in his body. His heart filled with fore, although I was born in a demoniac family,
love, and his eyes with tears, and thus he was I may without a doubt offer prayers to the Lord
able to completely capture the lotus feet of the with full endeavor, as far as my intelligence al-
Lord within the core of his heart. (6) Prahlāda lows. Anyone who has been forced by igno-
Mahārāja fixed his mind and sight upon Lord rance to enter the material world may be puri-
Nṛsiṁhadeva with full attention in complete fied of material life if he offers prayers to the
trance. With a fixed mind, he began to offer Lord and hears the Lord’s glories. (12)
prayers in love with a faltering voice. (7)
O my Lord, all the demigods, headed by

Prahlāda Mahārāja prayed: How is it possi- Lord Brahmā, are sincere servants of Your
ble for me, who have been born in a family of Lordship, who are situated in a transcendental
440
position. Therefore they are not like us [Prah- the association of the three modes of material
lāda and his father, the demon Hiraṇyakaśipu]. nature and be able to chant the glories of Your
Your appearance in this fearsome form is Your Lordship, who are so dear to me. I shall chant
pastime for Your own pleasure. Such an incar- Your glories, following exactly in the footsteps
nation is always meant for the protection and of Lord Brahmā and his disciplic succession. In
improvement of the universe. (13) My Lord this way I shall undoubtedly be able to cross the
Nṛsiṁhadeva, please, therefore, cease Your an- ocean of nescience. (18) My Lord
ger now that my father, the great demon Nṛsiṁhadeva, O Supreme, because of a bodily
Hiraṇyakaśipu, has been killed. Since even conception of life, embodied souls neglected
saintly persons take pleasure in the killing of a and not cared for by You cannot do anything
scorpion or a snake, all the worlds have for their betterment. Whatever remedies they
achieved great satisfaction because of the death accept, although perhaps temporarily benefi-
of this demon. Now they are confident of their cial, are certainly impermanent. For example, a
happiness, and they will always remember father and mother cannot protect their child, a
Your auspicious incarnation in order to be free physician and medicine cannot relieve a suffer-
from fear. (14) My Lord, who are never con- ing patient, and a boat on the ocean cannot pro-
quered by anyone, I am certainly not afraid of tect a drowning man. (19) My dear Lord, eve-
Your ferocious mouth and tongue, Your eyes ryone in this material world is under the modes
bright like the sun or Your frowning eyebrows. of material nature, being influenced by good-
I do not fear Your sharp, pinching teeth, Your ness, passion and ignorance. Everyonefrom the
garland of intestines, Your mane soaked with greatest personality, Lord Brahmā, down to the
blood, or Your high, wedgelike ears. Nor do I small antworks under the influence of these
fear Your tumultuous roaring, which makes el- modes. Therefore everyone in this material
ephants flee to distant places, or Your nails, world is influenced by Your energy. The cause
which are meant to kill Your enemies. (15) O for which they work, the place where they
most powerful, insurmountable Lord, who are work, the time when they work, the matter due
kind to the fallen souls, I have been put into the to which they work, the goal of life they have
association of demons as a result of my activi- considered final, and the process for obtaining
ties, and therefore I am very much afraid of my this goalall are nothing but manifestations of
condition of life within this material world. Your energy. Indeed, since the energy and en-
When will that moment come when You will ergetic are identical, all of them are but mani-
call me to the shelter of Your lotus feet, which festations of You. (20)
are the ultimate goal for liberation from condi-
tional life? (16) O great one, O Supreme Lord,
because of combination with pleasing and dis- O Lord, O supreme eternal, by expanding
pleasing circumstances and because of separa- Your plenary portion You have created the sub-
tion from them, one is placed in a most regret- tle bodies of the living entities through the
table position, within heavenly or hellish plan- agency of Your external energy, which is agi-
ets, as if burning in a fire of lamentation. Alt- tated by time. Thus the mind entraps the living
hough there are many remedies by which to get entity in unlimited varieties of desires to be ful-
out of miserable life, any such remedies in the filled by the Vedic directions of karma-kāṇḍa
material world are more miserable than the [fruitive activity] and the sixteen elements.
miseries themselves. Therefore I think that the Who can get free from this entanglement unless
only remedy is to engage in Your service. he takes shelter at Your lotus feet? (21) My
Kindly instruct me in such service. (17) O my dear Lord, O supreme great, You have created
Lord Nṛsiṁhadeva, by engaging in Your tran- this material world of sixteen constituents, but
scendental loving service in the association of You are transcendental to their material quali-
devotees who are liberated souls [haṁsas], I ties. In other words, these material qualities are
shall become completely uncontaminated by
441
under Your full control, and You are never con- not discriminate between friends and enemies,
quered by them. Therefore the time element is the favorable and the unfavorable, because for
Your representation. My Lord, O Supreme, no You there is no conception of higher and lower.
one can conquer You. As for me, however, I am Nonetheless, You offer Your benedictions ac-
being crushed by the wheel of time, and there- cording to the level of one’s service, exactly as
fore I surrender fully unto You. Now kindly a desire tree delivers fruits according to one’s
take me under the protection of Your lotus feet. desires and makes no distinction between the
(22) My dear Lord, people in general want to lower and the higher. (27) My dear Lord, O
be elevated to the higher planetary systems for Supreme Personality of Godhead, because of
a long duration of life, opulence and enjoy- my association with material desires, one after
ment, but I have seen all of these through the another, I was gradually falling into a blind
activities of my father. When my father was an- well full of snakes, following the general pop-
gry and he laughed sarcastically at the demi- ulace. But Your servant Nārada Muni kindly
gods, they were immediately vanquished accepted me as his disciple and instructed me
simply by seeing the movements of his eye- how to achieve this transcendental position.
brows. Yet my father, who was so powerful, Therefore, my first duty is to serve him. How
has now been vanquished by You within a mo- could I leave his service? (28) My Lord, O un-
ment. (23) My dear Lord, now I have complete limited reservoir of transcendental qualities,
experience concerning the worldly opulence, You have killed my father, Hiraṇyakaśipu, and
mystic power, longevity and other material saved me from his sword. He had said very an-
pleasures enjoyed by all living entities, from grily, “If there is any supreme controller other
Lord Brahmā down to the ant. As powerful than me, let Him save you. I shall now sever
time, You destroy them all. Therefore, because your head from your body.” Therefore I think
of my experience, I do not wish to possess that both in saving me and in killing him, You
them. My dear Lord, I request You to place me have acted just to prove true the words of Your
in touch with Your pure devotee and let me devotee. There is no other cause. (29)
serve him as a sincere servant. (24) In this ma-
terial world, every living entity desires some
future happiness, which is exactly like a mirage My dear Lord, You alone manifest Yourself
in the desert. Where is water in the desert, or, as the entire cosmic manifestation, for You ex-
in other words, where is happiness in this ma- isted before the creation, You exist after the an-
terial world? As for this body, what is its value? nihilation, and You are the maintainer between
It is merely a source of various diseases. The the beginning and the end. All this is done by
so-called philosophers, scientists and politi- Your external energy through actions and reac-
cians know this very well, but nonetheless they tions of the three modes of material nature.
aspire for temporary happiness. Happiness is Therefore whatever existsexternally and inter-
very difficult to obtain, but because they are un- nallyis You alone. (30) My dear Lord, O Su-
able to control their senses, they run after the preme Personality of Godhead, the entire cos-
so-called happiness of the material world and mic creation is caused by You, and the cosmic
never come to the right conclusion. (25) O my manifestation is an effect of Your energy. Alt-
Lord, O Supreme, because I was born in a fam- hough the entire cosmos is but You alone, You
ily full of the hellish material qualities of pas- keep Yourself aloof from it. The conception of
sion and ignorance, what is my position? And “mine and yours,” is certainly a type of illusion
what is to be said of Your causeless mercy, [māyā] because everything is an emanation
which was never offered even to Lord Brahmā, from You and is therefore not different from
Lord Śiva or the goddess of fortune, Lakṣmī? You. Indeed, the cosmic manifestation is non-
You never put Your lotus hand upon their different from You, and the annihilation is also
heads, but You have put it upon mine. (26) Un- caused by You. This relationship between Your
like an ordinary living entity, my Lord, You do Lordship and the cosmos is illustrated by the
442
example of the seed and the tree, or the subtle decked with varieties of ornaments and weap-
cause and the gross manifestation. (31) ons. Seeing You in the form of Lord Viṣṇu,
Your symptoms and form being transcendental,
Your legs extending from the lower planets,
O my Lord, O Supreme Personality of God- Lord Brahmā achieved transcendental bliss.
head, after the annihilation the creative energy (36) My dear Lord, when You appeared as
is kept in You, who appear to sleep with half- Hayagrīva, with the head of a horse, You killed
closed eyes. Actually, however, You do not two demons known as Madhu and Kaiṭabha,
sleep like an ordinary human being, for You are who were full of the modes of passion and ig-
always in a transcendental stage, beyond the norance. Then You delivered the Vedic
creation of the material world, and You always knowledge to Lord Brahmā. For this reason, all
feel transcendental bliss. As Kāraṇodakaśāyī the great saints accept Your forms as transcen-
Viṣṇu, You thus remain in Your transcendental dental, untinged by material qualities. (37) In
status, not touching material objects. Although this way, my Lord, You appear in various in-
You appear to sleep, this sleeping is distinct carnations as a human being, an animal, a great
from sleeping in ignorance. (32) This cosmic saint, a demigod, a fish or a tortoise, thus main-
manifestation, the material world, is also Your taining the entire creation in different planetary
body. This total lump of matter is agitated by systems and killing the demoniac principles.
Your potent energy known as kāla-śakti, and According to the age, O my Lord, You protect
thus the three modes of material nature are the principles of religion. In the Age of Kali,
manifested. You awaken from the bed of Śeṣa, however, You do not assert Yourself as the Su-
Ananta, and from Your navel a small transcen- preme Personality of Godhead, and therefore
dental seed is generated. It is from this seed that You are known as Triyuga, or the Lord who ap-
the lotus flower of the gigantic universe is man- pears in three yugas. (38)
ifested, exactly as a banyan tree grows from a
small seed. (33) From that great lotus flower,
Brahmā was generated, but Brahmā certainly My dear Lord of the Vaikuṇṭha planets,
could see nothing but the lotus. Therefore, where there is no anxiety, my mind is ex-
thinking You to be outside, Lord Brahmā dove tremely sinful and lusty, being sometimes so-
into the water and attempted to find the source called happy and sometimes so-called dis-
of the lotus for one hundred years. He could tressed. My mind is full of lamentation and
find no trace of You, however, for when a seed fear, and it always seeks more and more money.
fructifies, the original seed cannot be seen. (34) Thus it has become most polluted and is never
Lord Brahmā, who is celebrated as ātma-yoni, satisfied in topics concerning You. I am there-
having been born without a mother, was struck fore most fallen and poor. In such a status of
with wonder. Thus he took shelter of the lotus life, how shall I be able to discuss Your activi-
flower, and when he had been purified after un- ties? (39) My dear Lord, O infallible one, my
dergoing severe austerities for many hundreds position is like that of a person who has many
of years, he could see that the cause of all wives, all trying to attract him in their own way.
causes, the Supreme Personality of Godhead, For example, the tongue is attracted to palatable
was spread throughout his own body and dishes, the genitals to sex with an attractive
senses, just as aroma, although very subtle, is woman, and the sense of touch to contact with
perceived in the earth. (35) soft things. The belly, although filled, still
wants to eat more, and the ear, not attempting
to hear about You, is generally attracted to cin-
Lord Brahmā could then see You possessing ema songs. The sense of smell is attracted to yet
thousands and thousands of faces, feet, heads, another side, the restless eyes are attracted to
hands, thighs, noses, ears and eyes. You were scenes of sense gratification, and the active
very nicely dressed, being decorated and be- senses are attracted elsewhere. In this way I am
443
certainly embarrassed. (40) My dear Lord, You opposite of brāhmaṇas, are not satisfied by re-
are always transcendentally situated on the peated sensuous enjoyment. Those who are
other side of the river of death, but because of dhīra, however, who are sober and who tolerate
the reactions of our own activities, we are suf- this itching, are not subjected to the sufferings
fering on this side. Indeed, we have fallen into of fools and rascals. (45) O Supreme Personal-
this river and are repeatedly suffering the pains ity of Godhead, there are ten prescribed meth-
of birth and death and eating horrible things. ods on the path to liberationto remain silent, not
Now kindly look upon usnot only upon me but to speak to anyone, to observe vows, to amass
also upon all others who are sufferingand by all kinds of Vedic knowledge, to undergo aus-
Your causeless mercy and compassion, deliver terities, to study the Vedas and other Vedic lit-
us and maintain us. (41) O my Lord, O Su- eratures, to execute the duties of varṇāśrama-
preme Personality of Godhead, original spir- dharma, to explain the śāstras, to stay in a soli-
itual master of the entire world, what is the dif- tary place, to chant mantras silently, and to be
ficulty for You, who manage the affairs of the absorbed in trance. These different methods for
universe, in delivering the fallen souls engaged liberation are generally only a professional
in Your devotional service? You are the friend practice and means of livelihood for those who
of all suffering humanity, and for great person- have not conquered their senses. Because such
alities it is necessary to show mercy to the fool- persons are falsely proud, these procedures
ish. Therefore I think that You will show Your may not be successful. (46) By authorized Ve-
causeless mercy to persons like us, who engage dic knowledge one can see that the forms of
in Your service. (42) O best of the great per- cause and effect in the cosmic manifestation
sonalities, I am not at all afraid of material ex- belong to the Supreme Personality of Godhead,
istence, for wherever I stay I am fully absorbed for the cosmic manifestation is His energy.
in thoughts of Your glories and activities. My Both cause and effect are nothing but energies
concern is only for the fools and rascals who of the Lord. Therefore, O my Lord, just as a
are making elaborate plans for material happi- wise man, by considering cause and effect, can
ness and maintaining their families, societies see how fire pervades wood, those engaged in
and countries. I am simply concerned with love devotional service understand how You are
for them. (43) My dear Lord Nṛsiṁhadeva, I both the cause and effect. (47) O Supreme
see that there are many saintly persons indeed, Lord, You are actually the air, the earth, fire,
but they are interested only in their own deliv- sky and water. You are the objects of sense per-
erance. Not caring for the big cities and towns, ception, the life airs, the five senses, the mind,
they go to the Himālayas or the forest to medi- consciousness and false ego. Indeed, You are
tate with vows of silence [mauna-vrata]. They everything, subtle and gross. The material ele-
are not interested in delivering others. As for ments and anything expressed, either by the
me, however, I do not wish to be liberated words or by the mind, are nothing but You.
alone, leaving aside all these poor fools and ras- (48) Neither the three modes of material nature
cals. I know that without Kṛṣṇa consciousness, [sattva-guṇa, rajo-guṇa and tamo-guṇa], nor
without taking shelter of Your lotus feet, one the predominating deities controlling these
cannot be happy. Therefore I wish to bring three modes, nor the five gross elements, nor
them back to shelter at Your lotus feet. (44) the mind, nor the demigods nor the human be-
ings can understand Your Lordship, for they are
all subjected to birth and annihilation. Consid-
Sex life is compared to the rubbing of two ering this, the spiritually advanced have taken
hands to relieve an itch. Gṛhamedhis, so-called to devotional service. Such wise men hardly
gṛhasthas who have no spiritual knowledge, bother with Vedic study. Instead, they engage
think that this itching is the greatest platform of themselves in practical devotional service. (49)
happiness, although actually it is a source of Therefore, O Supreme Personality of Godhead,
distress. The kṛpaṇas, the fools who are just the
444
the best of all persons to whom prayers are of- SB 7.10: Prahlāda, the Best Among Exalted
fered, I offer my respectful obeisances unto Devotees
You because without rendering six kinds of de-
votional service unto Youoffering prayers, ded-
icating all the results of activities, worshiping The saint Nārada Muni continued: Although
You, working on Your behalf, always remem- Prahlāda Mahārāja was only a boy, when he
bering Your lotus feet and hearing about Your heard the benedictions offered by Lord
glorieswho can achieve that which is meant for Nṛsiṁhadeva he considered them impediments
the paramahaṁsas? (50) on the path of devotional service. Thus he
smiled very mildly and spoke as follows. (1)
The great saint Nārada said: Thus Lord

Nṛsiṁhadeva was pacified by the devotee Prah- Prahlāda Mahārāja said: My dear Lord, O
lāda Mahārāja with prayers offered from the Supreme Personality of Godhead, because I
transcendental platform. The Lord gave up His was born in an atheistic family I am naturally
anger, and being very kind to Prahlāda, who attached to material enjoyment. Therefore,
was offering prostrated obeisances, He spoke kindly do not tempt me with these illusions. I
as follows. (51) am very much afraid of material conditions,
and I desire to be liberated from materialistic
life. It is for this reason that I have taken shelter
The Supreme Personality of Godhead said: of Your lotus feet. (2) O my worshipable Lord,
My dear Prahlāda, most gentle one, best of the because the seed of lusty desires, which is the
family of the asuras, all good fortune unto you. root cause of material existence, is within the
I am very much pleased with you. It is My pas- core of everyone’s heart, You have sent me to
time to fulfill the desires of all living beings, this material world to exhibit the symptoms of
and therefore you may ask from Me any bene- a pure devotee. (3) Otherwise, O my Lord, O
diction that you desire to be fulfilled. (52) My supreme instructor of the entire world, You are
dear Prahlāda, may you live a long time. One so kind to Your devotee that You could not in-
cannot appreciate or understand Me without duce him to do something unbeneficial for him.
pleasing Me, but one who has seen or pleased On the other hand, one who desires some mate-
Me has nothing more for which to lament for rial benefit in exchange for devotional service
his own satisfaction. (53) My dear Prahlāda, cannot be Your pure devotee. Indeed, he is no
you are very fortunate. Please know from Me better than a merchant who wants profit in ex-
that those who are very wise and highly ele- change for service. (4) A servant who desires
vated try to please Me in all different modes of material profits from his master is certainly not
mellows, for I am the only person who can ful- a qualified servant or pure devotee. Similarly, a
fill all the desires of everyone. (54) master who bestows benedictions upon his
servant because of a desire to maintain a pres-
tigious position as master is also not a pure
Nārada Muni said: Prahlāda Mahārāja was master. (5) O my Lord, I am Your unmotivated
the best person in the family of asuras, who al- servant, and You are my eternal master. There
ways aspire for material happiness. Nonethe- is no need of our being anything other than
less, although allured by the Supreme Person- master and servant. You are naturally my mas-
ality of Godhead, who offered him all benedic- ter, and I am naturally Your servant. We have
tions for material happiness, because of his un- no other relationship. (6) O my Lord, best of
alloyed Kṛṣṇa consciousness he did not want to the givers of benediction, if You at all want to
take any material benefit for sense gratification. bestow a desirable benediction upon me, then I
(55) pray from Your Lordship that within the core
of my heart there be no material desires. (7) O
my Lord, because of lusty desires from the very
445
beginning of one’s birth, the functions of one’s You, falsely thinking that You were the killer
senses, mind, life, body, religion, patience, inof his brother. Thus he directly blasphemed
telligence, shyness, opulence, strength, Your Lordship, the spiritual master of all living
memory and truthfulness are vanquished. (8) beings, and committed heavily sinful activities
O my Lord, when a human being is able to give directed against me, Your devotee. I wish that
up all the material desires in his mind, he be- he be excused for these sinful activities. (15-
comes eligible to possess wealth and opulence 17)
like Yours. (9) O my Lord, full of six opu-
lences, O Supreme Person! O Supreme Soul,
killer of all miseries! O Supreme Person in the The Supreme Personality of Godhead said:
form of a wonderful lion and man, let me offer My dear Prahlāda, O most pure, O great saintly
my respectful obeisances unto You. (10) person, your father has been purified, along
with twenty-one forefathers in your family. Be-
cause you were born in this family, the entire
The Supreme Personality of Godhead said: dynasty has been purified. (18) Whenever and
My dear Prahlāda, a devotee like you never de- wherever there are peaceful, equipoised devo-
sires any kind of material opulences, either in tees who are well-behaved and decorated with
this life or in the next. Nonetheless, I order you all good qualities, that place and the dynasties
to enjoy the opulences of the demons in this there, even if condemned, are purified. (19)
material world, acting as their king until the end My dear Prahlāda, King of the Daityas, because
of the duration of time occupied by Manu. (11) of being attached to devotional service to Me,
It does not matter that you are in the material My devotee does not distinguish between lower
world. You should always, continuously, hear and higher living entities. In all respects, he is
the instructions and messages given by Me and never jealous of anyone. (20) Those who fol-
always be absorbed in thought of Me, for I am low your example will naturally become My
the Supersoul existing in the core of everyone’s pure devotees. You are the best example of My
heart. Therefore, give up fruitive activities and devotee, and others should follow in your foot-
worship Me. (12) My dear Prahlāda, while you steps. (21) My dear child, your father has al-
are in this material world you will exhaust all ready been purified just by the touch of My
the reactions of pious activity by feeling happi- body at the time of his death. Nonetheless, the
ness, and by acting piously you will neutralize duty of a son is to perform the śrāddha ritualis-
impious activity. Because of the powerful time tic ceremony after his father’s death so that his
factor, you will give up your body, but the glo- father may be promoted to a planetary system
ries of your activities will be sung in the upper where he may become a good citizen and dev-
planetary systems, and being fully freed from otee. (22) After performing the ritualistic cer-
all bondage, you will return home, back to God- emonies, take charge of your father’s kingdom.
head. (13) One who always remembers your Sit upon the throne and do not be disturbed by
activities and My activities also, and who materialistic activities. Please keep your mind
chants the prayers you have offered, becomes fixed upon Me. Without transgressing the in-
free, in due course of time, from the reactions junctions of the Vedas, as a matter of formality
of material activities. (14) you may perform your particular duties. (23)
Prahlāda Mahārāja said: O Supreme Lord, Śrī Nārada Muni continued: Thus, as the Su-
because You are so merciful to the fallen souls, preme Personality of Godhead ordered, Prah-
I ask You for only one benediction. I know that lāda Mahārāja performed the ritualistic cere-
my father, at the time of his death, had already monies for his father. O King Yudhiṣṭhira, he
been purified by Your glance upon him, but be- was then enthroned in the kingdom of
cause of his ignorance of Your beautiful power Hiraṇyakaśipu, as directed by the brāhmaṇas.
and supremacy, he was unnecessarily angry at (24) Lord Brahmā, surrounded by the other
446
demigods, was bright-faced because the Lord king of all the demons and giants in the uni-
was pleased. Thus he offered prayers to the verse. (33) O King Yudhiṣṭhira, after all the
Lord with transcendental words. (25) demigods, headed by Lord Brahmā, were
properly worshiped by Prahlāda Mahārāja, they
offered Prahlāda their utmost benedictions and
Lord Brahmā said: O Supreme Lord of all then returned to their respective abodes. (34)
lords, proprietor of the entire universe, O bene-
dictor of all living entities, O original person
[ādi-puruṣa], because of our good fortune You Thus the two associates of Lord Viṣṇu who
have now killed this sinful demon, who was had become Hiraṇyākṣa and Hiraṇyakaśipu,
giving trouble to the entire universe. (26) This the sons of Diti, were both killed. By illusion
demon, Hiraṇyakaśipu, received from me the they had thought that the Supreme Lord, who is
benediction that he would not be killed by any situated in everyone’s heart, was their enemy.
living being within my creation. With this as- (35) Being cursed by the brāhmaṇas, the same
surance and with strength derived from auster- two associates took birth again as
ities and mystic power, he became excessively Kumbhakarṇa and the ten-headed Rāvaṇa.
proud and transgressed all the Vedic injunc- These two Rākṣasas were killed by Lord
tions. (27) By great fortune, Hiraṇyakaśipu’s Rāmacandra’s extraordinary power. (36)
son Prahlāda Mahārāja has now been released Pierced by the arrows of Lord Rāmacandra,
from death, for although he is a child, he is an both Kumbhakarṇa and Rāvaṇa lay on the
exalted devotee. Now he is fully under the pro- ground and left their bodies, fully absorbed in
tection of Your lotus feet. (28) My dear Lord, thought of the Lord, just as they had in their
O Supreme Personality of Godhead, You are previous births as Hiraṇyākṣa and
the Supreme Soul. If one meditates upon Your Hiraṇyakaśipu. (37) They both took birth again
transcendental body, You naturally protect him in human society as Śiśupāla and Dantavakra
from all sources of fear, even the imminent and continued in the same enmity toward the
danger of death. (29) Lord. It is they who merged into the body of the
Lord in your presence. (38) Not only Śiśupāla
and Dantavakra but also many, many other
The Personality of Godhead replied: My kings who acted as enemies of Kṛṣṇa attained
dear Lord Brahmā, O great lord born from the salvation at the time of death. Because they
lotus flower, just as it is dangerous to feed milk thought of the Lord, they received spiritual
to a snake, so it is dangerous to give benedic- bodies and forms the same as His, just as
tions to demons, who are by nature ferocious worms captured by a black drone obtain the
and jealous. I warn you not to give such bene- same type of body as the drone. (39) By devo-
dictions to any demon again. (30) tional service, pure devotees who incessantly
think of the Supreme Personality of Godhead
receive bodies similar to His. This is known as
Nārada Muni continued: O King sārūpya-mukti. Although Śiśupāla, Dantavakra
Yudhiṣṭhira, the Supreme Personality of God- and other kings thought of Kṛṣṇa as an enemy,
head, who is not visible to an ordinary human they also achieved the same result. (40)
being, spoke in this way, instructing Lord
Brahmā. Then, being worshiped by Brahmā,
the Lord disappeared from that place. (31) Everything you asked me about how
Prahlāda Mahārāja then worshiped and offered Śiśupāla and others attained salvation although
prayers to all the demigods, such as Brahmā, they were inimical has now been explained to
Śiva and the prajāpatis, who are all parts of the you by me. (41) In this narration about Kṛṣṇa,
Lord. (32) Thereafter, along with Śukrācārya the Supreme Personality of Godhead, various
and other great saints, Lord Brahmā, whose expansions or incarnations of the Lord have
seat is on the lotus flower, made Prahlāda the
447
been described, and the killing of the two de- master. (49) Exalted persons like Lord Śiva
mons Hiraṇyākṣa and Hiraṇyakaśipu has also and Lord Brahmā could not properly describe
been described. (42) This narration describes the truth of the Supreme Personality of God-
the characteristics of the great and exalted dev- head, Kṛṣṇa. May the Lord, who is always wor-
otee Prahlāda Mahārāja, his staunch devotional shiped as the protector of all devotees by great
service, his perfect knowledge, and his perfect saints who observe vows of silence, meditation,
detachment from material contamination. It devotional service and renunciation, be pleased
also describes the Supreme Personality of God- with us. (50) My dear King Yudhiṣṭhira, long,
head as the cause of creation, maintenance and long ago in history, a demon known as Maya
annihilation. Prahlāda Mahārāja, in his prayers, Dānava, who was very expert in technical
has described the transcendental qualities of the knowledge, reduced the reputation of Lord
Lord and has also described how the various Śiva. In that situation, Kṛṣṇa, the Supreme Per-
abodes of the demigods and demons, regardless sonality of Godhead, saved Lord Śiva. (51)
of how materially opulent, are destroyed by the
mere direction of the Lord. (43-44) The princi-
ples of religion by which one can actually un- Mahārāja Yudhiṣṭhira said: For what reason
derstand the Supreme Personality of Godhead did the demon Maya Dānava vanquish Lord
are called bhāgavata-dharma. In this narration, Śiva’s reputation? How did Lord Kṛṣṇa save
therefore, which deals with these principles, ac- Lord Śiva and expand his reputation again?
tual transcendence is properly described. (45) Kindly describe these incidents. (52)
One who hears and chants this narration about
the omnipotence of the Supreme Personality of
Godhead, Viṣṇu, is certainly liberated from ma- Nārada Muni said: When the demigods, who
terial bondage without fail. (46) Prahlāda are always powerful by the mercy of Lord
Mahārāja was the best among exalted devotees. Kṛṣṇa, fought with the asuras, the asuras were
Anyone who with great attention hears this nar- defeated, and therefore they took shelter of
ration concerning the activities of Prahlāda Maya Dānava, the greatest of the demons. (53)
Mahārāja, the killing of Hiraṇyakaśipu, and the
activities of the Supreme Personality of God-
head, Nṛsiṁhadeva, surely reaches the spiritual Maya Dānava, the great leader of the de-
world, where there is no anxiety. (47) mons, prepared three invisible residences and
gave them to the demons. These dwellings re-
sembled airplanes made of gold, silver and
Nārada Muni continued: My dear Mahārāja iron, and they contained uncommon parapher-
Yudhiṣṭhira, all of you [the Pāṇḍavas] are ex- nalia. My dear King Yudhiṣṭhira, because of
tremely fortunate, for the Supreme Personality these three dwellings the commanders of the
of Godhead, Kṛṣṇa, lives in your palace just demons remained invisible to the demigods.
like a human being. Great saintly persons know Taking advantage of this opportunity, the de-
this very well, and therefore they constantly mons, remembering their former enmity, began
visit this house. (48) The impersonal Brahman to vanquish the three worldsthe upper, middle
is Kṛṣṇa Himself because Kṛṣṇa is the source of and lower planetary systems. (54-55) Thereaf-
the impersonal Brahman. He is the origin of the ter, when the demons had begun to destroy the
transcendental bliss sought by great saintly per- higher planetary systems, the rulers of those
sons, yet He, the Supreme Person, is your most planets went to Lord Śiva, fully surrendered
dear friend and constant well-wisher and is in- unto him and said: Dear Lord, we demigods liv-
timately related to you as the son of your ma- ing in the three worlds are about to be van-
ternal uncle. Indeed, He is always like your quished. We are your followers. Kindly save
body and soul. He is worshipable, yet He acts us. (56)
as your servant and sometimes as your spiritual
448
The most powerful and able Lord Śiva reas- down on the chariot with his arrows and bow to
sured them and said, “Do not be afraid.” He fight with the demons. (65-66) My dear King
then fixed his arrows to his bow and released Yudhiṣṭhira, the most powerful Lord Śiva
them toward the three residences occupied by joined the arrows to his bow, and at noon he set
the demons. (57) The arrows released by Lord fire to all three residences of the demons and
Śiva appeared like fiery beams emanating from thus destroyed them. (67) Seated in their air-
the sun globe and covered the three residential planes in the sky, the inhabitants of the higher
airplanes, which could then no longer be seen. planetary systems beat many kettledrums. The
(58) Attacked by Lord Śiva’s golden arrows, all demigods, saints, Pitās, Siddhas and various
the demoniac inhabitants of those three dwell- great personalities showered flowers on the
ings lost their lives and fell down. Then the head of Lord Śiva, wishing him all victory, and
great mystic Maya Dānava dropped the demons the Apsarās began to chant and dance with
into a nectarean well that he had created. (59) great pleasure. (68) O King Yudhiṣṭhira, thus
When the dead bodies of the demons came in Lord Śiva is known as Tripurāri, the annihilator
touch with the nectar, their bodies became inof the three dwellings of the demons, because
vincible to thunderbolts. Endowed with great he burnt these dwellings to ashes. Being wor-
strength, they got up like lightning penetrating shiped by the demigods, headed by Lord
clouds. (60) Brahmā, Lord Śiva returned to his own abode.
(69) The Lord, Śrī Kṛṣṇa, appeared as a human
being, yet He performed many uncommon and
Seeing Lord Śiva very much aggrieved and wonderful pastimes by His own potency. How
disappointed, the Supreme Personality of God- can I say more about His activities than what
head, Lord Viṣṇu, considered how to stop this has already been said by great saintly persons?
nuisance created by Maya Dānava. (61) Then Everyone can be purified by His activities,
Lord Brahmā became a calf and Lord Viṣṇu a simply by hearing about them from the right
cow, and at noon they entered the residences source. (70)
and drank all the nectar in the well. (62) The
demons could see the calf and cow, but because
of the illusion created by the energy of the Su- SB 7.11: The Perfect Society: Four Social
preme Personality of Godhead, the demons Classes
could not forbid them. The great mystic Maya
Dānava became aware that the calf and cow
were drinking the nectar, and he could under- Śukadeva Gosvāmī continued: After hearing
stand this to be the unseen power of provi- about the activities and character of Prahlāda
dence. Thus he spoke to the demons, who were Mahārāja, which are adored and discussed
grievously lamenting. (63) among great personalities like Lord Brahmā
and Lord Śiva, Yudhiṣṭhira Mahārāja, the most
Maya Dānava said: What has been destined
respectful king among exalted personalities,
by the Supreme Lord for oneself, for others, or
again inquired from the great saint Nārada
for both oneself and others cannot be undone
Muni in a mood of great pleasure. (1)
anywhere or by anyone, whether one be a dem-
igod, a demon, a human being or anyone else.
(64) Nārada Muni continued: Thereafter, Lord
Mahārāja Yudhiṣṭhira said: My dear lord, I
Kṛṣṇa, by His own personal potency, consisting
wish to hear from you about the principles of
of religion, knowledge, renunciation, opulence,
religion by which one can attain the ultimate
austerity, education and activities, equipped
goal of lifedevotional service. I wish to hear
Lord Śiva with all the necessary paraphernalia,
about the general occupational duties of human
such as a chariot, a charioteer, a flag, horses,
society and the system of social and spiritual
elephants, a bow, a shield and arrows. When
advancement known as varṇāśrama-dharma.
Lord Śiva was fully equipped in this way, he sat
(2) O best of the brāhmaṇas, you are directly
449
the son of Prajāpati [Lord Brahmā]. Because of or the soul, distributing food equally to all liv-
your austerities, mystic yoga and trance, you ing entities (both men and animals), seeing
are considered the best of all of Lord Brahmā every soul (especially in the human form) as a
’s sons. (3) No one is superior to you in part of the Supreme Lord, hearing about the ac-
peaceful life and mercy, and no one knows bet- tivities and instructions given by the Supreme
ter than you how to execute devotional service Personality of Godhead (who is the shelter of
or how to become the best of the brāhmaṇas. the saintly persons), chanting about these activ-
Therefore, you know all the principles of con- ities and instructions, always remembering
fidential religious life, and no one knows them these activities and instructions, trying to ren-
better than you. (4) der service, performing worship, offering obei-
sances, becoming a servant, becoming a friend,
and surrendering one’s whole self. O King
Śrī Nārada Muni said: After first offering Yudhiṣṭhira, these thirty qualifications must be
my obeisances unto Lord Kṛṣṇa, the protector acquired in the human form of life. Simply by
of the religious principles of all living entities, acquiring these qualifications, one can satisfy
let me explain the principles of the eternal reli- the Supreme Personality of Godhead. (8-12)
gious system, of which I have heard from the
mouth of Nārāyaṇa. (5) Lord Nārāyaṇa, along
with His partial manifestation Nara, appeared Those who have been reformed by the
in this world through the daughter of Dakṣa garbhādhāna ceremony and other prescribed re-
Mahārāja known as Mūrti. He was begotten by formatory methods, performed with Vedic
Dharma Mahārāja for the benefit of all living mantras and without interruption, and who
entities. Even now, He is still engaged in exe- have been approved by Lord Brahmā, are dvi-
cuting great austerities near the place known as jas, or twice-born. Such brāhmaṇas, kṣatriyas
Badarikāśrama. (6) The Supreme Being, the and vaiśyas, purified by their family traditions
Personality of Godhead, is the essence of all and by their behavior, should worship the Lord,
Vedic knowledge, the root of all religious prin- study the Vedas and give charity. In this sys-
ciples, and the memory of great authorities. O tem, they should follow the principles of the
King Yudhiṣṭhira, this principle of religion is to four āśramas [brahmacarya, gṛhastha,
be understood as evidence. On the basis of this vānaprastha and sannyāsa]. (13) For a
religious principle, everything is satisfied, in- brāhmaṇa there are six occupational duties. A
cluding one’s mind, soul and even one’s body. kṣatriya should not accept charity, but he may
(7) perform the other five of these duties. A king or
kṣatriya is not allowed to levy taxes on
brāhmaṇas, but he may make his livelihood by
These are the general principles to be fol- levying minimal taxes, customs duties, and
lowed by all human beings: truthfulness, penalty fines upon his other subjects. (14) The
mercy, austerity (observing fasts on certain mercantile community should always follow
days of the month), bathing twice a day, toler- the directions of the brāhmaṇas and engage in
ance, discrimination between right and wrong, such occupational duties as agriculture, trade,
control of the mind, control of the senses, non- and protection of cows. For the śūdras the only
violence, celibacy, charity, reading of scripture, duty is to accept a master from a higher social
simplicity, satisfaction, rendering service to order and engage in his service. (15) As an al-
saintly persons, gradually taking leave of un- ternative, a brāhmaṇa may also take to the
necessary engagements, observing the futility vaiśya’s occupational duty of agriculture, cow
of the unnecessary activities of human society, protection, or trade. He may depend on that
remaining silent and grave and avoiding unnec- which he has received without begging, he may
essary talk, considering whether one is the body beg in the paddy field every day, he may collect
paddy left in a field by its proprietor, or he may
450
collect food grains left here and there in the of society [the brāhmaṇas, kṣatriyas and
shops of grain dealers. These are four means of vaiśyas], being always very clean, being free
livelihood that may also be adopted by from duplicity, serving one’s master, perform-
brāhmaṇas. Among these four, each of them in ing sacrifices without uttering mantras, not
succession is better than the one preceding it. stealing, always speaking the truth and giving
(16) Except in a time of emergency, lower per- all protection to the cows and brāhmaṇasthese
sons should not accept the occupational duties are the symptoms of the śūdra. (24)
of those who are higher. When there is such an
emergency, of course, everyone but the kṣatriya
may accept the means of livelihood of others. To render service to the husband, to be al-
(17) In time of emergency, one may accept any ways favorably disposed toward the husband,
of the various types of professions known as to be equally well disposed toward the hus-
ṛta, amṛta, mṛta, pramṛta and satyānṛta, but one band’s relatives and friends, and to follow the
should not at any time accept the profession of vows of the husbandthese are the four princi-
a dog. The profession of uñchaśila, collecting ples to be followed by women described as
grains from the field, is called ṛta. Collecting chaste. (25) A chaste woman must dress nicely
without begging is called amṛta, begging grains and decorate herself with golden ornaments for
is called mṛta, tilling the ground is called the pleasure of her husband. Always wearing
pramṛta, and trade is called satyānṛta. Engaging clean and attractive garments, she should
in the service of low-grade persons, however, sweep and clean the household with water and
is called śva-vṛtti, the profession of the dogs. other liquids so that the entire house is always
Specifically, brāhmaṇas and kṣatriyas should pure and clean. She should collect the house-
not engage in the low and abominable service hold paraphernalia and keep the house always
of śūdras. Brāhmaṇas should be well ac- aromatic with incense and flowers and must be
quainted with all the Vedic knowledge, and ready to execute the desires of her husband. Be-
kṣatriyas should be well acquainted with the ing modest and truthful, controlling her senses,
worship of demigods. (18-20) and speaking in sweet words, a chaste woman
should engage in the service of her husband
with love, according to time and circumstances.
The symptoms of a brāhmaṇa are control of (26-27) A chaste woman should not be greedy,
the mind, control of the senses, austerity and but satisfied in all circumstances. She must be
penance, cleanliness, satisfaction, forgiveness, very expert in handling household affairs and
simplicity, knowledge, mercy, truthfulness, should be fully conversant with religious prin-
and complete surrender to the Supreme Person- ciples. She should speak pleasingly and truth-
ality of Godhead. (21) To be influential in bat- fully and should be very careful and always
tle, unconquerable, patient, challenging and clean and pure. Thus a chaste woman should
charitable, to control the bodily necessities, to engage with affection in the service of a hus-
be forgiving, to be attached to the brahminical band who is not fallen. (28) The woman who
nature and to be always jolly and truthfulthese engages in the service of her husband, follow-
are the symptoms of the kṣatriya. (22) Being ing strictly in the footsteps of the goddess of
always devoted to the demigods, the spiritual fortune, surely returns home, back to Godhead,
master and the Supreme Lord, Viṣṇu; endeav- with her devotee husband, and lives very hap-
oring for advancement in religious principles, pily in the Vaikuṇṭha planets. (29)
economic development and sense gratification
[dharma, artha and kāma]; believing in the
words of the spiritual master and scripture; and Among the mixed classes known as saṅkara,
always endeavoring with expertise in earning those who are not thieves are known as ante-
moneythese are the symptoms of the vaiśya. vasāyī or caṇḍālas [dog-eaters], and they also
(23) Offering obeisances to the higher sections have their hereditary customs. (30) My dear
King, brāhmaṇas well conversant in Vedic
451
knowledge have given their verdict that in He should wear matted hair, carry a rod and wa-
every age [yuga] the conduct of different sec- terpot and be decorated with a sacred thread, as
tions of people according to their material recommended in the śāstras. (4) The brah-
modes of nature is auspicious both in this life macārī should go out morning and evening to
and after death. (31) If one acts in his profes- collect alms, and he should offer all that he col-
sion according to his position in the modes of lects to the spiritual master. He should eat only
nature and gradually gives up these activities, if ordered to take food by the spiritual master;
he attains the niṣkāma stage. (32) otherwise, if the spiritual master does not give
this order, he may sometimes have to fast. (5)
A brahmacārī should be quite well-behaved and
My dear King, if an agricultural field is cul- gentle and should not eat or collect more than
tivated again and again, the power of its pro- necessary. He must always be active and ex-
duction decreases, and whatever seeds are pert, fully believing in the instructions of the
sown there are lost. Just as drops of ghee on a spiritual master and the śāstra. Fully controlling
fire never extinguish the fire but a flood of ghee his senses, he should associate only as much as
will, similarly, overindulgence in lusty desires necessary with women or those controlled by
mitigates such desires entirely. (33-34) If one women. (6) A brahmacārī, or one who has not
shows the symptoms of being a brāhmaṇa, kṣat- accepted the gṛhastha-āśrama [family life],
riya, vaiśya or śūdra, as described above, even must rigidly avoid talking with women or about
if he has appeared in a different class, he should women, for the senses are so powerful that they
be accepted according to those symptoms of may agitate even the mind of a sannyāsī, a
classification. (35) member of the renounced order of life. (7) If
the wife of the spiritual master is young, a
young brahmacārī should not allow her to care
SB 7.12: The Perfect Society: Four Spiritual for his hair, massage his body with oil, or bathe
Classes him with affection like a mother. (8) Woman
is compared to fire, and man is compared to a
butter pot. Therefore a man should avoid asso-
Nārada Muni said: A student should practice ciating even with his own daughter in a se-
completely controlling his senses. He should be cluded place. Similarly, he should also avoid
submissive and should have an attitude of firm association with other women. One should as-
friendship for the spiritual master. With a great sociate with women only for important busi-
vow, the brahmacārī should live at the ness and not otherwise. (9) As long as a living
gurukula, only for the benefit of the guru. (1) entity is not completely self-realizedas long as
At both junctions of day and night, namely, in he is not independent of the misconception of
the early morning and in the evening, he should identifying with his body, which is nothing but
be fully absorbed in thoughts of the spiritual a reflection of the original body and senseshe
master, fire, the sun-god and Lord Viṣṇu and by cannot be relieved of the conception of duality,
chanting the Gāyatrī mantra he should worship which is epitomized by the duality between
them. (2) man and woman. Thus there is every chance
that he will fall down because his intelligence
is bewildered. (10)
Being called by the spiritual master, the stu-
dent should study the Vedic mantras regularly.
Every day, before beginning his studies and at All the rules and regulations apply equally
the end of his studies, the disciple should re- to the householder and the sannyāsī, the mem-
spectfully offer obeisances unto the spiritual ber of the renounced order of life. The gṛhastha,
master. (3) Carrying pure kuśa grass in his however, is given permission by the spiritual
hand, the brahmacārī should dress regularly
with a belt of straw and with deerskin garments.
452
master to indulge in sex during the period fa- grains that have grown without tilling of the
vorable for procreation. (11) Brahmacārīs or field but are not fully ripe. Nor should a
gṛhasthas who have taken the vow of celibacy vānaprastha eat grains cooked in fire. Indeed,
as described above should not indulge in the he should eat only fruit ripened by the sunshine.
following: applying powder or ointment to the (18) A vānaprastha should prepare cakes to be
eyes, massaging the head with oil, massaging offered in sacrifice from fruits and grains
the body with the hands, seeing a woman or grown naturally in the forest. When he obtains
painting a woman’s picture, eating meat, drink- some new grains, he should give up his old
ing wine, decorating the body with flower gar- stock of grains. (19) A vānaprastha should pre-
lands, smearing scented ointment on the body, pare a thatched cottage or take shelter of a cave
or decorating the body with ornaments. These in a mountain only to keep the sacred fire, but
they should give up. (12) According to the he should personally practice enduring snow-
rules and regulations mentioned above, one fall, wind, fire, rain and the shining of the sun.
who is twice-born, namely a brāhmaṇa, kṣat- (20) The vānaprastha should wear matted locks
riya or vaiśya, should reside in the gurukula un- of hair on his head and let his body hair, nails
der the care of the spiritual master. There he and moustache grow. He should not cleanse his
should study and learn all the Vedic literatures body of dirt. He should keep a waterpot, deer-
along with their supplements and the skin and rod, wear the bark of a tree as a cover-
Upaniṣads, according to his ability and power ing, and use garments colored like fire. (21)
to study. If possible, the student or disciple Being very thoughtful, a vānaprastha should re-
should reward the spiritual master with the remain in the forest for twelve years, eight years,
muneration the spiritual master requests, and four years, two years or at least one year. He
then, following the master’s order, the disciple should behave in such a way that he will not be
should leave and accept one of the other disturbed or troubled by too much austerity.
āśramas, namely the gṛhastha-āśrama, (22)
vānaprastha-āśrama or sannyāsa-āśrama, as he
desires. (13-14) One should realize that in the
fire, in the spiritual master, in one’s self and in When because of disease or old age one is
all living entitiesin all circumstances and con- unable to perform his prescribed duties for ad-
ditionsthe Supreme Personality of Godhead, vancement in spiritual consciousness or study
Viṣṇu, has simultaneously entered and not en- of the Vedas, he should practice fasting, not
tered. He is situated externally and internally as taking any food. (23) He should properly place
the full controller of everything. (15) By prac- the fire element in his own self and in this way
ticing in this way, whether one be in the brah- give up bodily affinity, by which one thinks the
macārī-āśrama, gṛhastha-āśrama, vānaprastha- body to be one’s self or one’s own. One should
āśrama or sannyāsa-āśrama, one must always gradually merge the material body into the five
realize the all-pervading presence of the Su- elements [earth, water, fire, air and sky]. (24)
preme Lord, for in this way it is possible to un- A sober, self-realized person who has full
derstand the Absolute Truth. (16) knowledge should merge the various parts of
the body in their original sources. The holes in
the body are caused by the sky, the process of
O King, I shall now describe the qualifica- breathing is caused by the air, the heat of the
tions for a vānaprastha, one who has retired body is caused by fire, and semen, blood and
from family life. By rigidly following the rules mucus are caused by water. The hard sub-
and regulations for the vānaprastha, one can stances, like skin, muscle and bone, are caused
easily be elevated to the upper planetary system by earth. In this way all the constituents of the
known as Maharloka. (17) A person in body are caused by various elements, and they
vānaprastha life should not eat grains grown by should be merged again into those elements.
tilling of the fields. He should also not eat (25) Thereafter, the object of speech, along
453
with the sense of speech [the tongue], should be is returned to its various material elements,
bestowed upon fire. Craftsmanship and the two only the spiritual being remains. This spiritual
hands should be given to the demigod Indra. being is Brahman and is equal in quality with
The power of movement and the legs should be Parabrahman. (31)
given to Lord Viṣṇu. Sensual pleasure, along
with the genitals, should be bestowed upon
Prajāpati. The rectum, with the power of evac- SB 7.13: The Behavior of a Perfect Person
uation, should be bestowed, in its proper place,
unto Mṛtyu. The aural instrument, along with
sound vibration, should be given to the deities Śrī Nārada Muni said: A person able to cul-
presiding over the directions. The instrument of tivate spiritual knowledge should renounce all
touch, along with the sense objects of touch, material connections, and merely keeping the
should be given to Vāyu. Form, with the power body inhabitable, he should travel from one
of sight, should be bestowed upon the sun. The place to another, passing only one night in each
tongue, along with the demigod Varuṇa, should village. In this way, without dependence in re-
be bestowed upon water, and the power of gard to the needs of the body, the sannyāsī
smell, along with the two Aśvinī-kumāra dem- should travel all over the world. (1) A person
igods, should be bestowed upon the earth. (26- in the renounced order of life may try to avoid
28) The mind, along with all material desires, even a dress to cover himself. If he wears any-
should be merged in the moon demigod. All the thing at all, it should be only a loincloth, and
subject matters of intelligence, along with the when there is no necessity, a sannyāsī should
intelligence itself, should be placed in Lord not even accept a daṇḍa. A sannyāsī should
Brahmā. False ego, which is under the influ- avoid carrying anything but a daṇḍa and
ence of the material modes of nature and which kamaṇḍalu. (2) The sannyāsī, completely sat-
induces one to think, “I am this body, and eve- isfied in the self, should live on alms begged
rything connected with this body is mine,” from door to door. Not being dependent on any
should be merged, along with material activi- person or any place, he should always be a
ties, in Rudra, the predominating deity of false friendly well-wisher to all living beings and be
ego. Material consciousness, along with the a peaceful, unalloyed devotee of Nārāyaṇa. In
goal of thought, should be merged in the indi- this way he should move from one place to an-
vidual living being, and the demigods acting other. (3) The sannyāsī should always try to see
under the modes of material nature should be the Supreme pervading everything and see eve-
merged, along with the perverted living being, rything, including this universe, resting on the
into the Supreme Being. The earth should be Supreme. (4) During unconsciousness and
merged in water, water in the brightness of the consciousness, and between the two, he should
sun, this brightness into the air, the air into the try to understand the self and be fully situated
sky, the sky into the false ego, the false ego into in the self. In this way, he should realize that
the total material energy, the total material en- the conditional and liberated stages of life are
ergy into the unmanifested ingredients [the pra- only illusory and not actually factual. With
dhāna feature of the material energy], and at such a higher understanding, he should see only
last the ingredient feature of material manifes- the Absolute Truth pervading everything. (5)
tation into the Supersoul. (29-30) When all the Since the material body is sure to be van-
material designations have thus merged into quished and the duration of one’s life is not
their respective material elements, the living fixed, neither death nor life is to be praised. Ra-
beings, who are all ultimately completely spir- ther, one should observe the eternal time factor,
itual, being one in quality with the Supreme Be- in which the living entity manifests himself and
ing, should cease from material existence, as disappears. (6) Literature that is a useless
flames cease when the wood in which they are waste of timein other words, literature without
burning is consumed. When the material body spiritual benefitshould be rejected. One should
not become a professional teacher as a means
454
of earning one’s livelihood, nor should one in- saintly person to be quite fat, Prahlāda
dulge in arguments and counterarguments. Nor Mahārāja said: My dear sir, you undergo no en-
should one take shelter of any cause or faction. deavor to earn your livelihood, but you have a
(7) A sannyāsī must not present allurements of stout body, exactly like that of a materialistic
material benefits to gather many disciples, nor enjoyer. I know that if one is very rich and has
should he unnecessarily read many books or nothing to do, he becomes extremely fat by eat-
give discourses as a means of livelihood. He ing and sleeping and performing no work. (16-
must never attempt to increase material opu- 17) O brāhmaṇa, fully in knowledge of tran-
lences unnecessarily. (8) A peaceful, equi- scendence, you have nothing to do, and there-
poised person who is factually advanced in fore you are lying down. It is also understood
spiritual consciousness does not need to accept that you have no money for sense enjoyment.
the symbols of a sannyāsī, such as the tridaṇḍa How then has your body become so fat? Under
and kamaṇḍalu. According to necessity, he may the circumstances, if you do not consider my
sometimes accept those symbols and some- question impudent, kindly explain how this has
times reject them. (9) Although a saintly per- happened. (18)
son may not expose himself to the vision of hu-
man society, by his behavior his purpose is dis-
closed. To human society he should present Your Honor appears learned, expert and in-
himself like a restless child, and although he is telligent in every way. You can speak very
the greatest thoughtful orator, he should present well, saying things that are pleasing to the
himself like a dumb man. (10) heart. You see that people in general are en-
gaged in fruitive activities, yet you are lying
here inactive. (19)
As a historical example of this, learned
sages recite the story of an ancient discussion
between Prahlāda Mahārāja and a great saintly Nārada Muni continued: When the saintly
person who was feeding himself like a python. person was thus questioned by Prahlāda
(11) Prahlāda Mahārāja, the most dear servitor Mahārāja, the King of the Daityas, he was cap-
of the Supreme Personality of Godhead, once tivated by this shower of nectarean words, and
went out touring the universe with some of his he replied to the inquisitiveness of Prahlāda
confidential associates just to study the nature Mahārāja with a smiling face. (20) The saintly
of saintly persons. Thus he arrived at the bank brāhmaṇa said: O best of the asuras, Prahlāda
of the Kāverī, where there was a mountain Mahārāja, who are recognized by advanced and
known as Sahya. There he found a great saintly civilized men, you are aware of the different
person who was lying on the ground, covered stages of life because of your inherent transcen-
with dirt and dust, but who was deeply spiritu- dental eyes, with which you can see a man’s
ally advanced. (12-13) Neither by that saintly character and thus know clearly the results of
person’s activities, by his bodily features, by acceptance and rejection of things as they are.
his words nor by the symptoms of his (21) Nārāyaṇa, the Supreme Personality of
varṇāśrama status could people understand Godhead, who is full of all opulences, is pre-
whether he was the same person they had dominant within the core of your heart because
known. (14) The advanced devotee Prahlāda of your being a pure devotee. He always drives
Mahārāja duly worshiped and offered obei- away all the darkness of ignorance, as the sun
sances to the saintly person who had adopted a drives away the darkness of the universe. (22)
python’s means of livelihood. After thus wor-
shiping the saintly person and touching his own
head to the saint’s lotus feet, Prahlāda My dear King, although you know every-
Mahārāja, in order to understand him, inquired thing, you have posed some questions, which I
very submissively as follows. (15) Seeing the shall try to answer according to what I have
455
learned by hearing from authorities. I cannot re- conditionsadhyātmika, adhidaivika and adhi-
main silent in this regard, for a personality like bautika. Therefore, even if one achieves some
you is just fit to be spoken to by one who de- success by performing such activities, what is
sires self-purification. (23) Because of insatia- the benefit of this success? One is still sub-
ble material desires, I was being carried away jected to birth, death, old age, disease and the
by the waves of material nature’s laws, and thus reactions of his fruitive activities. (31) The
I was engaging in different activities, strug- brāhmaṇa continued: I am actually seeing how
gling for existence in various forms of life. (24) a rich man, who is a victim of his senses, is very
In the course of the evolutionary process, which greedy to accumulate wealth, and therefore suf-
is caused by fruitive activities due to undesira- fers from insomnia due to fear from all sides,
ble material sense gratification, I have received despite his wealth and opulence. (32) Those
this human form of life, which can lead to the who are considered materially powerful and
heavenly planets, to liberation, to the lower rich are always full of anxieties because of gov-
species, or to rebirth among human beings. ernmental laws, thieves and rogues, enemies,
(25) family members, animals, birds, persons seek-
ing charity, the inevitable time factor and even
their own selves. Thus they are invariably
In this human form of life, men and women afraid. (33)
unite for the sensual pleasure of sex, but by ac-
tual experience we have observed that none of
them are happy. Therefore, seeing the contrary Those in human society who are intelligent
results, I have stopped taking part in material- should give up the original cause of lamenta-
istic activities. (26) The actual form of life for tion, illusion, fear, anger, attachment, poverty
the living entities is one of spiritual happiness, and unnecessary labor. The original cause of all
which is real happiness. This happiness can be of these is the desire for unnecessary prestige
achieved only when one stops all materialistic and money. (34) The bee and the python are
activities. Material sense enjoyment is simply two excellent spiritual masters who give us ex-
an imagination. Therefore, considering this emplary instructions regarding how to be satis-
subject matter, I have ceased from all material fied by collecting only a little and how to stay
activities and am lying down here. (27) In this in one place and not move. (35) From the bum-
way the conditioned soul living within the body blebee I have learned to be unattached to accu-
forgets his self-interest because he identifies mulating money, for although money is as good
himself with the body. Because the body is ma- as honey, anyone can kill its owner and take it
terial, his natural tendency is to be attracted by away. (36) I do not endeavor to get anything,
the varieties of the material world. Thus the liv- but am satisfied with whatever is achieved in its
ing entity suffers the miseries of material exist- own way. If I do not get anything, I am patient
ence. (28) Just as a deer, because of ignorance, and unagitated like a python and lie down in
cannot see the water within a well covered by this way for many days. (37) Sometimes I eat
grass, but runs after water elsewhere, the living a very small quantity and sometimes a great
entity covered by the material body does not quantity. Sometimes the food is very palatable,
see the happiness within himself, but runs after and sometimes it is stale. Sometimes prasāda is
happiness in the material world. (29) The liv- offered with great respect, and sometimes food
ing entity tries to achieve happiness and rid is given neglectfully. Sometimes I eat during
himself of the causes of distress, but because the day and sometimes at night. Thus I eat what
the various bodies of the living entities are un- is easily available. (38) To cover my body I use
der the full control of material nature, all his whatever is available, whether it be linen, silk,
plans in different bodies, one after another, are cotton, bark or deerskin, according to my des-
ultimately baffled. (30) Materialistic activities tiny, and I am fully satisfied and unagitated.
are always mixed with three kinds of miserable (39) Sometimes I lie on the surface of the earth,
456
sometimes on leaves, grass or stone, sometimes Mahārāja Yudhiṣṭhira inquired from Nārada
on a pile of ashes, or sometimes, by the will of Muni: O my lord, O great sage, kindly explain
others, in a palace on a first-class bed with pil- how we who are staying at home without
lows. (40) O my lord, sometimes I bathe my- knowledge of the goal of life may also easily
self very nicely, smear sandalwood pulp all attain liberation, according to the instructions
over my body, put on a flower garland, and of the Vedas. (1)
dress in fine garments and ornaments. Then I
travel like a king on the back of an elephant or
on a chariot or horse. Sometimes, however, I Nārada Muni replied: My dear King, those
travel naked, like a person haunted by a ghost. who stay at home as householders must act to
(41) Different people are of different mentali- earn their livelihood, and instead of trying to
ties. Therefore it is not my business either to enjoy the results of their work themselves, they
praise them or to blaspheme them. I only desire should offer these results to Kṛṣṇa, Vāsudeva.
their welfare, hoping that they will agree to be- How to satisfy Vāsudeva in this life can be per-
come one with the Supersoul, the Supreme Per- fectly understood through the association of
sonality of Godhead, Kṛṣṇa. (42) great devotees of the Lord. (2) A gṛhastha must
associate again and again with saintly persons,
and with great respect he must hear the nectar
The mental concoction of discrimination be- of the activities of the Supreme Lord and His
tween good and bad should be accepted as one incarnations as these activities are described in
unit and then invested in the mind, which Śrīmad-Bhāgavatam and other Purāṇas. Thus
should then be invested in the false ego. The one should gradually become detached from af-
false ego should be invested in the total mate- fection for his wife and children, exactly like a
rial energy. This is the process of fighting false man awakening from a dream. (3-4) While
discrimination. (43) A learned, thoughtful per- working to earn his livelihood as much as nec-
son must realize that material existence is illu- essary to maintain body and soul together, one
sion. This is possible only by self-realization. A who is actually learned should live in human
self-realized person, who has actually seen the society unattached to family affairs, although
truth, should retire from all material activities, externally appearing very much attached. (5)
being situated in self-realization. (44) Prahlāda An intelligent man in human society should
Mahārāja, you are certainly a self-realized soul make his own program of activities very sim-
and a devotee of the Supreme Lord. You do not ple. If there are suggestions from his friends,
care for public opinion or so-called scriptures. children, parents, brothers or anyone else, he
For this reason I have described to you without should externally agree, saying, “Yes, that is all
hesitation the history of my self-realization. right,” but internally he should be determined
(45) not to create a cumbersome life in which the
purpose of life will not be fulfilled. (6)
Nārada Muni continued: After Prahlāda

Mahārāja, the King of the demons, heard these The natural products created by the Supreme
instructions from the saint, he understood the Personality of Godhead should be utilized to
occupational duties of a perfect person [para- maintain the bodies and souls of all living enti-
mahaṁsa]. Thus he duly worshiped the saint, ties. The necessities of life are of three types:
took his permission and then left for his own those produced from the sky [from rainfall],
home. (46) from the earth [from the mines, the seas or the
fields], and from the atmosphere [that which is
obtained suddenly and unexpectedly]. (7) One
SB 7.14: Ideal Family Life may claim proprietorship to as much wealth as
required to maintain body and soul together,
but one who desires proprietorship over more
457
than that must be considered a thief, and he de- one should separately worship the demigods,
serves to be punished by the laws of nature. (8) the saintly persons, ordinary human beings and
One should treat animals such as deer, camels, living entities, one’s forefathers and one’s self.
asses, monkeys, mice, snakes, birds and flies In this way one is able to worship the Supreme
exactly like one’s own son. How little differ- Being in the core of everyone’s heart. (15)
ence there actually is between children and When one is enriched with wealth and
these innocent animals. (9) Even if one is a knowledge which are under his full control and
householder rather than a brahmacārī, a by means of which he can perform yajña or
sannyāsī or a vānaprastha, one should not en- please the Supreme Personality of Godhead,
deavor very hard for religiosity, economic de- one must perform sacrifices, offering oblations
velopment or satisfaction of the senses. Even in to the fire according to the directions of the
householder life, one should be satisfied to śāstras. In this way one should worship the Su-
maintain body and soul together with whatever preme Personality of Godhead. (16) The Su-
is available with minimum endeavor, according preme Personality of Godhead, Śrī Kṛṣṇa, is the
to place and time, by the grace of the Lord. One enjoyer of sacrificial offerings. Yet although
should not engage oneself in ugra-karma. (10) His Lordship eats the oblations offered in the
Dogs, fallen persons and untouchables, includ- fire, my dear King, He is still more satisfied
ing caṇḍālas [dog-eaters], should all be main- when nice food made of grains and ghee is of-
tained with their proper necessities, which fered to Him through the mouths of qualified
should be contributed by the householders. brāhmaṇas. (17) Therefore, my dear King, first
Even one’s wife at home, with whom one is offer prasāda unto the brāhmaṇas and the dem-
most intimately attached, should be offered for igods, and after sumptuously feeding them you
the reception of guests and people in general. may distribute prasāda to other living entities
(11) One so seriously considers one’s wife to according to your ability. In this way you will
be his own that he sometimes kills himself for be able to worship all living entitiesor, in other
her or kills others, including even his parents or words, the supreme living entity within every
his spiritual master or teacher. Therefore if one living entity. (18)
can give up his attachment to such a wife, he
conquers the Supreme Personality of Godhead,
who is never conquered by anyone. (12) A brāhmaṇa who is sufficiently rich must of-
Through proper deliberation, one should give fer oblations to the forefathers during the dark-
up attraction to his wife’s body because that moon fortnight in the latter part of the month of
body will ultimately be transformed into small Bhādra. Similarly, he should offer oblations to
insects, stool or ashes. What is the value of this the relatives of the forefathers during the
insignificant body? How much greater is the mahālayā ceremonies in the month of Āśvina.*
Supreme Being, who is all-pervading like the (19) One should perform the śrāddha ceremony
sky? (13) on the Makara-saṅkrānti [the day when the sun
begins to move north] or on the Karkaṭa-
saṅkrānti [the day when the sun begins to move
An intelligent person should be satisfied south]. One should also perform this ceremony
with eating prasāda [food offered to the Lord] on the Meṣa-saṅkrānti day and the Tulā-
or with performing the five different kinds of saṅkrānti day, in the yoga named Vyatīpāta, on
yajña [pañca-sūnā]. By such activities, one can that day in which three lunar tithis are con-
give up attachment for the body and so-called joined, during an eclipse of either the moon or
proprietorship with reference to the body. the sun, on the twelfth lunar day, and in the
When one is able to do this, he is firmly fixed Śravaṇa-nakṣatra. One should perform this cer-
in the position of a mahātmā. (14) Every day, emony on the Akṣaya-tṛtīyā day, on the ninth
one should worship the Supreme Being who is lunar day of the bright fortnight of the month of
situated in everyone’s heart, and on this basis Kārtika, on the four aṣṭakās in the winter season
458
and cool season, on the seventh lunar day of the most sacred place. Furthermore, places where
bright fortnight of the month of Māgha, during learned brāhmaṇas observe Vedic principles by
the conjunction of Maghā-nakṣatra and the full- means of austerity, education and mercy are
moon day, and on the days when the moon is also most auspicious and sacred. (27-28) Aus-
completely full, or not quite completely full, picious indeed are the places where there is a
when these days are conjoined with the temple of the Supreme Personality of Godhead,
nakṣatras from which the names of certain Kṛṣṇa, in which He is duly worshiped, and also
months are derived. One should also perform the places where there flow the celebrated sa-
the śrāddha ceremony on the twelfth lunar day cred rivers mentioned in the Purāṇas, the sup-
when it is in conjunction with any of the plementary Vedic literatures. Anything spir-
nakṣatras named Anurādhā, Śravaṇa, Uttara- itual done there is certainly very effective. (29)
phalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. The sacred lakes like Puṣkara and places where
Again, one should perform this ceremony when saintly persons live, like Kurukṣetra, Gayā,
the eleventh lunar day is in conjunction with ei- Prayāga, Pulahāśrama, Naimiṣāraṇya, the
ther Uttara-phalgunī, Uttarāṣāḍhā or Uttara- banks of the Phālgu River, Setubandha, Prab-
bhādrapadā. Finally, one should perform this hāsa, Dvārakā, Vārāṇasī, Mathurā, Pampā,
ceremony on days conjoined with one’s own Bindu-sarovara, Badarikāśrama
birth star [janma-nakṣatra] or with Śravaṇa- [Nārāyaṇāśrama], the places where the Nandā
nakṣatra. (20-23) All of these seasonal times River flows, the places where Lord Rāmacan-
are considered extremely auspicious for hu- dra and mother Sītā took shelter, such as
manity. At such times, one should perform all Citrakūṭa, and also the hilly tracts of land
auspicious activities, for by such activities a hu- known as Mahendra and Malayaall of these are
man being attains success in his short duration to be considered most pious and sacred. Simi-
of life. (24) During these periods of seasonal larly, places outside India where there are cen-
change, if one bathes in the Ganges, in the Ya- ters of the Kṛṣṇa consciousness movement and
munā or in another sacred place, if one chants, where Rādhā-Kṛṣṇa Deities are worshiped
offers fire sacrifices or executes vows, or if one must all be visited and worshiped by those who
worships the Supreme Lord, the brāhmaṇas, the want to be spiritually advanced. One who in-
forefathers, the demigods and the living entities tends to advance in spiritual life may visit all
in general, whatever he gives in charity yields these places and perform ritualistic ceremonies
a permanently beneficial result. (25) O King to get results a thousand times better than the
Yudhiṣṭhira, at the time prescribed for reform- results of the same activities performed in any
atory ritualistic ceremonies for one’s self, one’s other place. (30-33)
wife or one’s children, or during funeral cere-
monies and annual death ceremonies, one must
perform the auspicious ceremonies mentioned O King of the earth, it has been decided by
above in order to flourish in fruitive activities. expert, learned scholars that only the Supreme
(26) Personality of Godhead, Kṛṣṇa, in whom all
that is moving or nonmoving within this uni-
verse is resting and from whom everything is
Nārada Muni continued: Now I shall de- coming, is the best person to whom everything
scribe the places where religious performances must be given. (34) O King Yudhiṣṭhira, the
may be well executed. Any place where a demigods, many great sages and saints includ-
Vaiṣṇava is available is an excellent place for ing even the four sons of Lord Brahmā, and I
all auspicious activities. The Supreme Person- myself were present at your Rājasūya sacrifi-
ality of Godhead is the support of this entire cial ceremony, but when there was a question
cosmic manifestation, with all its moving and of who should be the first person worshiped,
nonmoving living entities, and the temple everyone decided upon Lord Kṛṣṇa, the Su-
where the Deity of the Lord is installed is a preme Person. (35) The entire universe, which
459
is full of living entities, is like a tree whose root Nārada Muni continued: My dear King,
is the Supreme Personality of Godhead, Acyuta some brāhmaṇas are very much attached to fru-
[Kṛṣṇa]. Therefore simply by worshiping Lord itive activities, some are attached to austerities
Kṛṣṇa one can worship all living entities. (36) and penances, and still others study the Vedic
The Supreme Personality of Godhead has cre- literature, whereas some, although very few,
ated many residential places like the bodies of cultivate knowledge and practice different yo-
human beings, animals, birds, saints and demi- gas, especially bhakti-yoga. (1) A person de-
gods. In all of these innumerable bodily forms, siring liberation for his forefathers or himself
the Lord resides with the living being as should give charity to a brāhmaṇa who adheres
Paramātmā. Thus He is known as the to impersonal monism [Jnana-niṣṭhā]. In the
puruṣāvatāra. (37) O King Yudhiṣṭhira, the Su- absence of such an advanced brāhmaṇa, charity
persoul in every body gives intelligence to the may be given to a brāhmaṇa addicted to fruitive
individual soul according to his capacity for un- activities [karma-kāṇḍa]. (2) During the period
derstanding. Therefore the Supersoul is the for offering oblations to the demigods, one
chief within the body. The Supersoul is mani- should invite only two brāhmaṇas, and while
fested to the individual soul according to the in- offering oblations to the forefathers, one may
dividual’s comparative development of invite three brāhmaṇas. Or, in either case, only
knowledge, austerity, penance and so on. (38) one brāhmaṇa will suffice. Even though one is
very opulent, he should not endeavor to invite
more brāhmaṇas or make various expensive ar-
My dear King, when great sages and saintly rangements on those occasions. (3) If one ar-
persons saw mutually disrespectful dealings at ranges to feed many brāhmaṇas or relatives
the beginning of Tretā-yuga, Deity worship in during the śrāddha ceremony, there will be dis-
the temple was introduced with all parapherna- crepancies in the time, place, respectability and
lia. (39) Sometimes a neophyte devotee offers ingredients, the person to be worshiped, and the
all the paraphernalia for worshiping the Lord, method of offering worship. (4) When one gets
and he factually worships the Lord as the Deity, the opportunity of a suitable auspicious time
but because he is envious of the authorized dev- and place, one should, with love, offer food
otees of Lord Viṣṇu, the Lord is never satisfied prepared with ghee to the Deity of the Supreme
with his devotional service. (40) My dear King, Personality of Godhead and then offer the
of all persons a qualified brāhmaṇa must be ac- prasāda to a suitable persona Vaiṣṇava or
cepted as the best within this material world be- brāhmaṇa. This will be the cause of everlasting
cause such a brāhmaṇa, by practicing austerity, prosperity. (5) One should offer prasāda to the
Vedic studies and satisfaction, becomes the demigods, the saintly persons, one’s forefa-
counterpart body of the Supreme Personality of thers, the people in general, one’s family mem-
Godhead. (41) My dear King Yudhiṣṭhira, the bers, one’s relatives and one’s friends, seeing
brāhmaṇas, especially those engaged in preach- them all as devotees of the Supreme Personality
ing the glories of the Lord throughout the entire of Godhead. (6)
world, are recognized and worshiped by the Su-
preme Personality of Godhead, who is the heart
and soul of all creation. The brāhmaṇas, by A person fully aware of religious principles
their preaching, sanctify the three worlds with should never offer anything like meat, eggs or
the dust of their lotus feet, and thus they are fish in the śrāddha ceremony, and even if one is
worshipable even for Kṛṣṇa. (42) a kṣatriya, he himself should not eat such
things. When suitable food prepared with ghee
is offered to saintly persons, the function is
SB 7.15: Instructions for Civilized Human pleasing to the forefathers and the Supreme
Beings Lord, who are never pleased when animals are
killed in the name of sacrifice. (7) Persons who
460
want to advance in superior religion are advised Even if a man is poor, he should not en-
to give up all envy of other living entities, deavor to improve his economic condition just
whether in relationship to the body, words or to maintain his body and soul together or to be-
mind. There is no religion superior to this. (8) come a famous religionist. Just as a great py-
Because of an awakening of spiritual thon, although lying in one place, not endeav-
knowledge, those who are intelligent in regard oring for its livelihood, gets the food it needs to
to sacrifice, who are actually aware of religious maintain body and soul, one who is desireless
principles and who are free from material de- also obtains his livelihood without endeavor.
sires, control the self in the fire of spiritual (15) One who is content and satisfied and who
knowledge, or knowledge of the Absolute links his activities with the Supreme Personal-
Truth. They may give up the process of ritual- ity of Godhead residing in everyone’s heart en-
istic ceremonies. (9) Upon seeing the person joys transcendental happiness without endeav-
engaged in performing the sacrifice, animals oring for his livelihood. Where is such happi-
meant to be sacrificed are extremely afraid, ness for a materialistic man who is impelled by
thinking, “This merciless performer of sacri- lust and greed and who therefore wanders in all
fices, being ignorant of the purpose of sacrifice directions with a desire to accumulate wealth?
and being most satisfied by killing others, will (16) For a person who has suitable shoes on his
surely kill us.” (10) Therefore, day by day, one feet, there is no danger even when he walks on
who is actually aware of religious principles pebbles and thorns. For him, everything is aus-
and is not heinously envious of poor animals picious. Similarly, for one who is always self-
should happily perform daily sacrifices and satisfied there is no distress; indeed, he feels
those for certain occasions with whatever food happiness everywhere. (17) My dear King, a
is available easily by the grace of the Lord. (11) self-satisfied person can be happy even with
only drinking water. However, one who is
driven by the senses, especially by the tongue
There are five branches of irreligion, appro- and genitals, must accept the position of a
priately known as irreligion [vidharma], reli- household dog to satisfy his senses. (18) Be-
gious principles for which one is unfit [para- cause of greed for the sake of the senses, the
dharma], pretentious religion [ābhāsa], analog- spiritual strength, education, austerity and rep-
ical religion [upadharma] and cheating religion utation of a devotee or brāhmaṇa who is not
[chala-dharma]. One who is aware of real reli- self-satisfied dwindle, and his knowledge grad-
gious life must abandon these five as irreli- ually vanishes. (19) The strong bodily desires
gious. (12) Religious principles that obstruct and needs of a person disturbed by hunger and
one from following his own religion are called thirst are certainly satisfied when he eats. Sim-
vidharma. Religious principles introduced by ilarly, if one becomes very angry, that anger is
others are called para-dharma. A new type of satisfied by chastisement and its reaction. But
religion created by one who is falsely proud and as for greed, even if a greedy person has con-
who opposes the principles of the Vedas is quered all the directions of the world or has en-
called upadharma. And interpretation by one’s joyed everything in the world, still he will not
jugglery of words is called chala-dharma. (13) be satisfied. (20) O King Yudhiṣṭhira, many
A pretentious religious system manufactured persons with varied experience, many legal ad-
by one who willfully neglects the prescribed visers, many learned scholars and many per-
duties of his order of life is called ābhāsa [a dim sons eligible to become presidents of learned
reflection or false similarity]. But if one per- assemblies fall down into hellish life because
forms the prescribed duties for his particular of not being satisfied with their positions. (21)
āśrama or varṇa, why are they not sufficient to
mitigate all material distresses? (14)
By making plans with determination, one
461
should give up lusty desires for sense gratifica- after one is able to control the senses and mind,
tion. Similarly, by giving up envy one should if he does not come to the point of meditation
conquer anger, by discussing the disadvantages upon the Supreme Lord, all such activities are
of accumulating wealth one should give up simply labor in frustration. (28) As profes-
greed, and by discussing the truth one should sional activities or business profits cannot help
give up fear. (22) By discussing spiritual one in spiritual advancement but are a source of
knowledge one can conquer lamentation and il- material entanglement, the Vedic ritualistic
lusion, by serving a great devotee one can be- ceremonies cannot help anyone who is not a
come prideless, by keeping silent one can avoid devotee of the Supreme Personality of God-
obstacles on the path of mystic yoga, and head. (29)
simply by stopping sense gratification one can
conquer envy. (23) By good behavior and free-
dom from envy one should counteract suffer- One who desires to conquer the mind must
ings due to other living entities, by meditation leave the company of his family and live in a
in trance one should counteract sufferings due solitary place, free from contaminated associa-
to providence, and by practicing haṭha-yoga, tion. To maintain the body and soul together, he
prāṇāyāma and so forth one should counteract should beg as much as he needs for the bare ne-
sufferings due to the body and mind. Similarly, cessities of life. (30) My dear King, in a sacred
by developing the mode of goodness, espe- and holy place of pilgrimage one should select
cially in regard to eating, one should conquer a place in which to perform yoga. The place
sleep. (24) One must conquer the modes of must be level and not too high or low. There
passion and ignorance by developing the mode one should sit very comfortably, being steady
of goodness, and then one must become de- and equipoised, keeping his body straight, and
tached from the mode of goodness by promot- thus begin chanting the Vedic praṇava. (31)
ing oneself to the platform of śuddha-sattva. All While continuously staring at the tip of the
this can be automatically done if one engages nose, a learned yogī practices the breathing ex-
in the service of the spiritual master with faith ercises through the technical means known as
and devotion. In this way one can conquer the pūraka, kumbhaka and recakacontrolling inha-
influence of the modes of nature. (25) The spir- lation and exhalation and then stopping them
itual master should be considered to be directly both. In this way the yogī restricts his mind
the Supreme Lord because he gives transcen- from material attachments and gives up all
dental knowledge for enlightenment. Conse- mental desires. As soon as the mind, being de-
quently, for one who maintains the material feated by lusty desires, drifts toward feelings of
conception that the spiritual master is an ordi- sense gratification, the yogīshould immediately
nary human being, everything is frustrated. His bring it back and arrest it within the core of his
enlightenment and his Vedic studies and heart. (32-33) When the yogī regularly prac-
knowledge are like the bathing of an elephant. tices in this way, in a short time his heart be-
(26) The Supreme Personality of Godhead, comes fixed and free from disturbance, like a
Lord Kṛṣṇa, is the master of all other living en- fire without flames or smoke. (34) When one’s
tities and of the material nature. His lotus feet consciousness is uncontaminated by material
are sought and worshiped by great saintly per- lusty desires, it becomes calm and peaceful in
sons like Vyāsa. Nonetheless, there are fools all activities, for one is situated in eternal bliss-
who consider Lord Kṛṣṇa an ordinary human ful life. Once situated on that platform, one
being. (27) does not return to materialistic activities. (35)
Ritualistic ceremonies, regulative princi- One who accepts the sannyāsa order gives
ples, austerities and the practice of yoga are all up the three principles of materialistic activities
meant to control the senses and mind, but even in which one indulges in the field of household
lifenamely religion, economic development
462
and sense gratification. One who first accepts himself is the arrow, and the target is the Su-
sannyāsa but then returns to such materialistic preme Being. (42) In the conditioned stage,
activities is to be called a vāntāśī, or one who one’s conceptions of life are sometimes pol-
eats his own vomit. He is indeed a shameless luted by passion and ignorance, which are ex-
person. (36) Sannyāsīs who first consider that hibited by attachment, hostility, greed, lamen-
the body is subject to death, when it will be tation, illusion, fear, madness, false prestige,
transformed into stool, worms or ashes, but insults, fault-finding, deception, envy, intoler-
who again give importance to the body and glo- ance, passion, bewilderment, hunger and sleep.
rify it as the self, are to be considered the great- All of these are enemies. Sometimes one’s con-
est rascals. (37) It is abominable for a person ceptions are also polluted by goodness. (43-44)
living in the gṛhastha-āśrama to give up the reg- As long as one has to accept a material body,
ulative principles, for a brahmacārī not to fol- with its different parts and paraphernalia,
low the brahmacārī vows while living under the which are not fully under one’s control, one
care of the guru, for a vānaprastha to live in the must have the lotus feet of his superiors,
village and engage in so-called social activities, namely his spiritual master and the spiritual
or for a sannyāsī to be addicted to sense gratifi- master’s predecessors. By their mercy, one can
cation. One who acts in this way is to be con- sharpen the sword of knowledge, and with the
sidered the lowest renegade. Such a pretender power of the Supreme Personality of God-
is bewildered by the external energy of the Su- head’s mercy one must then conquer the ene-
preme Personality of Godhead, and one should mies mentioned above. In this way, the devotee
either reject him from any position, or taking should be able to merge into his own transcen-
compassion upon him, teach him, if possible, to dental bliss, and then he may give up his body
resume his original position. (38-39) The hu- and resume his spiritual identity. (45) Other-
man form of body is meant for understanding wise, if one does not take shelter of Acyuta and
the self and the Supreme Self, the Supreme Per- Baladeva, then the senses, acting as the horses,
sonality of Godhead, both of whom are tran- and the intelligence, acting as the driver, both
scendentally situated. If both of them can be being prone to material contamination, inatten-
understood when one is purified by advanced tively bring the body, which acts as the chariot,
knowledge, for what reason and for whom does to the path of sense gratification. When one is
a foolish, greedy person maintain the body for thus attracted again by the rogues of
sense gratification? (40) viṣayaeating, sleeping and matingthe horses
and chariot driver are thrown into the blinding
dark well of material existence, and one is
Transcendentalists who are advanced in again put into a dangerous and extremely fear-
knowledge compare the body, which is made ful situation of repeated birth and death. (46)
by the order of the Supreme Personality of
Godhead, to a chariot. The senses are like the
horses; the mind, the master of the senses, is According to the Vedas, there are two kinds
like the reins; the objects of the senses are the of activitiespravṛtti and nivṛtti. Pravṛtti activi-
destinations; intelligence is the chariot driver; ties involve raising oneself from a lower to a
and consciousness, which spreads throughout higher condition of materialistic life, whereas
the body, is the cause of bondage in this mate- nivṛtti means the cessation of material desire.
rial world. (41) The ten kinds of air acting Through pravṛtti activities one suffers from ma-
within the body are compared to the spokes of terial entanglement, but by nivṛtti activities one
the chariot’s wheels, and the top and bottom of is purified and becomes fit to enjoy eternal,
the wheel itself are called religion and irreli- blissful life. (47) The ritualistic ceremonies
gion. The living entity in the bodily concept of and sacrifices known as agni-hotra-yajña,
life is the owner of the chariot. The Vedic man- darśa-yajña, pūrṇamāsa-yajña, cāturmāsya-
tra praṇava is the bow, the pure living entity
463
yajña, paśu-yajña and soma-yajña are all symp- process of sacrifice. (53) On his path of ascent,
tomized by the killing of animals and the burn- the progressive living entity enters the different
ing of many valuables, especially food grains, worlds of fire, the sun, the day, the end of the
all for the fulfillment of material desires and the day, the bright fortnight, the full moon, and the
creation of anxiety. Performing such sacrifices, passing of the sun in the north, along with their
worshiping Vaiśvadeva, and performing the presiding demigods. When he enters Brah-
ceremony of Baliharaṇa, which all supposedly maloka, he enjoys life for many millions of
constitute the goal of life, as well as construct- years, and finally his material designation
ing temples for demigods, building resting comes to an end. He then comes to a subtle des-
houses and gardens, digging wells for the dis- ignation, from which he attains the causal des-
tribution of water, establishing booths for the ignation, witnessing all previous states. Upon
distribution of food, and performing activities the annihilation of this causal state, he attains
for public welfarethese are all symptomized by his pure state, in which he identifies with the
attachment to material desires. (48-49) My Supersoul. In this way the living entity be-
dear King Yudhiṣṭhira, when oblations of ghee comes transcendental. (54) This gradual pro-
and food grains like barley and sesame are of- cess of elevation for self-realization is meant
fered in sacrifice, they turn into celestial for those who are truly aware of the Absolute
smoke, which carries one to successively Truth. After repeated birth on this path, which
higher planetary systems like the kingdoms of is known as deva-yāna, one attains these con-
Dhumā, Rātri, Kṛṣṇapakṣa, Dakṣiṇam and ulti- secutive stages. One who is completely free
mately the moon. Then, however, the perform- from all material desires, being situated in the
ers of sacrifice descend again to earth to be- self, need not traverse the path of repeated birth
come herbs, creepers, vegetables and food and death. (55)
grains. These are eaten by different living enti-
ties and turned to semen, which is injected into
female bodies. Thus one takes birth again and Even though situated in a material body, one
again. (50-51) A twice-born brāhmaṇa [dvija] who is fully aware of the paths known as pitṛ-
gains his life by the grace of his parents through yāna and deva-yāna, and who thus opens his
the process of purification known as eyes in terms of Vedic knowledge, is never be-
garbhādhāna. There are also other processes of wildered in this material world. (56) He who
purification, until the end of life, when the fu- exists internally and externally, at the begin-
neral ceremony [antyeṣṭi-kriyā] is performed. ning and end of everything and of all living be-
Thus in due course a qualified brāhmaṇa beings, as that which is enjoyable and as the en-
comes uninterested in materialistic activities joyer of everything, superior and inferior, is the
and sacrifices, but he offers the sensual sacri- Supreme Truth. He always exists as knowledge
fices, in full knowledge, into the working and the object of knowledge, as expression and
senses, which are illuminated by the fire of the object of understanding, as darkness and as
knowledge. (52) The mind is always agitated light. Thus He, the Supreme Lord, is every-
by waves of acceptance and rejection. There- thing. (57) Although one may consider the re-
fore all the activities of the senses should be of- flection of the sun from a mirror to be false, it
fered into the mind, which should be offered has its factual existence. Accordingly, to prove
into one’s words. Then one’s words should be by speculative knowledge that there is no real-
offered into the aggregate of all alphabets, ity would be extremely difficult. (58) In this
which should be offered into the concise form world there are five elementsnamely earth, wa-
oṁkāra. Oṁkāra should be offered into the ter, fire, air and etherbut the body is not a re-
point bindu, bindu into the vibration of sound, flection of them, nor a combination or transfor-
and that vibration into the life air. Then the liv- mation of them. Because the body and its ingre-
ing entity, who is all that remains, should be dients are neither distinct nor amalgamated, all
placed in Brahman, the Supreme. This is the such theories are insubstantial. (59) Because
464
the body is formed of the five elements, it can- Pāṇḍavas defeated the greatest dangers posed
not exist without the subtle sense objects. by numerous kings and demigods. By serving
Therefore, since the body is false, the sense ob- the lotus feet of Kṛṣṇa, you conquered great en-
jects are also naturally false or temporary. (60) emies, who were like elephants, and thus you
When a substance and its parts are separated, collected ingredients for sacrifice. By His
the acceptance of similarity between one and grace, may you be delivered from material in-
the other is called illusion. While dreaming, volvement. (68)
one creates a separation between the existences
called wakefulness and sleep. It is in such a
state of mind that the regulative principles of Long, long ago, in another mahā-kalpa [mil-
the scriptures, consisting of injunctions and lennium of Brahmā], I existed as the Gandharva
prohibitions, are recommended. (61) known as Upabarhaṇa. I was very respected by
the other Gandharvas. (69) I had a beautiful
face and a pleasing, attractive bodily structure.
After considering the oneness of existence, Decorated with flower garlands and sandal-
activity and paraphernalia and after realizing wood pulp, I was most pleasing to the women
the self to be different from all actions and re- of my city. Thus I was bewildered, always feel-
actions, the mental speculator [muni], according lusty desires. (70) Once there was a saṅkīr-
ing to his own realization, gives up the three tana festival to glorify the Supreme Lord in an
states of wakefulness, dreaming and sleep. (62) assembly of the demigods, and the Gandharvas
When one understands that result and cause are and Apsarās were invited by the prajāpatis to
one and that duality is ultimately unreal, like take part in it. (71)
the idea that the threads of a cloth are different
from the cloth itself, one reaches the conception
of oneness called bhāvādvaita. (63) My dear Nārada Muni continued: Being invited to
Yudhiṣṭhira [Pārtha], when all the activities one that festival, I also joined, and, surrounded by
performs with his mind, words and body are women, I began musically singing the glories
dedicated directly to the service of the Supreme of the demigods. Because of this, the prajāpatis,
Personality of Godhead, one reaches oneness of the great demigods in charge of the affairs of
activities, called kriyādvaita. (64) When the ul- the universe, forcefully cursed me with these
timate goal and interest of one’s self, one’s words: “Because you have committed an of-
wife, one’s children, one’s relatives and all fense, may you immediately become a śūdra,
other embodied living beings is one, this is devoid of beauty.” (72) Although I took birth
called dravyādvaita, or oneness of interest. as a śūdra from the womb of a maidservant, I
(65) engaged in the service of Vaiṣṇavas who were
well-versed in Vedic knowledge. Conse-
quently, in this life I got the opportunity to take
In normal conditions, in the absence of dan- birth as the son of Lord Brahmā. (73) The pro-
ger, O King Yudhiṣṭhira, a man should perform cess of chanting the holy name of the Lord is so
his prescribed activities according to his status powerful that by this chanting even household-
of life with the things, endeavors, process and ers [gṛhasthas] can very easily gain the ultimate
living place that are not forbidden for him, and result achieved by persons in the renounced or-
not by any other means. (66) O King, one der. Mahārāja Yudhiṣṭhira, I have now ex-
should perform his occupational duties accord- plained to you that process of religion. (74) My
ing to these instructions, as well as other in- dear Mahārāja Yudhiṣṭhira, you Pāṇḍavas are
structions given in the Vedic literature, just to so very fortunate in this world that many, many
remain a devotee of Lord Kṛṣṇa. Thus, even great saints, who can purify all the planets of
while at home, one will be able to reach the des- the universe, come to your house just like ordi-
tination. (67) O King Yudhiṣṭhira, because of nary visitors. Furthermore, the Supreme Per-
your service to the Supreme Lord, all of you
465
sonality of Godhead, Kṛṣṇa, is living confiden- want to hear about their dynasties. Kindly de-
tially with you in your house, just like your scribe them to us. (1) O learned brāhmaṇa,
brother. (75) How wonderful it is that the Su- Śukadeva Gosvāmī, the great learned persons
preme Personality of Godhead, the Parabrah- who are completely intelligent describe the ac-
man, Kṛṣṇa, who is sought by great, great sages tivities and appearance of the Supreme Person-
for the sake of liberation and transcendental ality of Godhead during the various manvanta-
bliss, is acting as your best well-wisher, your ras. We are very eager to hear about these nar-
friend, your cousin, your heart and soul, your rations. Kindly describe them. (2) O learned
worshipable director, and your spiritual master. brāhmaṇa, kindly describe to us whatever ac-
(76) Present here now is the same Supreme Per- tivities the Supreme Personality of Godhead,
sonality of Godhead whose true form cannot be who created this cosmic manifestation, has per-
understood even by such great personalities as formed in the past manvantaras, is performing
Lord Brahmā and Lord Śiva. He is realized by at present, and will perform in the future man-
devotees because of their unflinching surren- vantaras. (3)
der. May that same Personality of Godhead,
who is the maintainer of His devotees and who
is worshiped by silence, by devotional service Śukadeva Gosvāmī said: In the present
and by cessation of material activities, be kalpa there have already been six Manus. I have
pleased with us. (77) described to you Svāyambhuva Manu and the
appearance of many demigods. In this kalpa of
Brahmā, Svāyambhuva is the first Manu. (4)
ŚrīŚukadeva Gosvāmī said: Mahārāja Svāyambhuva Manu had two daughters, named
Yudhiṣṭhira, the best member of the Bharata Ākūti and Devahūti. From their wombs, the Su-
dynasty, thus learned everything from the de- preme Personality of Godhead appeared as two
scriptions of Nārada Muni. After hearing these sons named Yajñamūrti and Kapila respec-
instructions, he felt great pleasure from within tively. These sons were entrusted with preach-
his heart, and in great ecstasy, love and affec- ing about religion and knowledge. (5) O best
tion, he worshiped Lord Kṛṣṇa. (78) Nārada of the Kurus, I have already described [in the
Muni, being worshiped by Kṛṣṇa and Mahārāja Third Canto] the activities of Kapila, the son of
Yudhiṣṭhira, bade them farewell and went Devahūti. Now I shall describe the activities of
away. Yudhiṣṭhira Mahārāja, having heard that Yajñapati, the son of Ākūti. (6)
Kṛṣṇa, his cousin, is the Supreme Personality
of Godhead, was struck with wonder. (79) On
all the planets within this universe, the varieties Svāyambhuva Manu, the husband of
of living entities, moving and nonmoving, in- Śatarūpā, was by nature not at all attached to
cluding the demigods, demons and human be- enjoyment of the senses. Thus he gave up his
ings, were all generated from the daughters of kingdom of sense enjoyment and entered the
Mahārāja Dakṣa. I have now described them forest with his wife to practice austerities. (7)
and their different dynasties. (80) O scion of Bharata, after Svāyambhuva Manu
had thus entered the forest with his wife, he
stood on one leg on the bank of the river
SB 8.1: The Manus, Administrators of the Sunandā, and in this way, with only one leg
Universe touching the earth, he performed great austeri-
ties for one hundred years. While performing
these austerities, he spoke as follows. (8)
King Parīkṣit said: O my lord, my spiritual
master, now I have fully heard from Your
Grace about the dynasty of Svāyambhuva Lord Manu said: The supreme living being
Manu. But there are also other Manus, and I has created this material world of animation; it
is not that He was created by this material
466
world. When everything is silent, the Supreme in that way, He is never entangled. Hence dev-
Being stays awake as a witness. The living en- otees who follow in His footsteps are also never
tity does not know Him, but He knows every- entangled. (15) The Supreme Personality of
thing. (9) Within this universe, the Supreme Godhead, Kṛṣṇa, works just like an ordinary
Personality of Godhead in His Supersoul fea- human being, yet He does not desire to enjoy
ture is present everywhere, wherever there are the fruits of work. He is full in knowledge, free
animate or inanimate beings. Therefore, one from material desires and diversions, and com-
should accept only that which is allotted to him; pletely independent. As the supreme teacher of
one should not desire to infringe upon the prop- human society, He teaches His own way of ac-
erty of others. (10) Although the Supreme Per- tivities, and thus He inaugurates the real path of
sonality of Godhead constantly watches the ac- religion. I request everyone to follow Him.
tivities of the world, no one sees Him. How- (16)
ever, one should not think that because no one
sees Him, He does not see, for His power to see
is never diminished. Therefore, everyone Śukadeva Gosvāmī continued:
should worship the Supersoul, who always Svāyambhuva Manu was thus in a trance,
stays with the individual soul as a friend. (11) chanting the mantras of Vedic instruction
The Supreme Personality of Godhead has no known as the Upaniṣads. Upon seeing him, the
beginning, no end and no middle. Nor does He Rākṣasas and asuras, being very hungry,
belong to a particular person or nation. He has wanted to devour him. Therefore they ran after
no inside or outside. The dualities found within him with great speed. (17) The Supreme Lord,
this material world, such as beginning and end, Viṣṇu, who sits in everyone’s heart, appearing
mine and theirs, are all absent from the person- as Yajñapati, observed that the Rākṣasas and
ality of the Supreme Lord. The universe, which demons were going to devour Svāyambhuva
emanates from Him, is another feature of the Manu. Thus the Lord, accompanied by His sons
Lord. Therefore the Supreme Lord is the ulti- named the Yāmas and by all the other demi-
mate truth, and He is complete in greatness. gods, killed the demons and Rākṣasas. He then
(12) The entire cosmic manifestation is the took the post of Indra and began to rule the
body of the Supreme Personality of Godhead, heavenly kingdom. (18)
the Absolute Truth, who has millions of names
and unlimited potencies. He is self-effulgent,
unborn and changeless. He is the beginning of The son of Agni named Svārociṣa became
everything, but He has no beginning. Because the second Manu. His several sons were headed
He has created this cosmic manifestation by by Dyumat, Suṣeṇa and Rociṣmat. (19) During
His external energy, the universe appears to be the reign of Svārociṣa, the post of Indra was as-
created, maintained and annihilated by Him. sumed by Rocana, the son of Yajña. Tuṣita and
Nonetheless, He remains inactive in His spir- others became the principal demigods, and
itual energy and is untouched by the activities Ūrja, Stambha and others became the seven
of the material energy. (13) Therefore, to ena- saints. All of them were faithful devotees of the
ble people to reach the stage of activities that Lord. (20) Vedaśirā was a very celebrated ṛṣi.
are not tinged by fruitive results, great saints From the womb of his wife, whose name was
first engage people in fruitive activities, for un- Tuṣitā, came the avatāra named Vibhu. (21)
less one begins by performing activities as rec- Vibhu remained a brahmacāri and never mar-
ommended in the śāstras, one cannot reach the ried throughout his life. From him, eighty-eight
stage of liberation, or activities that produce no thousand other saintly persons took lessons on
reactions. (14) The Supreme Personality of self-control, austerity and similar behavior.
Godhead is full in opulence by His own gain, (22)
yet He acts as the creator, maintainer and anni-
hilator of this material world. In spite of acting
O King, the third Manu, Uttama, was the son
467
of King Priyavrata. Among the sons of this

Manu were Pavana, Sṛñjaya and Yajñahotra.
Śrī Sūta Gosvāmī said: O brāhmaṇas, when
(23) During the reign of the third Manu,
Parīkṣit Mahārāja, who was awaiting impend-
Pramada and other sons of Vasiṣṭha became the
ing death, thus requested Śukadeva Gosvāmī to
seven sages. The Satyas, Vedaśrutas and
speak, Śukadeva Gosvāmī, encouraged by the
Bhadras became demigods, and Satyajit was
King’s words, offered respect to the King and
selected to be Indra, the King of heaven. (24)
spoke with great pleasure in the assembly of
In this manvantara, the Supreme Personality of
sages, who desired to hear him. (33)
Godhead appeared from the womb of Sūnṛtā,
who was the wife of Dharma, the demigod in
charge of religion. The Lord was celebrated as
SB 8.2: The Elephant Gajendra’s Crisis
Satyasena, and He appeared with other demi-
gods, known as the Satyavratas. (25)
Satyasena, along with His friend Satyajit, who Śukadeva Gosvāmī said: My dear King,
was the King of heaven, Indra, killed all the un- there is a very large mountain called Trikūṭa. It
truthful, impious and miSBehaved Yakṣas, is ten thousand yojanas [eighty thousand miles]
Rākṣasas and ghostly living entities, who gave high. Being surrounded by the Ocean of Milk,
pains to other living beings. (26) it is very beautifully situated. (1) The length
and breadth of the mountain are of the same
measurement [eighty thousand miles]. Its three
The brother of the third Manu, Uttama, was
principal peaks, which are made of iron, silver
celebrated by the name Tāmasa, and he became
and gold, beautify all directions and the sky.
the fourth Manu. Tāmasa had ten sons, headed
The mountain also has other peaks, which are
by Pṛthu, Khyāti, Nara and Ketu. (27) During
full of jewels and minerals and are decorated
the reign of Tāmasa Manu, among the demi-
with nice trees, creepers and shrubs. The
gods were the Satyakas, Haris and Vīras. The
sounds of the waterfalls on the mountain create
heavenly King, Indra, was Triśikha. The sages
a pleasing vibration. In this way the mountain
in saptarṣi-dhāma were headed by Jyotirdhāma.
stands, increasing the beauty of all directions.
(28) O King, in the Tāmasa manvantara the
(2-3) The ground at the foot of the mountain is
sons of Vidhṛti, who were known as the
always washed by waves of milk that produce
Vaidhṛtis, also became demigods. Since in
emeralds all around in the eight directions
course of time the Vedic authority was lost,
[north, south, east, west and the directions mid-
these demigods, by their own powers, protected
way between them]. (4) The inhabitants of the
the Vedic authority. (29) Also in this manvan-
higher planetsthe Siddhas, Cāraṇas, Gandhar-
tara, the Supreme Lord, Viṣṇu, took birth from
vas, Vidyādharas, serpents, Kinnaras and Ap-
the womb of Hariṇī, the wife of Harimedhā,
sarāsgo to that mountain to sport. Thus all the
and He was known as Hari. Hari saved His dev-
caves of the mountain are full of these denizens
otee Gajendra, the King of the elephants, from
of the heavenly planets. (5) Because of the re-
the mouth of a crocodile. (30)
sounding vibrations of the denizens of heaven
singing in the caves, the lions there, being very
proud of their strength, roar with unbearable
King Parīkṣit said: My lord, Bādarāyaṇi, we
envy, thinking that another lion is roaring in
wish to hear from you in detail how the King of
that way. (6)
the elephants, when attacked by a crocodile,
was delivered by Hari. (31) Any literature or
narration in which the Supreme Personality of
The valleys beneath Trikūṭa Mountain are
Godhead, Uttamaśloka, is described and glori-
beautifully decorated by many varieties of jun-
fied is certainly great, pure, glorious, auspi-
gle animals, and in the trees, which are main-
cious and all good. (32)
tained in gardens by the demigods, varieties of
468
birds chirp with sweet voices. (7) Trikūṭa forest of the mountain Trikūṭa once wandered
Mountain has many lakes and rivers, with toward the lake with his female elephants. He
beaches covered by small gems resembling broke many plants, creepers, thickets and trees,
grains of sand. The water is as clear as crystal, not caring for their piercing thorns. (20)
and when the demigod damsels bathe in it, their Simply by catching scent of that elephant, all
bodies lend fragrance to the water and the the other elephants, the tigers and the other fe-
breeze, thus enriching the atmosphere. (8) rocious animals, such as lions, rhinoceroses,
great serpents and black and white sarabhas,
fled in fear. The camarī deer also fled. (21) By
In a valley of Trikūṭa Mountain there was a the mercy of this elephant, animals like the
garden called Ṛtumat. This garden belonged to foxes, wolves, buffalos, bears, boars, gopuc-
the great devotee Varuṇa and was a sporting chas, porcupines, monkeys, rabbits, the other
place for the damsels of the demigods. Flowers deer and many other small animals loitered
and fruits grew there in all seasons. Among elsewhere in the forest. They were not afraid of
them were mandāras, pārijātas, pāṭalas, aśokas, him. (22) Surrounded by the herd’s other ele-
campakas, cūtas, piyālas, panasas, mangoes, phants, including females, and followed by the
āmrātakas, kramukas, coconut trees, date trees young ones, Gajapati, the leader of the ele-
and pomegranates. There were madhukas, palm phants, made Trikūṭa Mountain tremble all
trees, tamālas, asanas, arjunas, ariṣṭas, uḍumba- around because of the weight of his body. He
ras, plakṣas, banyan trees, kiṁśukas and san- was perspiring, liquor dripped from his mouth,
dalwood trees. There were also picumardas, and his vision was overwhelmed by intoxica-
kovidāras, saralas, sura-dārus, grapes, sugar- tion. He was being served by bumblebees who
cane, bananas, jambu, badarīs, akṣas, abhayas drank honey, and from a distance he could
and āmalakīs. (9-13) In that garden there was smell the dust of the lotus flowers, which was
a very large lake filled with shining golden lo- carried from the lake by the breeze. Thus sur-
tus flowers and the flowers known as kumuda, rounded by his associates, who were afflicted
kahlāra, utpala and śatapatra, which added ex- by thirst, he soon arrived at the bank of the lake.
cellent beauty to the mountain. There were also (23-24) The King of the elephants entered the
bilva, kapittha, jambīra and bhallātaka trees. In- lake, bathed thoroughly and was relieved of his
toxicated bumblebees drank honey and fatigue. Then, with the aid of his trunk, he
hummed with the chirping of the birds, whose drank the cold, clear, nectarean water, which
songs were very melodious. The lake was was mixed with the dust of lotus flowers and
crowded with swans, kāraṇḍavas, cakrāvakas, water lilies, until he was fully satisfied. (25)
cranes, and flocks of water chickens, dātyūhas, Like a human being who lacks spiritual
koyaṣṭis and other murmuring birds. Because knowledge and is too attached to the members
of the agitating movements of the fish and tor- of his family, the elephant, being illusioned by
toises, the water was decorated with pollen that the external energy of Kṛṣṇa, had his wives and
had fallen from the lotus flowers. The lake was children bathe and drink the water. Indeed, he
surrounded by kadamba flowers, vetasa flow- raised water from the lake with his trunk and
ers, nalas, nīpas, vañjulakas, kundas, kuruba- sprayed it over them. He did not mind the hard
kas, aśokas, śirīṣas, kūṭajas, iṅgudas, kubjakas, labor involved in this endeavor. (26)
svarṇa-yūthīs, nāgas, punnāgas, jātīs, mallikās,
śatapatras, jālakās and mādhavī-latās. The
banks were also abundantly adorned with vari- By the arrangement of providence, O King,
eties of trees that yielded flowers and fruits in a strong crocodile was angry at the elephant and
all seasons. Thus the entire mountain stood glo- attacked the elephant’s leg in the water. The el-
riously decorated. (14-19) ephant was certainly strong, and he tried his
best to get free from this danger sent by provi-
dence. (27) Thereafter, seeing Gajendra in that
The leader of the elephants who lived in the
469
grave condition, his wives felt very, very sorry his mind in his heart with perfect intelligence
and began to cry. The other elephants wanted and chanted a mantra which he had learned in
to help Gajendra, but because of the crocodile’s his previous birth as Indradyumna and which
great strength, they could not rescue him by he remembered by the grace of Kṛṣṇa. (1)
grasping him from behind. (28) O King, the el-
ephant and the crocodile fought in this way,
pulling one another in and out of the water, for The King of the elephants, Gajendra, said: I
one thousand years. Upon seeing the fight, the offer my respectful obeisances unto the Su-
demigods were very surprised. (29) preme Person, Vāsudeva [oṁ namo bhagavate
vāsudevāya]. Because of Him this material
body acts due to the presence of spirit, and He
Thereafter, because of being pulled into the is therefore the root cause of everyone. He is
water and fighting for many long years, the el- worshipable for such exalted persons as
ephant became diminished in his mental, phys- Brahmā and Śiva, and He has entered the heart
ical and sensual strength. The crocodile, on the of every living being. Let me meditate upon
contrary, being an animal of the water, in- Him. (2) The Supreme Godhead is the supreme
creased in enthusiasm, physical strength and platform on which everything rests, the ingre-
sensual power. (30) When the King of the ele- dient by which everything has been produced,
phants saw that he was under the clutches of the and the person who has created and is the only
crocodile by the will of providence and, being cause of this cosmic manifestation. Nonethe-
embodied and circumstantially helpless, could less, He is different from the cause and the re-
not save himself from danger, he was extremely sult. I surrender unto Him, the Supreme Person-
afraid of being killed. He consequently thought ality of Godhead, who is self-sufficient in eve-
for a long time and finally reached the follow- rything. (3) The Supreme Personality of God-
ing decision. (31) The other elephants, who are head, by expanding His own energy, keeps this
my friends and relatives, could not rescue me cosmic manifestation visible and again some-
from this danger. What then to speak of my times renders it invisible. He is both the su-
wives? They cannot do anything. It is by the preme cause and the supreme result, the ob-
will of providence that I have been attacked by server and the witness, in all circumstances.
this crocodile, and therefore I shall seek shelter Thus He is transcendental to everything. May
of the Supreme Personality of Godhead, who is that Supreme Personality of Godhead give me
always the shelter of everyone, even of great protection. (4) In due course of time, when all
personalities. (32) The Supreme Personality of the causative and effective manifestations of
Godhead is certainly not known to everyone, the universe, including the planets and their di-
but He is very powerful and influential. There- rectors and maintainers, are annihilated, there
fore, although the serpent of eternal time, is a situation of dense darkness. Above this
which is fearful in force, endlessly chases eve- darkness, however, is the Supreme Personality
ryone, ready to swallow him, if one who fears of Godhead. I take shelter of His lotus feet. (5)
this serpent seeks shelter of the Lord, the Lord An artist onstage, being covered by attractive
gives him protection, for even death runs away dresses and dancing with different movements,
in fear of the Lord. I therefore surrender unto is not understood by his audience; similarly, the
Him, the great and powerful supreme authority activities and features of the supreme artist can-
who is the actual shelter of everyone. (33) not be understood even by the demigods or
great sages, and certainly not by those who are
unintelligent like animals. Neither the demi-
SB 8.3: Gajendra’s Prayers of Surrender gods and sages nor the unintelligent can under-
stand the features of the Lord, nor can they ex-
press in words His actual position. May that Su-
ŚrīŚukadeva Gosvāmī continued: Thereaf-
ter, the King of the elephants, Gajendra, fixed
470
preme Personality of Godhead give me protec- origin of material nature and of the total mate-
tion. (6) Renunciants and great sages who see rial energy. You are also the owner of the ma-
all living beings equally, who are friendly to terial body. Therefore, You are the supreme
everyone and who flawlessly practice in the complete. I offer my respectful obeisances unto
forest the vows of brahmacarya, vānaprastha You. (13) My Lord, You are the observer of all
and sannyāsa desire to see the all-auspicious lo- the objectives of the senses. Without Your
tus feet of the Supreme Personality of Godhead. mercy, there is no possibility of solving the
May that same Supreme Personality of God- problem of doubts. The material world is just
head be my destination. (7) The Supreme Per- like a shadow resembling You. Indeed, one ac-
sonality of Godhead has no material birth, accepts this material world as real because it gives
tivities, name, form, qualities or faults. To ful- a glimpse of Your existence. (14) My Lord,
fill the purpose for which this material world is You are the cause of all causes, but You Your-
created and destroyed, He comes in the form of self have no cause. Therefore You are the won-
a human being like Lord Rāma or Lord Kṛṣṇa derful cause of everything. I offer my respect-
by His original internal potency. He has im- ful obeisances unto You, who are the shelter of
mense potency, and in various forms, all free the Vedic knowledge contained in the śāstras
from material contamination, He acts wonder- like the Pañcarātras and Vedānta-sūtra, which
fully. He is therefore the Supreme Brahman. I are Your representations, and who are the
offer my respects to Him. (8-9) I offer my re- source of the paramparā system. Because it is
spectful obeisances unto the Supreme Person- You who can give liberation, You are the only
ality of Godhead, the self-effulgent Supersoul, shelter for all transcendentalists. Let me offer
who is the witness in everyone’s heart, who en- my respectful obeisances unto You. (15) My
lightens the individual soul and who cannot be Lord, as the fire in araṇi wood is covered, You
reached by exercises of the mind, words or con- and Your unlimited knowledge are covered by
sciousness. (10) the material modes of nature. Your mind, how-
ever, is not attentive to the activities of the
modes of nature. Those who are advanced in
The Supreme Personality of Godhead is re- spiritual knowledge are not subject to the regu-
alized by pure devotees who act in the transcen- lative principles directed in the Vedic litera-
dental existence of bhakti-yoga. He is the be- tures. Because such advanced souls are tran-
stower of uncontaminated happiness and is the scendental, You personally appear in their pure
master of the transcendental world. Therefore I minds. Therefore I offer my respectful obei-
offer my respect unto Him. (11) I offer my re- sances unto You. (16)
spectful obeisances to Lord Vāsudeva, who is
all-pervading, to the Lord’s fierce form as Lord
Nṛsiṁhadeva, to the Lord’s form as an animal Since an animal such as me has surrendered
[Lord Varāhadeva], to Lord Dattātreya, who unto You, who are supremely liberated, cer-
preached impersonalism, to Lord Buddha, and tainly You will release me from this dangerous
to all the other incarnations. I offer my respect- position. Indeed, being extremely merciful,
ful obeisances unto the Lord, who has no mate- You incessantly try to deliver me. By your par-
rial qualities but who accepts the three qualities tial feature as Paramātmā, You are situated in
goodness, passion and ignorance within this the hearts of all embodied beings. You are cel-
material world. I also offer my respectful obei- ebrated as direct transcendental knowledge,
sances unto the impersonal Brahman efful- and You are unlimited. I offer my respectful
gence. (12) I beg to offer my respectful obei- obeisances unto You, the Supreme Personality
sances unto You, who are the Supersoul, the su- of Godhead. (17) My Lord, those who are com-
perintendent of everything, and the witness of pletely freed from material contamination al-
all that occurs. You are the Supreme Person, the ways meditate upon You within the cores of
471
their hearts. You are extremely difficult to at- senses, the gross and subtle material bodies,
tain for those like me who are too attached to and the continuous transformations of the dif-
mental concoction, home, relatives, friends, ferent modes of nature all emanate from the
money, servants and assistants. You are the Su- Lord and again merge into Him. He is neither
preme Personality of Godhead, uncontami- demigod nor demon, neither human nor bird or
nated by the modes of nature. You are the res- beast. He is not woman, man, or neuter, nor is
ervoir of all enlightenment, the supreme con- He an animal. He is not a material quality, a
troller. I therefore offer my respectful obei- fruitive activity, a manifestation or nonmani-
sances unto You. (18) After worshiping the Su- festation. He is the last word in the discrimina-
preme Personality of Godhead, those who are tion of “not this, not this,” and He is unlimited.
interested in the four principles of religion, eco- All glories to the Supreme Personality of God-
nomic development, sense gratification and lib- head! (22-24) I do not wish to live anymore
eration obtain from Him what they desire. What after I am released from the attack of the croc-
then is to be said of other benedictions? Indeed, odile. What is the use of an elephant’s body
sometimes the Lord gives a spiritual body to covered externally and internally by ignorance?
such ambitious worshipers. May that Supreme I simply desire eternal liberation from the cov-
Personality of Godhead, who is unlimitedly ering of ignorance. That covering is not de-
merciful, bestow upon me the benediction of stroyed by the influence of time. (25) Now,
liberation from this present danger and from the fully desiring release from material life, I offer
materialistic way of life. (19) Unalloyed devo- my respectful obeisances unto that Supreme
tees, who have no desire other than to serve the Person who is the creator of the universe, who
Lord, worship Him in full surrender and always is Himself the form of the universe and who is
hear and chant about His activities, which are nonetheless transcendental to this cosmic man-
most wonderful and auspicious. Thus they al- ifestation. He is the supreme knower of every-
ways merge in an ocean of transcendental bliss. thing in this world, the Supersoul of the uni-
Such devotees never ask the Lord for any ben- verse. He is the unborn, supremely situated
ediction. I, however, am in danger. Thus I pray Lord. I offer my respectful obeisances unto
to that Supreme Personality of Godhead, who Him. (26) I offer my respectful obeisances
is eternally existing, who is invisible, who is the unto the Supreme, the Supersoul, the master of
Lord of all great personalities, such as Brahmā, all mystic yoga, who is seen in the core of the
and who is available only by transcendental heart by perfect mystics when they are com-
bhakti-yoga. Being extremely subtle, He is be- pletely purified and freed from the reactions of
yond the reach of my senses and transcendental fruitive activity by practicing bhakti-yoga. (27)
to all external realization. He is unlimited, He My Lord, You are the controller of formidable
is the original cause, and He is completely full strength in three kinds of energy. You appear
in everything. I offer my obeisances unto Him. as the reservoir of all sense pleasure and the
(20-21) protector of the surrendered souls. You possess
unlimited energy, but You are unapproachable
by those who are unable to control their senses.
The Supreme Personality of Godhead cre- I offer my respectful obeisances unto You
ates His minor parts and parcels, the jīva-tattva, again and again. (28) I offer my respectful
beginning with Lord Brahmā, the demigods obeisances unto the Supreme Personality of
and the expansions of Vedic knowledge [Sāma, Godhead, by whose illusory energy the jīva,
Ṛg, Yajur and Atharva] and including all other who is part and parcel of God, forgets his real
living entities, moving and nonmoving, with identity because of the bodily concept of life. I
their different names and characteristics. As the take shelter of the Supreme Personality of God-
sparks of a fire or the shining rays of the sun head, whose glories are difficult to understand.
emanate from their source and merge into it (29)
again and again, the mind, the intelligence, the
472
ŚrīŚukadeva Gosvāmī continued: When the There was a beating of kettledrums in the heav-
King of the elephants was describing the su- enly planets, the inhabitants of Gandharvaloka
preme authority, without mentioning any par- began to dance and sing, while great sages and
ticular person, he did not invoke the demigods, the inhabitants of Cāraṇaloka and Siddhaloka
headed by Lord Brahmā, Lord Śiva, Indra and offered prayers to the Supreme Personality of
Candra. Thus none of them approached him. Godhead, Puruṣottama. (2) The best of the
However, because Lord Hari is the Supersoul, Gandharvas, King Hūhū, having been cursed
Puruṣottama, the Personality of Godhead, He by Devala Muni, had become a crocodile. Now,
appeared before Gajendra. (30) After under- having been delivered by the Supreme Person-
standing the awkward condition of Gajendra, ality of Godhead, he assumed a very beautiful
who had offered his prayers, the Supreme Per- form as a Gandharva. Understanding by whose
sonality of Godhead, Hari, who lives every- mercy this had happened, he immediately of-
where, appeared with the demigods, who were fered his respectful obeisances with his head
offering prayers to Him. Carrying His disc and and began chanting prayers just suitable for the
other weapons, He appeared there on the back transcendental Lord, the supreme eternal, who
of His carrier, Garuḍa, with great speed, ac- is worshiped by the choicest verses. (3-4) Hav-
cording to His desire. Thus He appeared before ing been favored by the causeless mercy of the
Gajendra. (31) Gajendra had been forcefully Supreme Personality of Godhead and having
captured by the crocodile in the water and was regained his original form, King Hūhū circum-
feeling acute pain, but when he saw that ambulated the Lord and offered his obeisances.
Nārāyaṇa, wielding His disc, was coming in the Then, in the presence of all the demigods,
sky on the back of Garuḍa, he immediately took headed by Brahmā, he returned to Gandhar-
a lotus flower in his trunk, and with great diffi- valoka. He had been freed of all sinful reac-
culty due to his painful condition, he uttered the tions. (5)
following words: “O my Lord, Nārāyaṇa, mas-
ter of the universe, O Supreme Personality of
Godhead, I offer my respectful obeisances unto Because Gajendra, King of the elephants,
You.” (32) Thereafter, seeing Gajendra in such had been touched directly by the hands of the
an aggrieved position, the unborn Supreme Per- Supreme Personality of Godhead, he was im-
sonality of Godhead, Hari, immediately got mediately freed of all material ignorance and
down from the back of Garuḍa by His causeless bondage. Thus he received the salvation of
mercy and pulled the King of the elephants, sārūpya-mukti, in which he achieved the same
along with the crocodile, out of the water. bodily features as the Lord, being dressed in
Then, in the presence of all the demigods, who yellow garments and possessing four hands.
were looking on, the Lord severed the croco- (6) This Gajendra had formerly been a
dile’s mouth from its body with His disc. In this Vaiṣṇava and the king of the country known as
way He saved Gajendra, the King of the ele- Pāṇḍya, which is in the province of Draviḍa
phants. (33) [South India]. In his previous life, he was
known as Indradyumna Mahārāja. (7) In-
dradyumna Mahārāja retired from family life
SB 8.4: Gajendra Returns to the Spiritual and went to the Malaya Hills, where he had a
World small cottage for his āśrama. He wore matted
locks on his head and always engaged in aus-
terities. Once, while observing a vow of si-
ŚrīŚukadeva Gosvāmī said: When the Lord lence, he was fully engaged in the worship of
delivered Gajendra, King of the elephants, all the Lord and absorbed in the ecstasy of love of
the demigods, sages and Gandharvas, headed Godhead. (8) While Indradyumna Mahārāja
by Brahmā and Śiva, praised this activity of the was engaged in ecstatic meditation, worshiping
Supreme Personality of Godhead and showered the Supreme Personality of Godhead, the great
flowers upon both the Lord and Gajendra. (1)
473
sage Agastya Muni arrived there, surrounded dynasty, the Supreme Personality of Godhead,
by his disciples. When the Muni saw that the Supersoul of everyone, being thus pleased,
Mahārāja Indradyumna, who was sitting in a addressed Gajendra in the presence of everyone
secluded place, remained silent and did not fol- there. He spoke the following blessings. (16)
low the etiquette of offering him a reception, he
was very angry. (9) Agastya Muni then spoke
this curse against the King: This King In- The Supreme Personality of Godhead said:
dradyumna is not at all gentle. Being low and Freed from all sinful reactions are those who
uneducated, he has insulted a brāhmaṇa. May rise from bed at the end of night, early in the
he therefore enter the region of darkness and re- morning, and fully concentrate their minds with
ceive the dull, dumb body of an elephant. (10) great attention upon My form; your form; this
lake; this mountain; the caves; the gardens; the
cane plants; the bamboo plants; the celestial
Śukadeva Gosvāmī continued: My dear trees; the residential quarters of Me, Lord
King, after Agastya Muni had thus cursed King Brahmā and Lord Śiva; the three peaks of
Indradyumna, the Muni left that place along Trikūṭa Mountain, made of gold, silver and
with his disciples. Since the King was a devo- iron; My very pleasing abode [the Ocean of
tee, he accepted Agastya Muni’s curse as wel- Milk]; the white island, Śvetadvīpa, which is
come because it was the desire of the Supreme always brilliant with spiritual rays; My mark of
Personality of Godhead. Therefore, although in Śrīvatsa; the Kaustubha gem; My Vaijayantī
his next life he got the body of an elephant, be- garland; My club, Kaumodakī; My Sudarśana
cause of devotional service he remembered disc and Pāñcajanya conchshell; My bearer,
how to worship and offer prayers to the Lord. Garuḍa, the king of the birds; My bed, Śeṣa
(11-12) Upon delivering the King of the ele- Nāga; My expansion of energy the goddess of
phants from the clutches of the crocodile, and fortune; Lord Brahmā; Nārada Muni; Lord
from material existence, which resembles a Śiva; Prahlāda; My incarnations like Matsya,
crocodile, the Lord awarded him the status of Kūrma and Varāha; My unlimited all-auspi-
sārūpya-mukti. In the presence of the Gandhar- cious activities, which yield piety to he who
vas, the Siddhas and the other demigods, who hears them; the sun; the moon; fire; the mantra
were praising the Lord for His wonderful tran- oṁkāra; the Absolute Truth; the total material
scendental activities, the Lord, sitting on the energy; the cows and brāhmaṇas; devotional
back of His carrier, Garuḍa, returned to His all- service; the wives of Soma and Kaśyapa, who
wonderful abode and took Gajendra with Him. are all daughters of King Dakṣa; the rivers Gan-
(13) My dear King Parīkṣit, I have now de- ges, Sarasvatī, Nandā and Yamunā [Kālindī];
scribed the wonderful power of Kṛṣṇa, as dis- the elephant Airāvata; Dhruva Mahārāja; the
played when the Lord delivered the King of the seven ṛṣis; and the pious human beings. (17-
elephants. O best of the Kuru dynasty, those 24) My dear devotee, unto those who rise from
who hear this narration become fit to be pro- bed at the end of night and offer Me the prayers
moted to the higher planetary systems. Simply offered by you, I give an eternal residence in
because of hearing this narration, they gain a the spiritual world at the end of their lives. (25)
reputation as devotees, they are unaffected by
the contamination of Kali-yuga, and they never
see bad dreams. (14) Therefore, after getting ŚrīŚukadeva Gosvāmī continued: After giv-
up from bed in the morning, those who desire ing this instruction, the Lord, who is known as
their own welfareespecially the brāhmaṇas, Hṛṣīkeśa, bugled with His Pāñcajanya
kṣatriyas, vaiśyas and in particular the conchshell, in this way pleasing all the demi-
brāhmaṇa Vaiṣṇavasshould chant this narration gods, headed by Lord Brahmā. Then He
as it is, without deviation, to counteract the mounted the back of His carrier, Garuḍa. (26)
troubles of bad dreams. (15) O best of the Kuru
474
SB 8.5: The Demigods Appeal to the Lord name was Ajita. (9) By churning the Ocean of
for Protection Milk, Ajita produced nectar for the demigods.
In the form of a tortoise, He moved here and
there, carrying on His back the great mountain
Śukadeva Gosvāmī continued: O King, I known as Mandara. (10)
have described to you the pastime of Gajendra-
mokṣaṇa, which is most pious to hear. By hear-
ing of such activities of the Lord, one can be King Parīkṣit inquired: O great brāhmaṇa,
freed from all sinful reactions. Now please lis- Śukadeva Gosvāmī, why and how did Lord
ten as I describe Raivata Manu. (1) The brother Viṣṇu churn the Ocean of Milk? For what rea-
of Tāmasa Manu was the fifth Manu, named son did He stay in the water as a tortoise and
Raivata. His sons were headed by Arjuna, Bali hold up Mandara Mountain? How did the dem-
and Vindhya. (2) O King, in the millennium of igods obtain the nectar, and what other things
Raivata Manu the King of heaven was known were produced from the churning of the ocean?
as Vibhu, among the demigods were the Kindly describe all these wonderful activities
Bhūtarayas, and among the seven brāhmaṇas of the Lord. (11-12) My heart, which is dis-
who occupied the seven planets were turbed by the three miserable conditions of ma-
Hiraṇyaromā, Vedaśirā and Ūrdhvabāhu. (3) terial life, is not yet sated with hearing you de-
From the combination of Śubhra and his wife, scribe the glorious activities of the Lord, the
Vikuṇṭhā, there appeared the Supreme Person- Supreme Personality of Godhead, who is the
ality of Godhead, Vaikuṇṭha, along with demi- master of the devotees. (13)
gods who were His personal plenary expan-
sions. (4) Just to please the goddess of fortune,
the Supreme Personality of Godhead, Śrī Sūta Gosvāmī said: O learned brāhmaṇas
Vaikuṇṭha, at her request, created another assembled here at Naimiṣāraṇya, when
Vaikuṇṭha planet, which is worshiped by eve- Śukadeva Gosvāmī, the son of Dvaipāyana,
ryone. (5) Although the great activities and was thus questioned by the King, he congratu-
transcendental qualities of the Supreme Person- lated the King and then endeavored to describe
ality of Godhead’s various incarnations are further the glories of the Supreme Personality
wonderfully described, sometimes we are una- of Godhead. (14)
ble to understand them. Yet everything is pos-
sible for Lord Viṣṇu. If one could count the at-
oms of the universe, then he could count the Śukadeva Gosvāmī said: When the asuras,
qualities of the Supreme Personality of God- with their serpent weapons, severely attacked
head. But no one can count the atoms of the the demigods in a fight, many of the demigods
universe, nor can anyone count the transcen- fell and lost their lives. Indeed, they could not
dental qualities of the Lord. (6) be revived. At that time, O King, the demigods
had been cursed by Durvāsā Muni, the three
worlds were poverty-stricken, and therefore rit-
The son of Cakṣu known as Cākṣuṣa was the ualistic ceremonies could not be performed.
sixth Manu. He had many sons, headed by The effects of this were very serious. (15-16)
Pūru, Pūruṣa and Sudyumna. (7) During the Lord Indra, Varuṇa and the other demigods,
reign of Cākṣuṣa Manu, the King of heaven was seeing their lives in such a state, consulted
known as Mantradruma. Among the demigods among themselves, but they could not find any
were the Āpyas, and among the great sages solution. Then all the demigods assembled and
were Haviṣmān and Vīraka. (8) In this sixth went together to the peak of Sumeru Mountain.
manvantara millennium, Lord Viṣṇu, the mas- There, in the assembly of Lord Brahmā, they
ter of the universe, appeared in His partial ex- fell down to offer Lord Brahmā their obei-
pansion. He was begotten by Vairāja in the sances, and then they informed him of all the
womb of his wife, Devasambhūti, and His incidents that had taken place. (17-18)
475
abode is on an island called Śvetadvīpa, which

is situated in the Ocean of Milk. (24) There [at
Upon seeing that the demigods were bereft
Śvetadvīpa], Lord Brahmā offered prayers to
of all influence and strength and that the three
the Supreme Personality of Godhead, even
worlds were consequently devoid of auspi-
though he had never seen the Supreme Lord.
ciousness, and upon seeing that the demigods
Simply because Lord Brahmā had heard about
were in an awkward position whereas all the
the Supreme Personality of Godhead from Ve-
demons were flourishing, Lord Brahmā, who is
dic literature, with a fixed mind he offered the
above all the demigods and who is most pow-
Lord prayers as written or approved by Vedic
erful, concentrated his mind on the Supreme
literature. (25)
Personality of Godhead. Thus being encour-
aged, he became bright-faced and spoke to the
demigods as follows. (19-20)
Lord Brahmā said: O Supreme Lord, O
changeless, unlimited supreme truth. You are
the origin of everything. Being all-pervading,
Lord Brahmā said: I, Lord Śiva, all of you
You are in everyone’s heart and also in the
demigods, the demons, the living entities born
atom. You have no material qualities. Indeed,
of perspiration, the living beings born of eggs,
You are inconceivable. The mind cannot catch
the trees and plants sprouting from the earth,
You by speculation, and words fail to describe
and the living entities born from embryosall
You. You are the supreme master of everyone,
come from the Supreme Lord, from His incar-
and therefore You are worshipable for every-
nation of rajo-guṇa [Lord Brahmā, the guṇa-
one. We offer our respectful obeisances unto
avatāra] and from the great sages [ṛṣis] who are
You. (26) The Supreme Personality of God-
part of me. Let us therefore go to the Supreme
head directly and indirectly knows how every-
Lord and take shelter of His lotus feet. (21) For
thing, including the living force, mind and in-
the Supreme Personality of Godhead there is no
telligence, is working under His control. He is
one to be killed, no one to be protected, no one
the illuminator of everything and has no igno-
to be neglected and no one to be worshiped.
rance. He does not have a material body subject
Nonetheless, for the sake of creation, mainte-
to the reactions of previous activities, and He is
nance and annihilation according to time, He
free from the ignorance of partiality and mate-
accepts different forms as incarnations either in
rialistic education. I therefore take shelter of the
the mode of goodness, the mode of passion or
lotus feet of the Supreme Lord, who is eternal,
the mode of ignorance. (22) Now is the time to
all-pervading and as great as the sky and who
invoke the mode of goodness of the living enti-
appears with six opulences in three yugas
ties who have accepted material bodies. The
[Satya, Tretā and Dvāpara]. (27) In the cycle
mode of goodness is meant to establish the Su-
of material activities, the material body resem-
preme Lord’s rule, which will maintain the ex-
bles the wheel of a mental chariot. The ten
istence of the creation. Therefore, this is the op-
senses [five for working and five for gathering
portune moment to take shelter of the Supreme
knowledge] and the five life airs within the
Personality of Godhead. Because He is natu-
body form the fifteen spokes of the chariot’s
rally very kind and dear to the demigods, He
wheel. The three modes of nature [goodness,
will certainly bestow good fortune upon us.
passion and ignorance] are its center of activi-
(23)
ties, and the eight ingredients of nature [earth,
water, fire, air, sky, mind, intelligence and false
ego] comprise the rim of the wheel. The exter-
O Mahārāja Parīkṣit, subduer of all enemies,
nal, material energy moves this wheel like elec-
after Lord Brahmā finished speaking to the
trical energy. Thus the wheel revolves very
demigods, he took them with him to the abode
quickly around its hub or central support, the
of the Supreme Personality of Godhead, which
Supreme Personality of Godhead, who is the
is beyond this material world. The Lord’s
476
Supersoul and the ultimate truth. We offer our master of all vegetation and the source of gen-
respectful obeisances unto Him. (28) The Su- eration for all living entities. As stated by
preme Personality of Godhead is situated in learned scholars, the moon is the mind of the
pure goodness [śuddha-sattva], and therefore Supreme Personality of Godhead. May that Su-
He is eka-varṇathe oṁkāra [praṇava]. Because preme Personality of Godhead, the source of all
the Lord is beyond the cosmic manifestation, opulences, be pleased with us. (34) Fire, which
which is considered to be darkness, He is not is born for the sake of accepting oblations in
visible to material eyes. Nonetheless, He is not ritualistic ceremonies, is the mouth of the Su-
separated from us by time or space, but is pre- preme Personality of Godhead. Fire exists
sent everywhere. Seated on His carrier, Garuḍa, within the depths of the ocean to produce
He is worshiped by means of mystical yogic wealth, and fire is also present in the abdomen
power by those who have achieved freedom to digest food and produce various secretions
from agitation. Let us all offer our respectful for the maintenance of the body. May that su-
obeisances unto Him. (29) No one can over- premely powerful Personality of Godhead be
come the Supreme Personality of Godhead’s il- pleased with us. (35) The sun-god marks the
lusory energy [māyā], which is so strong that it path of liberation, which is called arcirādi-
bewilders everyone, making one lose the sense vartma. He is the chief source for understand-
to understand the aim of life. That same māyā, ing of the Vedas, he is the abode where the Ab-
however, is subdued by the Supreme Personal- solute Truth can be worshiped, he is the gate-
ity of Godhead, who rules everyone and who is way to liberation, and he is the source of eternal
equally disposed toward all living entities. Let life as well as the cause of death. The sun-god
us offer our obeisances unto Him. (30) Since is the eye of the Lord. May that Supreme Lord,
our bodies are made of sattva-guṇa, we, the who is supremely opulent, be pleased with us.
demigods, are internally and externally situated (36) All living entities, moving and nonmov-
in goodness. All the great saints are also situ- ing, receive their vital force, their bodily
ated in that way. Therefore, if even we cannot strength and their very lives from the air. All of
understand the Supreme Personality of God- us follow the air for our vital force, exactly as
head, what is to be said of those who are most servants follow an emperor. The vital force of
insignificant in their bodily constitutions, being air is generated from the original vital force of
situated in the modes of passion and ignorance? the Supreme Personality of Godhead. May that
How can they understand the Lord? Let us offer Supreme Lord be pleased with us. (37) May
our respectful obeisances unto Him. (31) the supremely powerful Personality of God-
head be pleased with us. The different direc-
tions are generated from His ears, the holes of
On this earth there are four kinds of living the body come from His heart, and the vital
entities, who are all created by Him. The mate- force, the senses, the mind, the air within the
rial creation rests on His lotus feet. He is the body, and the ether, which is the shelter of the
great Supreme Person, full of opulence and body, come from His navel. (38) Mahendra,
power. May He be pleased with us. (32) The the King of Heaven, was generated from the
entire cosmic manifestation has emerged from prowess of the Lord, the demigods were gener-
water, and it is because of water that all living ated from the mercy of the Lord, Lord Śiva was
entities endure, live and develop. This water is generated from the anger of the Lord, and Lord
nothing but the semen of the Supreme Person- Brahmā from His sober intelligence. The Vedic
ality of Godhead. Therefore, may the Supreme mantras were generated from the bodily holes
Personality of Godhead, who has such great po- of the Lord, and the great saints and prajāpatis
tency, be pleased with us. (33) Soma, the were generated from His genitals. May that su-
moon, is the source of food grains, strength and premely powerful Lord be pleased with us.
longevity for all the demigods. He is also the (39) The goddess of fortune was generated
from His chest, the inhabitants of Pitṛloka from
477
His shadow, religion from His bosom, and irre- ing uncommon activities that would be impos-
ligion [the opposite of religion] from His back. sible for us. (46) Karmīs are always anxious to
The heavenly planets were generated from the accumulate wealth for their sense gratification,
top of His head, and the Apsarās from His sense but for that purpose they must work very hard.
enjoyment. May that supremely powerful Per- Yet even though they work hard, the results are
sonality of Godhead be pleased with us. (40) not satisfying. Indeed, sometimes their work
The brāhmaṇas and Vedic knowledge come results only in frustration. But devotees who
from the mouth of the Supreme Personality of have dedicated their lives to the service of the
Godhead, the kṣatriyas and bodily strength Lord can achieve substantial results without
come from His arms, the vaiśyas and their ex- working very hard. These results exceed the
pert knowledge in productivity and wealth devotee’s expectations. (47) Activities dedi-
come from His thighs, and the śūdras, who are cated to the Supreme Personality of Godhead,
outside of Vedic knowledge, come from His even if performed in small measure, never go
feet. May that Supreme Personality of God- in vain. The Supreme Personality of Godhead,
head, who is full in prowess, be pleased with being the supreme father, is naturally very dear
us. (41) Greed is generated from His lower lip, and always ready to act for the good of the liv-
affection from His upper lip, bodily luster from ing entities. (48) When one pours water on the
His nose, animalistic lusty desires from His root of a tree, the trunk and branches of the tree
sense of touch, Yamarāja from His eyebrows, are automatically pleased. Similarly, when one
and eternal time from His eyelashes. May that becomes a devotee of Lord Viṣṇu, everyone is
Supreme Lord be pleased with us. (42) All served, for the Lord is the Supersoul of every-
learned men say that the five elements, eternal one. (49) My Lord, all obeisances unto You,
time, fruitive activity, the three modes of mate- who are eternal, beyond time’s limits of past,
rial nature, and the varieties produced by these present and future. You are inconceivable in
modes are all creations of yoga-māyā. This ma- Your activities, You are the master of the three
terial world is therefore extremely difficult to modes of material nature, and, being transcen-
understand, but those who are highly learned dental to all material qualities, You are free
have rejected it. May the Supreme Personality from material contamination. You are the con-
of Godhead, who is the controller of every- troller of all three of the modes of nature, but at
thing, be pleased with us. (43) Let us offer our the present You are in favor of the quality of
respectful obeisances unto the Supreme Per- goodness. Let us offer our respectful obei-
sonality of Godhead, who is completely silent, sances unto You. (50)
free from endeavor, and completely satisfied by
His own achievements. He is not attached to the
activities of the material world through His SB 8.6: The Demigods and Demons Declare
senses. Indeed, in performing His pastimes in a Truce
this material world, He is just like the unat-
tached air. (44)
ŚrīŚukadeva Gosvāmī said: O King Parīkṣit,
the Supreme Personality of Godhead, Hari, be-
O Supreme Personality of Godhead, we are ing thus worshiped with prayers by the demi-
surrendered unto You, yet we wish to see You. gods and Lord Brahmā, appeared before them.
Please make Your original form and smiling lo- His bodily effulgence resembled the simultane-
tus face visible to our eyes and appreciable to ous rising of thousands of suns. (1) The vision
our other senses. (45) O Lord, O Supreme Per- of all the demigods was blocked by the Lord’s
sonality of Godhead, by Your sweet will You effulgence. Thus they could see neither the sky,
appear in various incarnations, millennium af- the directions, the land, nor even themselves,
ter millennium, and act wonderfully, perform- what to speak of seeing the Lord, who was pre-
sent before them. (2) Lord Brahmā, along with
Lord Śiva, saw the crystal-clear personal
478
beauty of the Supreme Personality of Godhead, Kṛṣṇa consciousness, who are fully in
whose blackish body resembles a marakata knowledge of the authoritative śāstra, and who,
gem, whose eyes are reddish like the depths of through the practice of bhakti-yoga, are
a lotus, who is dressed with garments that are cleansed of all material contamination, can see
yellow like molten gold, and whose entire body with clear minds that although You exist within
is attractively decorated. They saw His beauti- the transformations of the material qualities,
ful, smiling, lotuslike face, crowned by a hel- Your presence is untouched by these qualities.
met bedecked with valuable jewels. The Lord (11) As one can derive fire from wood, milk
has attractive eyebrows, and His cheeks are from the milk bag of the cow, food grains and
adorned with earrings. Lord Brahmā and Lord water from the land, and prosperity in one’s
Śiva saw the belt on the Lord’s waist, the ban- livelihood from industrial enterprises, so, by
gles on His arms, the necklace on His chest, and the practice of bhakti-yoga, even within this
the ankle bells on His legs. The Lord is be- material world, one can achieve Your favor or
decked with flower garlands, His neck is deco- intelligently approach You. Those who are pi-
rated with the Kaustubha gem, and He carries ous all affirm this. (12) Elephants afflicted by
with Him the goddess of fortune and His per- a forest fire become very happy when they get
sonal weapons, like His disc and club. When water from the Ganges. Similarly, O my Lord,
Lord Brahmā, along with Lord Śiva and the from whose navel grows a lotus flower, since
other demigods, thus saw the form of the Lord, You have now appeared before us, we have be-
they all immediately fell to the ground, offering come transcendentally happy. By seeing Your
their obeisances. (3-7) Lordship, whom we have desired to see for a
very long time, we have achieved our ultimate
goal in life. (13) My Lord, we, the various
Lord Brahmā said: Although You are never demigods, the directors of this universe, have
born, Your appearance and disappearance as an come to Your lotus feet. Please fulfill the pur-
incarnation never cease. You are always free pose for which we have come. You are the wit-
from the material qualities, and You are the ness of everything, from within and without.
shelter of transcendental bliss resembling an Nothing is unknown to You, and therefore it is
ocean. Eternally existing in Your transcenden- unnecessary to inform You again of anything.
tal form, You are the supreme subtle of the (14) I [Lord Brahmā], Lord Śiva and all the
most extremely subtle. We therefore offer our demigods, accompanied by the prajāpatis like
respectful obeisances unto You, the Supreme, Dakṣa, are nothing but sparks illuminated by
whose existence is inconceivable. (8) O best of You, who are the original fire. Since we are
persons, O supreme director, those who actu- particles of You, what can we understand about
ally aspire for supreme good fortune worship our welfare? O Supreme Lord, please give us
this form of Your Lordship according to the the means of deliverance that is suitable for the
Vedic Tantras. My Lord, we can see all the brāhmaṇas and demigods. (15)
three worlds in You. (9) My dear Lord, who
are always fully independent, this entire cosmic
manifestation arises from You, rests upon You Śukadeva Gosvāmī continued: When the
and ends in You. Your Lordship is the begin- Lord was thus offered prayers by the demigods,
ning, sustenance and end of everything, like the headed by Lord Brahmā, He understood the
earth, which is the cause of an earthen pot, purpose for which they had approached Him.
which supports the pot, and to which the pot, Therefore, in a deep voice that resembled the
when broken, finally returns. (10) O Supreme, rumbling of clouds, the Lord replied to the
You are independent in Your self and do not demigods, who all stood there attentively with
take help from others. Through Your own po- folded hands. (16) Although the Supreme Per-
tency, You create this cosmic manifestation sonality of Godhead, the master of the demi-
and enter into it. Those who are advanced in gods, was capable of performing the activities
479
of the demigods by Himself, He wanted to en- although his commanders and captains were
joy pastimes in churning the ocean. Therefore, agitated and were about to kill the demigods,
He spoke as follows. (17) Mahārāja Bali, seeing that the demigods were
coming to him without a militant attitude, for-
bade his commanders to kill them. (28) The
The Supreme Personality of Godhead said: demigods approached Bali Mahārāja, the son of
O Lord Brahmā, Lord Śiva and other demigods, Virocana, and sat down near him. Bali
please hear Me with great attention, for what I Mahārāja was protected by the commanders of
say will bring good fortune for all of you. (18) the demons and was most opulent, having con-
As long as you are not flourishing, you should quered the entire universe. (29) After pleasing
make a truce with the demons and asuras, who Bali Mahārāja with mild words, Lord Indra, the
are now being favored by time. (19) O demi- King of the demigods, who was most intelli-
gods, fulfilling one’s own interests is so im- gent, very politely submitted all the proposals
portant that one may even have to make a truce he had learned from the Supreme Personality of
with one’s enemies. For the sake of one’s self- Godhead, Lord Viṣṇu. (30) The proposals sub-
interest, one has to act according to the logic of mitted by King Indra were immediately ac-
the snake and the mouse. (20) Immediately en- cepted by Bali Mahārāja and his assistants,
deavor to produce nectar, which a person who headed by Śambara and Ariṣṭanemi, and by all
is about to die may drink to become immortal. the other residents of Tripura. (31) O Mahārāja
(21) O demigods, cast into the Ocean of Milk Parīkṣit, chastiser of enemies, the demigods
all kinds of vegetables, grass, creepers and and the demons thereafter made an armistice
drugs. Then, with My help, making Mandara between them. Then, with great enterprise, they
Mountain the churning rod and Vāsuki the rope arranged to produce nectar, as proposed by
for churning, churn the Ocean of Milk with un- Lord Indra. (32) Thereafter, with great
diverted attention. Thus the demons will be en- strength, the demons and demigods, who were
gaged in labor, but you, the demigods, will gain all very powerful and who had long, stout arms,
the actual result, the nectar produced from the uprooted Mandara Mountain. Crying very
ocean. (22-23) My dear demigods, with pa- loudly, they brought it toward the Ocean of
tience and peace everything can be done, but if Milk. (33) Because of conveying the great
one is agitated by anger, the goal is not mountain for a long distance, King Indra,
achieved. Therefore, whatever the demons ask, Mahārāja Bali and the other demigods and de-
agree to their proposal. (24) A poison known mons became fatigued. Being unable to carry
as kālakūṭa will be generated from the Ocean of the mountain, they left it on the way. (34) The
Milk, but you should not fear it. And when var- mountain known as Mandara, which was ex-
ious products are churned from the ocean, you tremely heavy, being made of gold, fell and
should not be greedy for them or anxious to ob- smashed many demigods and demons. (35)
tain them, nor should you be angry. (25)
The demigods and demons were frustrated

Śukadeva Gosvāmī continued: O King and disheartened, and their arms, thighs and
Parīkṣit, after advising the demigods in this shoulders were broken. Therefore, the Supreme
way, the independent Supreme Personality of Personality of Godhead, who knows every-
Godhead, the best of all living entities, disap- thing, appeared there on the back of His carrier,
peared from their presence. (26) Then Lord Garuḍa. (36) Observing that most of the de-
Brahmā and Lord Śiva, after offering their re- mons and the demigods had been crushed by
spectful obeisances to the Lord, returned to the falling of the mountain, the Lord glanced
their abodes. All the demigods then approached over them and brought them back to life. Thus
Mahārāja Bali. (27) Mahārāja Bali, a most cel- they became free from grief, and they even had
ebrated king of the demons, knew very well no bruises on their bodies. (37) The Lord very
when to make peace and when to fight. Thus
480
easily lifted the mountain with one hand and rod in the Ocean of Milk, it had no support, and
placed it on the back of Garuḍa. Then, He too therefore although held by the strong hands of
got on the back of Garuḍa and went to the the demigods and demons, it sank into the wa-
Ocean of Milk, surrounded by the demigods ter. (6) Because the mountain had been sunk
and demons. (38) Thereafter, Garuḍa, the chief by the strength of providence, the demigods
of birds, unloaded Mandara Mountain from his and demons were disappointed, and their faces
shoulder and brought it near the water. Then he seemed to shrivel. (7) Seeing the situation that
was asked by the Lord to leave that place, and had been created by the will of the Supreme,
he left. (39) the unlimitedly powerful Lord, whose determi-
nation is infallible, took the wonderful shape of
a tortoise, entered the water, and lifted the great
SB 8.7: Lord Śiva Saves the Universe by Mandara Mountain. (8) When the demigods
Drinking Poison and demons saw that Mandara Mountain had
been lifted, they were enlivened and encour-
aged to begin churning again. The mountain
Śukadeva Gosvāmī said: O best of the Ku- rested on the back of the great tortoise, which
rus, Mahārāja Parīkṣit, the demigods and de- extended for eight hundred thousand miles like
mons summoned Vāsuki, king of the serpents, a large island. (9) O King, when the demigods
requesting him to come and promising to give and demons, by the strength of their arms, ro-
him a share of the nectar. They coiled Vāsuki tated Mandara Mountain on the back of the ex-
around Mandara Mountain as a churning rope, traordinary tortoise, the tortoise accepted the
and with great pleasure they endeavored to pro- rolling of the mountain as a means of scratching
duce nectar by churning the Ocean of Milk. (1) His body, and thus He felt a pleasing sensation.
The Personality of Godhead, Ajita, grasped the (10) Thereafter, Lord Viṣṇu entered the de-
front portion of the snake, and then the demi- mons as the quality of passion, the demigods as
gods followed. (2) The leaders of the demons the quality of goodness, and Vāsuki as the qual-
thought it unwise to hold the tail, the inauspi- ity of ignorance to encourage them and increase
cious portion of the snake. Instead, they wanted their various types of strength and energy. (11)
to hold the front, which had been taken by the Manifesting Himself with thousands of hands,
Personality of Godhead and the demigods, be- the Lord then appeared on the summit of Man-
cause that portion was auspicious and glorious. dara Mountain, like another great mountain,
Thus the demons, on the plea that they were all and held Mandara Mountain with one hand. In
highly advanced students of Vedic knowledge the upper planetary systems, Lord Brahmā and
and were all famous for their birth and activi- Lord Śiva, along with Indra, King of heaven,
ties, protested that they wanted to hold the front and other demigods, offered prayers to the Lord
of the snake. (3) Thus the demons remained si- and showered flowers upon Him. (12) The
lent, opposing the desire of the demigods. See- demigods and demons worked almost madly
ing the demons and understanding their motive, for the nectar, encouraged by the Lord, who
the Personality of Godhead smiled. Without was above and below the mountain and who
discussion, He immediately accepted their pro- had entered the demigods, the demons, Vāsuki
posal by grasping the tail of the snake, and the and the mountain itself. Because of the strength
demigods followed Him. (4) After thus adjust- of the demigods and demons, the Ocean of
ing how the snake was to be held, the sons of Milk was so powerfully agitated that all the al-
Kaśyapa, both demigods and demons, began ligators in the water were very much perturbed.
their activities, desiring to get nectar by churn- Nonetheless the churning of the ocean contin-
ing the Ocean of Milk. (5) ued in this way. (13) Vāsuki had thousands of
eyes and mouths. From his mouths he breathed
smoke and blazing fire, which affected the de-
O son of the Pāṇḍu dynasty, when Mandara mons, headed by Pauloma, Kāleya, Bali and
Mountain was thus being used as a churning
481
Ilvala. Thus the demons, who appeared like saintly persons desiring liberation. The demi-
sarala trees burned by a forest fire, gradually gods offered him their obeisances and prayers
became powerless. (14) Because the demigods with great respect. (20)
were also affected by the blazing breath of
Vāsuki, their bodily lusters diminished, and
their garments, garlands, weapons and faces The prajāpatis said: O greatest of all demi-
were blackened by smoke. However, by the gods, Mahādeva, Supersoul of all living entities
grace of the Supreme Personality of Godhead, and cause of their happiness and prosperity, we
clouds appeared on the sea, pouring torrents of have come to the shelter of your lotus feet. Now
rain, and breezes blew, carrying particles of please save us from this fiery poison, which is
water from the sea waves, to give the demigods spreading all over the three worlds. (21) O
relief. (15) lord, you are the cause of bondage and libera-
tion of the entire universe because you are its
ruler. Those who are advanced in spiritual con-
When nectar did not come from the Ocean sciousness surrender unto you, and therefore
of Milk, despite so much endeavor by the best you are the cause of mitigating their distresses,
of the demigods and demons, the Supreme Per- and you are also the cause of their liberation.
sonality of Godhead, Ajita, personally began to We therefore worship Your Lordship. (22) O
churn the ocean. (16) The Lord appeared like lord, you are self-effulgent and supreme. You
a blackish cloud. He was dressed with yellow create this material world by your personal en-
garments, His earrings shone on His ears like ergy, and you assume the names Brahmā,
lightning, and His hair spread over His shoul- Viṣṇu and Maheśvara when you act in creation,
ders. He wore a garland of flowers, and His maintenance and annihilation. (23) You are the
eyes were pinkish. With His strong, glorious cause of all causes, the self-effulgent, incon-
arms, which award fearlessness throughout the ceivable, impersonal Brahman, which is origi-
universe, He took hold of Vāsuki and began nally Parabrahman. You manifest various po-
churning the ocean, using Mandara Mountain tencies in this cosmic manifestation. (24) O
as a churning rod. When engaged in this way, lord, you are the original source of Vedic liter-
the Lord appeared like a beautifully situated ature. You are the original cause of material
mountain named Indranīla. (17) The fish, creation, the life force, the senses, the five ele-
sharks, tortoises and snakes were most agitated ments, the three modes and the mahat-tattva.
and perturbed. The entire ocean became turbu- You are eternal time, determination and the two
lent, and even the large aquatic animals like religious systems called truth [satya] and truth-
whales, water elephants, crocodiles and fulness [ṛta]. You are the shelter of the syllable
timiṅgila fish [large whales that can swallow om, which consists of three letters a-u-m. (25)
small whales] came to the surface. While the O father of all planets, learned scholars know
ocean was being churned in this way, it first that fire is your mouth, the surface of the globe
produced a fiercely dangerous poison called is your lotus feet, eternal time is your move-
hālahala. (18) O King, when that uncontrolla- ment, all the directions are your ears, and Var-
ble poison was forcefully spreading up and uṇa, master of the waters, is your tongue. (26)
down in all directions, all the demigods, along O lord, the sky is your navel, the air is your
with the Lord Himself, approached Lord Śiva breathing, the sun is your eyes, and the water is
[Sadāśiva]. Feeling unsheltered and very much your semen. You are the shelter of all kinds of
afraid, they sought shelter of him. (19) The living entities, high and low. The god of the
demigods observed Lord Śiva sitting on the moon is your mind, and the upper planetary
summit of Kailāsa Hill with his wife, Bhavānī, system is your head. (27) O lord, you are the
for the auspicious development of the three three Vedas personified. The seven seas are
worlds. He was being worshiped by great your abdomen, and the mountains are your
bones. All drugs, creepers and vegetables are
482
the hairs on your body, the Vedic mantras like der the circumstances, therefore, we cannot of-
Gāyatrī are the seven layers of your body, and fer you adequate prayers, but as far as our abil-
the Vedic religious system is the core of your ity allows, we have expressed our feelings.
heart. (28) O lord, the five important Vedic (34) O greatest of all rulers, your actual identity
mantras are represented by your five faces, is impossible for us to understand. As far as we
from which the thirty-eight most celebrated Ve- can see, your presence brings flourishing hap-
dic mantras have been generated. Your Lord- piness to everyone. Beyond this, no one can ap-
ship, being celebrated as Lord Śiva, is self-illu- preciate your activities. We can see this much,
minated. You are directly situated as the su- and nothing more. (35)
preme truth, known as Paramātmā. (29) O lord,
your shadow is seen in irreligion, which brings
about varieties of irreligious creations. The Śrīla Śukadeva Gosvāmī continued: Lord
three modes of naturegoodness, passion and ig- Śiva is always benevolent toward all living en-
noranceare your three eyes. All the Vedic liter- tities. When he saw that the living entities were
atures, which are full of verses, are emanations very much disturbed by the poison, which was
from you because their compilers wrote the spreading everywhere, he was very compas-
various scriptures after receiving your glance. sionate. Thus he spoke to his eternal consort,
(30) O Lord Girīśa, since the impersonal Brah- Satī, as follows. (36)
man effulgence is transcendental to the material
modes of goodness, passion and ignorance, the
various directors of this material world cer- Lord Śiva said: My dear Bhavānī, just see
tainly cannot appreciate it or even know where how all these living entities have been placed
it is. It is not understandable even to Lord in danger because of the poison produced from
Brahmā, Lord Viṣṇu or the King of heaven, the churning of the Ocean of Milk. (37) It is
Mahendra. (31) When annihilation is per- my duty to give protection and safety to all liv-
formed by the flames and sparks emanating ing entities struggling for existence. Certainly
from your eyes, the entire creation is burned to it is the duty of the master to protect his suffer-
ashes. Nonetheless, you do not know how this ing dependents. (38) People in general, being
happens. What then is to be said of your de- bewildered by the illusory energy of the Su-
stroying the Dakṣa-yajña, Tripurāsura and the preme Personality of Godhead, are always en-
kālakūṭa poison? Such activities cannot be sub- gaged in animosity toward one another. But
ject matters for prayers offered to you. (32) Ex- devotees, even at the risk of their own tempo-
alted, self-satisfied persons who preach to the rary lives, try to save them. (39) My dear gentle
entire world think of your lotus feet constantly wife Bhavānī, when one performs benevolent
within their hearts. However, when persons activities for others, the Supreme Personality of
who do not know your austerity see you mov- Godhead, Hari, is very pleased. And when the
ing with Umā, they misunderstand you to be Lord is pleased, I am also pleased, along with
lusty, or when they see you wandering in the all other living creatures. Therefore, let me
crematorium they mistakenly think that you are drink this poison, for all the living entities may
ferocious and envious. Certainly they are thus become happy because of me. (40)
shameless. They cannot understand your activ-
ities. (33) Even personalities like Lord Brahmā
and other demigods cannot understand your po- Śrīla Śukadeva Gosvāmī continued: After
sition, for you are beyond the moving and non- informing Bhavānī in this way, Lord Śiva be-
moving creation. Since no one can understand gan to drink the poison, and Bhavānī, who
you in truth, how can one offer you prayers? It knew perfectly well the capabilities of Lord
is impossible. As far as we are concerned, we Śiva, gave him her permission to do so. (41)
are creatures of Lord Brahmā’s creation. Un- Thereafter, Lord Śiva, who is dedicated to aus-
picious, benevolent work for humanity, com-
passionately took the whole quantity of poison
483
in his palm and drank it. (42) As if in defama- Airāvata, was generated. This elephant was
tion, the poison born from the Ocean of Milk white, and with its four tusks it defied the glo-
manifested its potency by marking Lord Śiva’s ries of Kailāsa Mountain, the glorious abode of
neck with a bluish line. That line, however, is Lord Śiva. (4) Thereafter, O King, eight great
now accepted as an ornament of the Lord. (43) elephants, which could go in any direction,
It is said that great personalities almost always were generated. They were headed by
accept voluntary suffering because of the suf- Airāvaṇa. Eight she-elephants, headed by Ab-
fering of people in general. This is considered hramu, were also generated. (5) Generated
the highest method of worshiping the Supreme thereafter from the great ocean were the cele-
Personality of Godhead, who is present in eve- brated gems Kaustubha-maṇi and Padmarāga-
ryone’s heart. (44) maṇi. Lord Viṣṇu, to decorate His chest, de-
sired to possess them. Generated next was the
pārijāta flower, which decorates the celestial
Upon hearing of this act, everyone, includ- planets. O King, as you fulfill the desires of
ing Bhavānī [the daughter of Mahārāja Dakṣa], everyone on this planet by fulfilling all ambi-
Lord Brahmā, Lord Viṣṇu, and the people in tions, the pārijāta fulfills the desires of every-
general, very highly praised this deed per- one. (6) Next there appeared the Apsarās [who
formed by Lord Śiva, who is worshiped by the are used as prostitutes on the heavenly planets].
demigods and who bestows benedictions upon They were fully decorated with golden orna-
the people. (45) Scorpions, cobras, poisonous ments and lockets and were dressed in fine and
drugs and other animals whose bites are poi- attractive clothing. The Apsarās move very
sonous took the opportunity to drink whatever slowly in an attractive style that bewilders the
little poison had fallen and scattered from Lord inhabitants of the heavenly planets. (7) Then
Śiva’s hand while he was drinking. (46) there appeared the goddess of fortune, Ramā,
who is absolutely dedicated to being enjoyed
by the Supreme Personality of Godhead. She
SB 8.8: The Churning of the Milk Ocean appeared like electricity, surpassing the light-
ning that might illuminate a marble mountain.
(8) Because of her exquisite beauty, her bodily
Śukadeva Gosvāmī continued: Upon Lord features, her youth, her complexion and her
Śiva’s drinking the poison, both the demigods glories, everyone, including the demigods, the
and the demons, being very pleased, began to demons and the human beings, desired her.
churn the ocean with renewed vigor. As a result They were attracted because she is the source
of this, there appeared a cow known as surabhi. of all opulences. (9) The King of heaven, Indra,
(1) O King Parīkṣit, great sages who were com- brought a suitable sitting place for the goddess
pletely aware of the Vedic ritualistic ceremo- of fortune. All the rivers of sacred water, such
nies took charge of that surabhi cow, which as the Ganges and Yamunā, personified them-
produced all the yogurt, milk and ghee abso- selves, and each of them brought pure water in
lutely necessary for offering oblations into the golden waterpots for mother Lakṣmī, the god-
fire. They did this just for the sake of pure ghee, dess of fortune. (10) The land became a person
which they wanted for the performance of sac- and collected all the drugs and herbs needed for
rifices to elevate themselves to the higher plan- installing the Deity. The cows delivered five
etary systems, up to Brahmaloka. (2) Thereaf- products, namely milk, yogurt, ghee, urine and
ter, a horse named Uccaiḥśravā, which was as cow dung, and spring personified collected
white as the moon, was generated. Bali everything produced in spring, during the
Mahārāja desired to possess this horse, and In- months of Caitra and Vaiśākha [April and
dra, the King of heaven, did not protest, for he May]. (11) The great sages performed the bath-
had previously been so advised by the Supreme ing ceremony of the goddess of fortune as di-
Personality of Godhead. (3) As the next result rected in the authorized scriptures, the
of the churning, the king of elephants, named
484
Gandharvas chanted all-auspicious Vedic man- was scrutinizingly examining them, but she
tras, and the professional women dancers very could not find anyone naturally endowed with
nicely danced and sang authorized songs pre- all good qualities. None of them was devoid of
scribed in the Vedas. (12) The clouds in per- faults, and therefore she could not take shelter
sonified form beat various types of drums, of any of them. (19) The goddess of fortune,
known as mṛdaṅgas, paṇavas, murajas and examining the assembly, thought in this way:
ānakas. They also blew conchshells and bugles Someone who has undergone great austerity
known as gomukhas and played flutes and has not yet conquered anger. Someone pos-
stringed instruments. The combined sound of sesses knowledge, but he has not conquered
these instruments was tumultuous. (13) There- material desires. Someone is a very great per-
after, the great elephants from all the directions sonality, but he cannot conquer lusty desires.
carried big water jugs full of Ganges water and Even a great personality depends on something
bathed the goddess of fortune, to the accompa- else. How, then, can he be the supreme control-
niment of Vedic mantras chanted by learned ler? (20) Someone may possess full knowledge
brāhmaṇas. While thus being bathed, the god- of religion but still not be kind to all living en-
dess of fortune maintained her original style, tities. In someone, whether human or demigod,
with a lotus flower in her hand, and she ap- there may be renunciation, but that is not the
peared very beautiful. The goddess of fortune cause of liberation. Someone may possess great
is the most chaste, for she does not know any- power and yet be unable to check the power of
one but the Supreme Personality of Godhead. eternal time. Someone else may have re-
(14) The ocean, which is the source of all valu- nounced attachment to the material world, yet
able jewels, supplied the upper and lower por- he cannot compare to the Supreme Personality
tions of a yellow silken garment. The predomi- of Godhead. Therefore, no one is completely
nating deity of the water, Varuṇa, presented freed from the influence of the material modes
flower garlands surrounded by six-legged bum- of nature. (21) Someone may have longevity
blebees, drunken with honey. (15) but not have auspiciousness or good behavior.
Viśvakarmā, one of the prajāpatis, supplied va- Someone may have both auspiciousness and
rieties of decorated ornaments. The goddess of good behavior, but the duration of his life is not
learning, Sarasvatī, supplied a necklace, Lord fixed. Although such demigods as Lord Śiva
Brahmā supplied a lotus flower, and the inhab- have eternal life, they have inauspicious habits
itants of Nāgaloka supplied earrings. (16) like living in crematoriums. And even if others
are well qualified in all respects, they are not
devotees of the Supreme Personality of God-
Thereafter, mother Lakṣmī, the goddess of head. (22)
fortune, having been properly celebrated with
an auspicious ritualistic ceremony, began mov-
ing about, holding in her hand a garland of lotus Śukadeva Gosvāmī continued: In this way,
flowers, which were surrounded by humming after full deliberation, the goddess of fortune
bumblebees. Smiling with shyness, her cheeks accepted Mukunda as her husband because alt-
decorated by her earrings, she looked ex- hough He is independent and not in want of her,
tremely beautiful. (17) Her two breasts, which He possesses all transcendental qualities and
were symmetrical and nicely situated, were mystic powers and is therefore the most desira-
covered with sandalwood pulp and kuṅkuma ble. (23) Approaching the Supreme Personality
powder, and her waist was very thin. As she of Godhead, the goddess of fortune placed upon
walked here and there, her ankle bells jingling His shoulders the garland of newly grown lotus
softly, she appeared like a creeper of gold. (18) flowers, which was surrounded by humming
While walking among the Gandharvas, Yakṣas, bumblebees searching for honey. Then, expect-
asuras, Siddhas, Cāraṇas and denizens of ing to get a place on the bosom of the Lord, she
heaven, Lakṣmīdevī, the goddess of fortune, remained standing by His side, her face smiling
485
in shyness. (24) The Supreme Personality of and strong like a lion, and he was decorated
Godhead is the father of the three worlds, and with bangles. In his hand he carried a jug filled
His bosom is the residence of mother Lakṣmī, to the top with nectar. (33) This person was
the goddess of fortune, the proprietor of all op- Dhanvantari, a plenary portion of a plenary por-
ulences. The goddess of fortune, by her favora- tion of Lord Viṣṇu. He was very conversant
ble and merciful glance, can increase the opu- with the science of medicine, and as one of the
lence of the three worlds, along with their in- demigods he was permitted to take a share in
habitants and their directors, the demigods. sacrifices. (34) Upon seeing Dhanvantari car-
(25) The inhabitants of Gandharvaloka and rying the jug of nectar, the demons, desiring the
Cāraṇaloka then took the opportunity to play jug and its contents, immediately snatched it
their musical instruments, such as conchshells, away by force. (35) When the jug of nectar was
bugles and drums. They began dancing and carried off by the demons, the demigods were
singing along with their wives. (26) Lord morose. Thus they sought shelter at the lotus
Brahmā, Lord Śiva, the great sage Aṅgirā, and feet of the Supreme Personality of Godhead,
similar directors of universal management Hari. (36) When the Supreme Personality of
showered flowers and chanted mantras indicat- Godhead, who always desires to fulfill the am-
ing the transcendental glories of the Supreme bitions of His devotees, saw that the demigods
Personality of Godhead. (27) All the demi- were morose, He said to them, “Do not be ag-
gods, along with the prajāpatis and their de- grieved. By My own energy I shall bewilder the
scendants, being blessed by Lakṣmījī’s demons by creating a quarrel among them. In
glance upon them, were immediately enriched this way I shall fulfill your desire to have the
with good behavior and transcendental quali- nectar.” (37)
ties. Thus they were very much satisfied. (28)
O King, because of being neglected by the god-
dess of fortune, the demons and Rākṣasas were O King, a quarrel then arose among the de-
depressed, bewildered and frustrated, and thus mons over who would get the nectar first. Each
they became shameless. (29) of them said, “You cannot drink it first. I must
drink it first. Me first, not you!” (38) Some of
the demons said, “All the demigods have taken
Next appeared Vāruṇī, the lotus-eyed god- part in churning the Ocean of Milk. Now, as
dess who controls drunkards. With the permis- everyone has an equal right to partake in any
sion of the Supreme Personality of Godhead, public sacrifice, according to the eternal reli-
Kṛṣṇa, the demons, headed by Bali Mahārāja, gious system it is befitting that the demigods
took possession of this young girl. (30) O now have a share of the nectar.” O King, in this
King, thereafter, while the sons of Kaśyapa, way the weaker demons forbade the stronger
both demons and demigods, were engaged in demons to take the nectar. (39-40) The Su-
churning the Ocean of Milk, a very wonderful preme Personality of Godhead, Viṣṇu, who can
male person appeared. (31) He was strongly counteract any unfavorable situation, then as-
built; his arms were long, stout and strong; his sumed the form of an extremely beautiful
neck, which was marked with three lines, re- woman. This incarnation as a woman, Mohinī-
sembled a conchshell; his eyes were reddish; mūrti, was most pleasing to the mind. Her com-
and his complexion was blackish. He was very plexion resembled in color a newly grown
young, he was garlanded with flowers, and his blackish lotus, and every part of Her body was
entire body was fully decorated with various beautifully situated. Her ears were equally dec-
ornaments. (32) He was dressed in yellow gar- orated with earrings, Her cheeks were very
ments and wore brightly polished earrings beautiful, Her nose was raised and Her face full
made of pearls. The tips of his hair were of youthful luster. Her large breasts made Her
anointed with oil, and his chest was very broad. waist seem very thin. Attracted by the aroma of
His body had all good features, he was stout Her face and body, bumblebees hummed
486
around Her, and thus Her eyes were restless. now all engaged in enmity among ourselves be-
Her hair, which was extremely beautiful, was cause of this one subject matterthe container of
garlanded with mallikā flowers. Her attrac- nectar. Although we have been born in the
tively constructed neck was decorated with a same family, we are becoming increasingly in-
necklace and other ornaments, Her arms were imical. O thin-waisted woman, who are so
decorated with bangles, Her body was covered beautiful in Your prestigious position, we
with a clean sari, and Her breasts seemed like therefore request You to favor us by settling our
islands in an ocean of beauty. Her legs were dispute. (6) All of us, both demons and demi-
decorated with ankle bells. Because of the gods, have been born of the same father,
movements of Her eyebrows as She smiled Kaśyapa, and thus we are related as brothers.
with shyness and glanced over the demons, all But now we are exhibiting our personal prow-
the demons were saturated with lusty desires, ess in dissension. Therefore we request You to
and every one of them desired to possess Her. settle our dispute and divide the nectar equally
(41-46) among us. (7) Having thus been requested by
the demons, the Supreme Personality of God-
head, who had assumed the form of a beautiful
SB 8.9: The Lord Incarnates as Mohinī- woman, began to smile. Looking at them with
Mūrti attractive feminine gestures, She spoke as fol-
lows. (8)
Śukadeva Gosvāmī said: Thereafter, the de-

mons became inimical toward one another. The Supreme Personality of Godhead, in the
Throwing and snatching the container of nec- form of Mohinī, told the demons: O sons of
tar, they gave up their friendly relationship. Kaśyapa Muni, I am only a prostitute. How is
Meanwhile, they saw a very beautiful young it that you have so much faith in Me? A learned
woman coming forward toward them. (1) person never puts his faith in a woman. (9) O
Upon seeing the beautiful woman, the demons demons, as monkeys, jackals and dogs are un-
said, “Alas, how wonderful is Her beauty, how steady in their sexual relationships and want
wonderful the luster of Her body, and how newer and newer friends every day, women
wonderful the beauty of Her youthful age!” who live independently seek new friends daily.
Speaking in this way, they quickly approached Friendship with such a woman is never perma-
Her, full of lusty desires to enjoy Her, and be- nent. This is the opinion of learned scholars.
gan to inquire from Her in many ways. (2) O (10)
wonderfully beautiful girl, You have such nice
eyes, resembling the petals of a lotus flower.
Who are You? Where do You come from? ŚrīŚukadeva Gosvāmī continued: After the
What is Your purpose in coming here, and to demons heard the words of Mohinī-mūrti, who
whom do You belong? O You whose thighs are had spoken as if jokingly, they were all very
extraordinarily beautiful, our minds are becom- confident. They laughed with gravity, and ulti-
ing agitated simply because of seeing You. (3) mately they delivered the container of nectar
What to speak of human beings, even the dem- into Her hands. (11) Thereafter, the Supreme
igods, demons, Siddhas, Gandharvas, Cāraṇas Personality of Godhead, having taken posses-
and the various directors of the universe, the sion of the container of nectar, smiled slightly
Prajāpatis, have never touched You before. It is and spoke in attractive words. She said: My
not that we are unable to understand Your iden- dear demons, if you accept whatever I may do,
tity. (4) O beautiful girl with beautiful eye- whether honest or dishonest, then I can take re-
brows, certainly Providence, by His causeless sponsibility for dividing the nectar among you.
mercy, has sent You to please the senses and (12) The chiefs of the demons were not very
minds of all of us. Is this not a fact? (5) We are expert in deciding things. Upon hearing the
487
sweet words of Mohinī-mūrti, they immedi- tainer of nectar in Her hands, She first ap-
ately assented. “Yes,” they answered. “What proached the demons, satisfied them with sweet
You have said is all right.” Thus the demons words and thus cheated them of their share of
agreed to accept Her decision. (13) the nectar. Then She administered the nectar to
the demigods, who were sitting at a distant
place, to make them free from invalidity, old
The demigods and demons then observed a age and death. (21) O King, since the demons
fast. After bathing, they offered clarified butter had promised to accept whatever the woman
and oblations into the fire and gave charity to did, whether just or unjust, now, to keep this
the cows and to the brāhmaṇas and members of promise, to show their equilibrium and to save
the other orders of society, namely the kṣatri- themselves from fighting with a woman, they
yas, vaiśyas and śūdras, who were all rewarded remained silent. (22) The demons had devel-
as they deserved. Thereafter, the demigods and oped affection for Mohinī-mūrti and a kind of
demons performed ritualistic ceremonies under faith in Her, and they were afraid of disturbing
the directions of the brāhmaṇas. Then they their relationship. Therefore they showed re-
dressed themselves with new garments accord- spect and honor to Her words and did not say
ing to their own choice, decorated their bodies anything that might disturb their friendship
with ornaments, and sat facing east on seats with Her. (23)
made of kuśa grass. (14-15) O King, as the
demigods and demons sat facing east in an
arena fully decorated with flower garlands and Rāhu, the demon who causes eclipses of the
lamps and fragrant with the smoke of incense, sun and moon, covered himself with the dress
that woman, dressed in a most beautiful sari, of a demigod and thus entered the assembly of
Her ankle bells tinkling, entered the arena, the demigods and drank nectar without being
walking very slowly because of Her big, low detected by anyone, even by the Supreme Per-
hips. Her eyes were restless due to youthful sonality of Godhead. The moon and the sun,
pride, Her breasts were like water jugs, Her however, because of permanent animosity to-
thighs resembled the trunks of elephants, and ward Rāhu, understood the situation. Thus
She carried a waterpot in Her hand. (16-17) Rāhu was detected. (24) The Supreme Person-
Her attractive nose and cheeks and Her ears, ality of Godhead, Hari, using His disc, which
adorned with golden earrings, made Her face was sharp like a razor, at once cut off Rāhu’s
very beautiful. As She moved, Her sari’s border head. When Rāhu’s head was severed from his
on Her breasts moved slightly aside. When the body, the body, being untouched by the nectar,
demigods and demons saw these beautiful fea- could not survive. (25) Rāhu’s head, however,
tures of Mohinī-mūrti, who was glancing at having been touched by the nectar, became im-
them and slightly smiling, they were all com- mortal. Thus Lord Brahmā accepted Rāhu’s
pletely enchanted. (18) Demons are by nature head as one of the planets. Since Rāhu is an
crooked like snakes. Therefore, to distribute a eternal enemy of the moon and the sun, he al-
share of the nectar to them was not at all feasi- ways tries to attack them on the nights of the
ble, since this would be as dangerous as supply- full moon and the dark moon. (26) The Su-
ing milk to a snake. Considering this, the Su- preme Personality of Godhead is the best friend
preme Personality of Godhead, who never falls and well-wisher of the three worlds. Thus when
down, did not deliver a share of nectar to the the demigods had almost finished drinking the
demons. (19) The Supreme Personality of nectar, the Lord, in the presence of all the de-
Godhead as Mohinī-mūrti, the master of the mons, disclosed His original form. (27) The
universe, arranged separate lines of sitting place, the time, the cause, the purpose, the ac-
places and seated the demigods and demons activity and the ambition were all the same for
cording to their positions. (20) Taking the con- both the demigods and the demons, but the
demigods achieved one result and the demons
488
another. Because the demigods are always un- beat one another with swords, arrows and vari-
der the shelter of the dust of the Lord’s lotus eties of other weapons. (6) The sounds of the
feet, they could very easily drink the nectar and conchshells, bugles, drums, bherīs andḍamarīs
get its result. The demons, however, not having [kettledrums], as well as the sounds made by
sought shelter at the lotus feet of the Lord, were the elephants, horses and soldiers, who were
unable to achieve the result they desired. (28) both on chariots and on foot, were tumultuous.
In human society there are various activities (7) On that battlefield, the charioteers fought
performed for the protection of one’s wealth with the opposing charioteers, the infantry sol-
and life by one’s words, one’s mind and one’s diers with the opposing infantry, the soldiers on
actions, but they are all performed for one’s horseback with the opposing soldiers on horse-
personal or extended sense gratification with back, and the soldiers on the backs of elephants
reference to the body. All these activities are with the enemy soldiers on elephants. In this
baffled because of being separate from devo- way, the fighting took place between equals.
tional service. But when the same activities are (8) Some soldiers fought on the backs of cam-
performed for the satisfaction of the Lord, the els, some on the backs of elephants, some on
beneficial results are distributed to everyone, asses, some on white-faced and red-faced mon-
just as water poured on the root of a tree is dis- keys, some on tigers and some on lions. In this
tributed throughout the entire tree. (29) way, they all engaged in fighting. (9) O King,
some soldiers fought on the backs of vultures,
eagles, ducks, hawks and bhāsa birds. Some
SB 8.10: The Battle Between the Demigods fought on the backs of timiṅgilas, which can
and the Demons devour huge whales, some on the backs of
śarabhas, and some on buffalo, rhinoceroses,
cows, bulls, jungle cows and aruṇas. Others
Śukadeva Gosvāmī said: O King, the de- fought on the backs of jackals, rats, lizards, rab-
mons and Daityas all engaged with full atten- bits, human beings, goats, black deer, swans
tion and effort in churning the ocean, but be- and boars. In this way, mounted on animals of
cause they were not devotees of Vāsudeva, the the water, land and sky, including animals with
Supreme Personality of Godhead, Kṛṣṇa, they deformed bodies, both armies faced each other
were not able to drink the nectar. (1) O King, and went forward. (10-12)
after the Supreme Personality of Godhead had
brought to completion the affairs of churning
the ocean and feeding the nectar to the demi- O King, O descendant of Mahārāja Pāṇḍu,
gods, who are His dear devotees, He left the the soldiers of both the demigods and demons
presence of them all and was carried by Garuḍa were decorated by canopies, colorful flags, and
to His own abode. (2) Seeing the victory of the umbrellas with handles made of valuable jew-
demigods, the demons became intolerant of els and pearls. They were further decorated by
their superior opulence. Thus they began to fans made of peacock feathers and by other fans
march toward the demigods with raised weap- also. The soldiers, their upper and lower gar-
ons. (3) Thereafter, being enlivened because of ments waving in the breeze, naturally looked
drinking the nectar, the demigods, who are al- very beautiful, and in the light of the glittering
ways at the shelter of the lotus feet of Nārāyaṇa, sunshine their shields, ornaments and sharp,
used their various weapons to counterattack the clean weapons appeared dazzling. Thus the
demons in a fighting spirit. (4) O King, a fierce ranks of soldiers seemed like two oceans with
battle on the beach of the Ocean of Milk ensued bands of aquatics. (13-15) For that battle the
between the demigods and the demons. The most celebrated commander in chief, Mahārāja
fighting was so terrible that simply hearing Bali, son of Virocana, was seated on a wonder-
about it would make the hair on one’s body ful airplane named Vaihāyasa. O King, this
stand on end. (5) Both parties in that fight were
extremely angry at heart, and in enmity they
489
beautifully decorated airplane had been manu- Kālanābha, Viśvakarmā with Maya Dānava,
factured by the demon Maya and was equipped Tvaṣṭā with Śambara, and the sun-god with Vi-
with weapons for all types of combat. It was in- rocana. (29) The demigod Aparājita fought
conceivable and indescribable. Indeed, it was with Namuci, and the two Aśvinī-kumāra
sometimes visible and sometimes not. Seated in brothers fought with Vṛṣaparvā. The sun-god
this airplane under a beautiful protective um- fought with the one hundred sons of Mahārāja
brella and being fanned by the best of cāmaras, Bali, headed by Bāṇa, and the moon-god fought
Mahārāja Bali, surrounded by his captains and with Rāhu. The demigod controlling air fought
commanders, appeared just like the moon ris- with Puloma, and Śumbha and Niśumbha
ing in the evening, illuminating all directions. fought the supremely powerful material en-
(16-18) Surrounding Mahārāja Bali on all sides ergy, Durgādevī, who is called Bhadra Kālī.
were the commanders and captains of the de- (30-31) O Mahārāja Parīkṣit, suppressor of en-
mons, sitting on their respective chariots. emies [Arindama], Lord Śiva fought with
Among them were the following demons: Na- Jambha, and Vibhāvasu fought with
muci, Śambara, Bāṇa, Vipracitti, Ayomukha, Mahiṣāsura. Ilvala, along with his brother
Dvimūrdhā, Kālanābha, Praheti, Heti, Ilvala, Vātāpi, fought the sons of Lord Brahmā. Dur-
Śakuni, Bhūtasantāpa, Vajradaṁṣṭra, Virocana, marṣa fought with Cupid, the demon Utkala
Hayagrīva, Śaṅkuśirā, Kapila, Meghadun- with the Mātṛkā demigoddesses, Bṛhaspati with
dubhi, Tāraka, Cakradṛk, Śumbha, Niśumbha, Śukrācārya, and Śanaiścara [Saturn] with Na-
Jambha, Utkala, Ariṣṭa, Ariṣṭanemi, Tripu- rakāsura. The Maruts fought Nivātakavaca, the
rādhipa, Maya, the sons of Puloma, the Kāleyas Vasus fought the Kālakeya demons, the
and Nivātakavaca. All of these demons had Viśvedeva demigods fought the Pauloma de-
been deprived of their share of the nectar and mons, and the Rudras fought the Krodhavaśa
had shared merely in the labor of churning the demons, who were victims of anger. (32-34)
ocean. Now, they fought against the demigods,
and to encourage their armies, they made a tu-
multuous sound like the roaring of lions and All of these demigods and demons assem-
blew loudly on conchshells. Balabhit, Lord In- bled on the battlefield with a fighting spirit and
dra, upon seeing this situation of his ferocious attacked one another with great strength. All of
rivals, became extremely angry. (19-24) Sit- them desiring victory, they fought in pairs, hit-
ting on Airāvata, an elephant who can go any- ting one another severely with sharpened ar-
where and who holds water and wine in reserve rows, swords and lances. (35) They severed
for showering, Lord Indra looked just like the one another’s heads, using weapons like
sun rising from Udayagiri, where there are res- bhuśuṇḍis, cakras, clubs, ṛṣṭis, paṭṭiśas, śaktis,
ervoirs of water. (25) Surrounding Lord Indra, ulmukas, prāsas, paraśvadhas, nistriṁśas,
King of heaven, were the demigods, seated on lances, parighas, mudgaras and bhindipālas.
various types of vehicles and decorated with (36) The elephants, horses, chariots, chariot-
flags and weapons. Present among them were eers, infantry soldiers and various kinds of car-
Vāyu, Agni, Varuṇa and other rulers of various riers, along with their riders, were slashed to
planets, along with their associates. (26) pieces. The arms, thighs, necks and legs of the
soldiers were severed, and their flags, bows, ar-
mor and ornaments were torn apart. (37) Be-
The demigods and demons came before cause of the impact on the ground of the legs of
each other and reproached one another with the demons and demigods and the wheels of the
words piercing to the heart. Then they drew chariots, particles of dust flew violently into the
near and began fighting face to face in pairs. sky and made a dust cloud that covered all di-
(27) O King, Mahārāja Bali fought with Indra, rections of outer space, as far as the sun. But
Kārttikeya with Tāraka, Varuṇa with Heti, and when the particles of dust were followed by
Mitra with Praheti. (28) Yamarāja fought with drops of blood being sprinkled all over space,
490
the dust cloud could no longer float in the sky. everything. (47) O my King, many hundreds of
(38) In the course of the battle, the warfield be- male and female carnivorous demons, com-
came strewn with the severed heads of heroes, pletely naked and carrying tridents in their
their eyes still staring and their teeth still hands, then appeared, crying the slogans “Cut
pressed against their lips in anger. Helmets and them to pieces! Pierce them!” (48) Fierce
earrings were scattered from these severed clouds, harassed by strong winds, then ap-
heads. Similarly, many arms, decorated with peared in the sky. Rumbling very gravely with
ornaments and clutching various weapons, the sound of thunder, they began to shower live
were strewn here and there, as were many legs coals. (49) A great devastating fire created by
and thighs, which resembled the trunks of ele- Bali Mahārāja began burning all the soldiers of
phants. (39) Many headless trunks were gener- the demigods. This fire, accompanied by blast-
ated on that battlefield. With weapons in their ing winds, seemed as terrible as the Sāṁvartaka
arms, those ghostly trunks, which could see fire, which appears at the time of dissolution.
with the eyes in the fallen heads, attacked the (50) Thereafter, whirlpools and sea waves, ag-
enemy soldiers. (40) itated by fierce blasts of wind, appeared every-
where, before everyone’s vision, in a furious
flood. (51) While this magical atmosphere in
Mahārāja Bali then attacked Indra with ten the fight was being created by the invisible de-
arrows and attacked Airāvata, Indra’s carrier mons, who were expert in such illusions, the
elephant, with three arrows. With four arrows soldiers of the demigods became morose. (52)
he attacked the four horsemen guarding O King, when the demigods could find no way
Airāvata’s legs, and with one arrow he attacked to counteract the activities of the demons, they
the driver of the elephant. (41) Before Bali wholeheartedly meditated upon the Supreme
Mahārāja’s arrows could reach him, Indra, Personality of Godhead, the creator of the uni-
King of heaven, who is expert in dealing with verse, who then immediately appeared. (53)
arrows, smiled and counteracted the arrows The Supreme Personality of Godhead, whose
with arrows of another type, known as bhalla, eyes resemble the petals of a newly blossomed
which were extremely sharp. (42) When Bali lotus, sat on the back of Garuḍa, spreading His
Mahārāja saw the expert military activities of lotus feet over Garuḍa’s shoulders. Dressed in
Indra, he could not restrain his anger. Thus he yellow, decorated by the Kaustubha gem and
took up another weapon, known as śakti, which the goddess of fortune, and wearing an invalu-
blazed like a great firebrand. But Indra cut that able helmet and earrings, the Supreme Lord,
weapon to pieces while it was still in Bali’s holding various weapons in His eight hands,
hand. (43) Thereafter, one by one, Bali became visible to the demigods. (54) As the
Mahārāja used a lance, prāsa, tomara, ṛṣṭis and dangers of a dream cease when the dreamer
other weapons, but whatever weapons he took awakens, the illusions created by the jugglery
up, Indra immediately cut them to pieces. (44) of the demons were vanquished by the tran-
scendental prowess of the Supreme Personality
of Godhead as soon as He entered the battle-
My dear King, Bali Mahārāja then disap- field. Indeed, simply by remembrance of the
peared and resorted to demoniac illusions. A gi- Supreme Personality of Godhead, one becomes
ant mountain, generated from illusion, then ap- free from all dangers. (55) O King, when the
peared above the heads of the demigod soldiers. demon Kālanemi, who was carried by a lion,
(45) From that mountain fell trees blazing in a saw that the Supreme Personality of Godhead,
forest fire. Chips of stone, with sharp edges like carried by Garuḍa, was on the battlefield, the
picks, also fell and smashed the heads of the demon immediately took his trident, whirled it
demigod soldiers. (46) Scorpions, large snakes and discharged it at Garuḍa’s head. The Su-
and many other poisonous animals, as well as preme Personality of Godhead, Hari, the master
lions, tigers, boars and great elephants, all be-
gan falling upon the demigod soldiers, crushing
491
of the three worlds, immediately caught the tri- Although you can produce so much jugglery
dent, and with the very same weapon he killed through illusion, you are endowed with a poor
the enemy Kālanemi, along with his carrier, the fund of knowledge. Now, try to exist on this
lion. (56) Thereafter, two very powerful de- battlefield with your relatives and friends. (6)
mons named Mālī and Sumālī were killed by
the Supreme Lord, who severed their heads
with His disc. Then Mālyavān, another demon, Bali Mahārāja replied: All those present on
attacked the Lord. With his sharp club, the de- this battlefield are certainly under the influence
mon, who was roaring like a lion, attacked of eternal time, and according to their pre-
Garuḍa, the lord of the birds, who are born from scribed activities, they are destined to receive
eggs. But the Supreme Personality of Godhead, fame, victory, defeat and death, one after an-
the original person, used His disc to cut off the other. (7) Seeing the movements of time, those
head of that enemy also. (57) who are cognizant of the real truth neither re-
joice nor lament for different circumstances.
Therefore, because you are jubilant due to your
SB 8.11: King Indra Annihilates the De- victory, you should be considered not very
mons learned. (8) You demigods think that your own
selves are the cause of your attaining fame and
victory. Because of your ignorance, saintly per-
Śukadeva Gosvāmī said: Thereafter, by the sons feel sorry for you. Therefore, although
supreme grace of the Supreme Personality of your words afflict the heart, we do not accept
Godhead, Śrī Hari, all the demigods, headed by them. (9)
Indra and Vāyu, were brought back to life. Be-
ing enlivened, the demigods began severely
beating the very same demons who had de- Śukadeva Gosvāmī said: After thus rebuk-
feated them before. (1) When the most power- ing Indra, King of heaven, with sharp words,
ful Indra became angry and took his thunder- Bali Mahārāja, who could subdue any other
bolt in hand to kill Mahārāja Bali, the demons hero, drew back to his ear the arrows known as
began lamenting, “Alas, alas!” (2) Sober and nārācas and attacked Indra with these arrows.
tolerant and well equipped with paraphernalia Then he again chastised Indra with strong
for fighting, Bali Mahārāja moved before Indra words. (10) Since Mahārāja Bali’s rebukes
on the great battlefield. King Indra, who always were truthful, King Indra did not at all become
carries the thunderbolt in his hand, rebuked sorry, just as an elephant beaten by its driver’s
Bali Mahārāja as follows. (3) rod does not become agitated. (11) When In-
dra, the defeater of enemies, released his infal-
lible thunderbolt scepter at Bali Mahārāja with
Indra said: O rascal, as a cheater sometimes a desire to kill him, Bali Mahārāja indeed fell
binds the eyes of a child and takes away his to the ground with his airplane, like a mountain
possessions, you are trying to defeat us by dis- with its wings cut off. (12) When the demon
playing some mystic power, although you Jambhāsura saw that his friend Bali had fallen,
know that we are the masters of all such mystic he appeared before Indra, the enemy, just to
powers. (4) Those fools and rascals who want serve Bali Mahārāja with friendly behavior.
to ascend to the upper planetary system by mys- (13) The greatly powerful Jambhāsura, carried
tic power or mechanical means, or who en- by a lion, approached Indra and forcefully
deavor to cross even the upper planets and struck him on the shoulder with his club. He
achieve the spiritual world or liberation, I cause also struck Indra’s elephant. (14) Being beaten
to be sent to the lowest region of the universe. by Jambhāsura’s club, Indra’s elephant was
(5) Today, with my thunderbolt, which has confused and aggrieved. Thus it touched its
hundreds of sharp edges, I, the same powerful knees to the ground and fell unconscious. (15)
person, shall sever your head from your body. Thereafter, Mātali, Indra’s chariot driver,
492
brought Indra’s chariot, which was drawn by bright and beautiful in the vision of everyone.
one thousand horses. Indra then left his ele- (26) When Indra, who is known as Vajra-dhara,
phant and got onto the chariot. (16) Appreciat- the carrier of the thunderbolt, saw his own sol-
ing Mātali’s service, Jambhāsura, the best of diers so oppressed by the enemies on the battle-
the demons, smiled. Nonetheless, he struck field, he became very angry. Thus he took up
Mātali in the battle with a trident of blazing fire. his thunderbolt to kill the enemies. (27) O King
(17) Although the pain was extremely severe, Parīkṣit, King Indra used his thunderbolt to cut
Mātali tolerated it with great patience. Indra, off the heads of both Bala and Pāka in the pres-
however, became extremely angry at ence of all their relatives and followers. In this
Jambhāsura. He struck Jambhāsura with his way he created a very fearful atmosphere on the
thunderbolt and thus severed his head from his battlefield. (28)
body. (18)
O King, when Namuci, another demon, saw

When Nārada Ṛṣi informed Jambhāsura’s the killing of both Bala and Pāka, he was full of
friends and relatives that Jambhāsura had been grief and lamentation. Thus he angrily made a
killed, the three demons named Namuci, Bala great attempt to kill Indra. (29) Being angry
and Pāka arrived on the battlefield in great and roaring like a lion, the demon Namuci took
haste. (19) Rebuking Indra with harsh, cruel up a steel spear, which was bound with bells
words that were piercing to the heart, these de- and decorated with ornaments of gold. He
mons showered him with arrows, just as tor- loudly cried, “Now you are killed!” Thus com-
rents of rain wash a great mountain. (20) ing before Indra to kill him, Namuci released
Quickly handling the situation on the battle- his weapon. (30) O King, when Indra, King of
field, the demon Bala put all of Indra’s one heaven, saw this very powerful spear falling to-
thousand horses into tribulation by simultane- ward the ground like a blazing meteor, he im-
ously piercing them all with an equal number mediately cut it to pieces with his arrows. Then,
of arrows. (21) Pāka, another demon, attacked being very angry, he struck Namuci’s shoulder
both the chariot, with all its paraphernalia, and with his thunderbolt to cut off Namuci’s head.
the chariot driver, Mātali, by fitting two hun- (31) Although King Indra hurled his thunder-
dred arrows to his bow and releasing them all bolt at Namuci with great force, it could not
simultaneously. This was indeed a wonderful even pierce his skin. It is very wonderful that
act on the battlefield. (22) Then Namuci, an- the famed thunderbolt that had pierced the body
other demon, attacked Indra and injured him of Vṛtrāsura could not even slightly injure the
with fifteen very powerful golden-feathered ar- skin of Namuci’s neck. (32) When Indra saw
rows, which roared like a cloud full of water. the thunderbolt return from the enemy, he was
(23) Other demons covered Indra, along with very much afraid. He began to wonder whether
his chariot and chariot driver, with incessant this had happened because of some miraculous
showers of arrows, just as clouds cover the sun superior power. (33) Indra thought: Formerly,
in the rainy season. (24) The demigods, being when many mountains flying in the sky with
severely oppressed by their enemies and being wings would fall to the ground and kill people,
unable to see Indra on the battlefield, were very I cut their wings with this same thunderbolt.
anxious. Having no captain or leader, they be- (34) Vṛtrāsura was the essence of the austerities
gan lamenting like traders in a wrecked vessel undergone by Tvaṣṭā, yet the thunderbolt killed
in the midst of the ocean. (25) Thereafter, Indra him. Indeed, not only he but also many other
released himself from the cage of the network stalwart heroes, whose very skin could not be
of arrows. Appearing with his chariot, flag, injured even by all kinds of weapons, were
horses and chariot driver and thus pleasing the killed by the same thunderbolt. (35) But now,
sky, the earth and all directions, he shone efful- although the same thunderbolt has been re-
gently like the sun at the end of night. Indra was leased against a less important demon, it has
493
been ineffectual. Therefore, although it was as tlefield took Bali Mahārāja, who was in a pre-
good as a brahmāstra, it has now become use- carious condition, to the hill known as Astagiri.
less like an ordinary rod. I shall therefore hold (46) There, on that hill, Śukrācārya brought to
it no longer. (36) Śukadeva Gosvāmī contin- life all the dead demoniac soldiers who had not
ued: While the morose Indra was lamenting in lost their heads, trunks and limbs. He achieved
this way, an ominous, unembodied voice said this by his own mantra, known as Saṁjīvanī.
from the sky, “This demon Namuci is not to be (47) Bali Mahārāja was very experienced in
annihilated by anything dry or moist.” (37) The universal affairs. When he regained his senses
voice also said, “O Indra, because I have given and memory by the grace of Śukrācārya, he
this demon the benediction that he will never be could understand everything that had hap-
killed by any weapon that is dry or moist, you pened. Therefore, although he had been de-
have to think of another way to kill him.” (38) feated, he did not lament. (48)
After hearing the ominous voice, Indra, with
great attention, began to meditate on how to kill
the demon. He then saw that foam would be the SB 8.12: The Mohinī-mūrti Incarnation Be-
means, for it is neither moist nor dry. (39) Thus wilders Lord Śiva
Indra, King of heaven, severed Namuci’s head
with a weapon of foam, which was neither dry
nor moist. Then all the sages satisfied Indra, the Śukadeva Gosvāmī said: The Supreme Per-
exalted personality, by showering flowers and sonality of Godhead, Hari, in the form of a
garlands upon him, almost covering him. (40) woman, captivated the demons and enabled the
Viśvāvasu and Parāvasu, the two chiefs of the demigods to drink the nectar. After hearing of
Gandharvas, sang in great happiness. The ket- these pastimes, Lord Śiva, who is carried by a
tledrums of the demigods sounded, and the Ap- bull, went to the place where Madhusūdana, the
sarās danced in jubilation. (41) Vāyu, Agni, Lord, resides. Accompanied by his wife, Umā,
Varuṇa and other demigods began killing the and surrounded by his companions, the ghosts,
demons who opposed them, just as lions kill Lord Śiva went there to see the Lord’s form as
deer in a forest. (42) O King, when Lord a woman. (1-2) The Supreme Personality of
Brahmā saw the imminent total annihilation of Godhead welcomed Lord Śiva and Umā with
the demons, he sent a message with Nārada, great respect, and after being seated comforta-
who went before the demigods to make them bly, Lord Śiva duly worshiped the Lord and
stop fighting. (43) smilingly spoke as follows. (3)
The great sage Nārada said: All of you dem- Lord Mahādeva said: O chief demigod
igods are protected by the arms of Nārāyaṇa, among the demigods, O all-pervading Lord,
the Supreme Personality of Godhead, and by master of the universe, by Your energy You are
His grace you have gotten the nectar. By the transformed into the creation. You are the root
grace of the goddess of fortune, you are glori- and efficient cause of everything. You are not
ous in every way. Therefore, please stop this material. Indeed, You are the Supersoul or su-
fighting. (44) preme living force of everything. Therefore,
You are Parameśvara, the supreme controller of
all controllers. (4) The manifest, the unmani-
ŚrīŚukadeva Gosvāmī said: Accepting the fest, false ego and the beginning, maintenance
words of Nārada, the demigods gave up their and annihilation of this cosmic manifestation
anger and stopped fighting. Being praised by all come from You, the Supreme Personality of
their followers, they returned to their heavenly Godhead. But because You are the Absolute
planets. (45) Following the order of Nārada Truth, the supreme absolute spirit soul, the Su-
Muni, whatever demons remained on the bat- preme Brahman, such changes as birth, death
and sustenance do not exist in You. (5) Pure
494
devotees or great saintly persons who desire to mode of goodness. Nonetheless, we are bewil-
achieve the highest goal in life and who are dered by Your illusory energy and cannot un-
completely free from all material desires for derstand what this creation is. Aside from us,
sense gratification engage constantly in the what is to be said of others, like the demons and
transcendental service of Your lotus feet. (6) human beings, who are in the base modes of
My Lord, You are the Supreme Brahman, com- material nature [rajo-guṇa and tamo-guṇa]?
plete in everything. Being completely spiritual, How will they know You? (10) My Lord, You
You are eternal, free from the material modes are the supreme knowledge personified. You
of nature, and full of transcendental bliss. In- know everything about this creation and its be-
deed, for You there is no question of lamenta- ginning, maintenance and annihilation, and
tion. Since You are the supreme cause, the You know all the endeavors made by the living
cause of all causes, nothing can exist without entities, by which they are either implicated in
You. Yet we are different from You in a rela- this material world or liberated from it. As the
tionship of cause and effect, for in one sense the air enters the vast sky and also enters the bodies
cause and effect are different. You are the orig- of all moving and nonmoving entities, You are
inal cause of creation, manifestation and anni- present everywhere, and therefore You are the
hilation, and You bestow benedictions upon all knower of all. (11) My Lord, I have seen all
living entities. Everyone depends upon You for kinds of incarnations You have exhibited by
the results of his activities, but You are always Your transcendental qualities, and now that
independent. (7) My dear Lord, Your Lordship You have appeared as a beautiful young
alone is the cause and the effect. Therefore, alt- woman, I wish to see that form of Your Lord-
hough You appear to be two, You are the abso- ship. (12) My Lord, we have come here desir-
lute one. As there is no difference between the ing to see that form of Your Lordship which
gold of a golden ornament and the gold in a You showed to the demons to captivate them
mine, there is no difference between cause and completely and in this way enable the demi-
effect; both of them are the same. Only because gods to drink nectar. I am very eager to see that
of ignorance do people concoct differences and form. (13)
dualities. You are free from material contami-
nation, and since the entire cosmos is caused by
You and cannot exist without You, it is an ef- Śukadeva Gosvāmīsaid: When Lord Viṣṇu
fect of Your transcendental qualities. Thus the was thus requested by Lord Śiva, who carries a
conception that Brahman is true and the world trident in his hand, He smiled with gravity and
false cannot be maintained. (8) Those who are replied to Lord Śiva as follows. (14)
known as the impersonalist Vedāntists regard
You as the impersonal Brahman. Others,
known as the Mīmāṁsaka philosophers, regard The Supreme Personality of Godhead said:
You as religion. The Sāṅkhya philosophers re- When the demons took away the jug of nectar,
gard You as the transcendental person who is I assumed the form of a beautiful woman to be-
beyond prakṛti and puruṣa and who is the con- wilder them by directly cheating them and thus
troller of even the demigods. The followers of to act in the interest of the demigods. (15) O
the codes of devotional service known as the best of the demigods, I shall now show you My
Pañcarātras regard You as being endowed with form that is very much appreciated by those
nine different potencies. And the Patañjala phi- who are lusty. Since you want to see that form,
losophers, the followers of Patañjali Muni, re- I shall reveal it in your presence. (16)
gard You as the supreme independent Person-
ality of Godhead, who has no equal or superior.
(9) O my Lord, I, who am considered to be the Śukadeva Gosvāmī continued: After speak-
best of the demigods, and Lord Brahmā and the ing in this way, the Supreme Personality of
great ṛṣis, headed by Marīci, are born of the Godhead, Viṣṇu, immediately disappeared, and
Lord Śiva remained there with Umā, looking
495
for Him all around with moving eyes. (17) The beautiful woman was already naked,
Thereafter, in a nice forest nearby, full of trees and when She saw Lord Śiva coming toward
with reddish-pink leaves and varieties of flow- Her, She became extremely bashful. Thus She
ers, Lord Śiva saw a beautiful woman playing kept smiling, but She hid Herself among the
with a ball. Her hips were covered with a shin- trees and did not stand in one place. (26) His
ing sari and ornamented with a belt. (18) Be- senses being agitated, Lord Śiva, victimized by
cause the ball was falling down and bouncing lusty desires, began to follow Her, just as a
up, as She played with it Her breasts trembled, lusty elephant follows a she-elephant. (27) Af-
and because of the weight of those breasts and ter following Her with great speed, Lord Śiva
Her heavy flower garlands, Her waist appeared caught Her by the braid of Her hair and dragged
to be all but breaking at every step, as Her two Her near him. Although She was unwilling, he
soft feet, which were reddish like coral, moved embraced Her with his arms. (28) Being em-
here and there. (19) The woman’s face was braced by Lord Śiva like a female elephant em-
decorated by broad, beautiful, restless eyes, braced by a male, the woman, whose hair was
which moved as the ball bounced here and there scattered, swirled like a snake. O King, this
from Her hand. The two brilliant earrings on woman, who had large, high hips, was a woman
Her ears decorated Her shining cheeks like blu- of yoga-māyā presented by the Supreme Per-
ish reflections, and the hair scattered on Her sonality of Godhead. She released Herself
face made Her even more beautiful to see. (20) somehow or other from the fond embrace of
As She played with the ball, the sari covering Lord Śiva’s arms and ran away. (29-30) As if
Her body became loose, and Her hair scattered. harassed by an enemy in the form of lusty de-
She tried to bind Her hair with Her beautiful sires, Lord Śiva followed the path of Lord
left hand, and at the same time She played with Viṣṇu, who acts very wonderfully and who had
the ball by striking it with Her right hand. This taken the form of Mohinī. (31) Just as a mad-
was so attractive that the Supreme Lord, by His dened bull elephant follows a female elephant
internal potency, in this way captivated every- who is able to conceive pregnancy, Lord Śiva
one. (21) While Lord Śiva observed the beau- followed the beautiful woman and discharged
tiful woman playing with the ball, She some- semen, even though his discharge of semen
times glanced at him and slightly smiled in never goes in vain. (32) O King, wheresoever
bashfulness. As he looked at the beautiful on the surface of the globe fell the semen of the
woman and She watched him, he forgot both great personality of Lord Śiva, mines of gold
himself and Umā, his most beautiful wife, as and silver later appeared. (33) Following Moh-
well as his associates nearby. (22) When the inī, Lord Śiva went everywherenear the shores
ball leaped from Her hand and fell at a distance, of the rivers and lakes, near the mountains, near
the woman began to follow it, but as Lord Śiva the forests, near the gardens, and wherever
observed these activities, a breeze suddenly there lived great sages. (34) O Mahārāja
blew away the fine dress and belt that covered Parīkṣit, best of kings, when Lord Śiva had
her. (23) Thus Lord Śiva saw the woman, fully discharged semen, he could see how he
every part of whose body was beautifully himself had been victimized by the illusion cre-
formed, and the beautiful woman also looked at ated by the Supreme Personality of Godhead.
him. Therefore, thinking that She was attracted Thus he restrained himself from any further
to him, Lord Śiva became very much attracted māyā. (35) Thus Lord Śiva could understand
to Her. (24) Lord Śiva, his good sense taken his position and that of the Supreme Personality
away by the woman because of lusty desires to of Godhead, who has unlimited potencies. Hav-
enjoy with Her, became so mad for Her that ing reached this understanding, he was not at
even in the presence of Bhavānī he did not hes- all surprised by the wonderful way Lord Viṣṇu
itate to approach Her. (25) had acted upon him. (36) Seeing Lord Śiva
unagitated and unashamed, Lord Viṣṇu
496
[Madhusūdana] was very pleased. Thus He re- Śukadeva Gosvāmī said: My dear King, the
sumed His original form and spoke as follows. person who bore the great mountain on His
(37) back for the churning of the Ocean of Milk is
the same Supreme Personality of Godhead,
known as Śārṅga-dhanvā. I have now described
The Supreme Personality of Godhead said: to you His prowess. (45) The endeavor of one
O best of the demigods, although you have who constantly hears or describes this narration
been amply harassed because of My potency in of the churning of the Ocean of Milk will never
assuming the form of a woman, you are estab- be fruitless. Indeed, chanting the glories of the
lished in your position. Therefore, may all good Supreme Personality of Godhead is the only
fortune be upon you. (38) My dear Lord means to annihilate all sufferings in this mate-
Śambhu, who within this material world but rial world. (46) Assuming the form of a young
you can surpass My illusory energy? People are woman and thus bewildering the demons, the
generally attached to sense enjoyment and con- Supreme Personality of Godhead distributed to
quered by its influence. Indeed, the influence of His devotees, the demigods, the nectar pro-
material nature is very difficult for them to sur- duced from the churning of the Ocean of Milk.
mount. (39) The material, external energy Unto that Supreme Personality of Godhead,
[māyā], who cooperates with Me in creation who always fulfills the desires of His devotees,
and who is manifested in the three modes of na- I offer my respectful obeisances. (47)
ture, will not be able to bewilder you any
longer. (40)
SB 8.13: Description of Future Manus
Śukadeva Gosvāmī said: O King, having

thus been praised by the Supreme Personality, Śukadeva Gosvāmī said: The present Manu,
who bears the mark of Śrīvatsa on His chest, who is named Śrāddhadeva, is the son of Vi-
Lord Śiva circumambulated Him. Then, after vasvān, the predominating deity on the sun
taking permission from Him, Lord Śiva re- planet. Śrāddhadeva is the seventh Manu. Now
turned to his abode, Kailāsa, along with his as- please hear from me as I describe his sons. (1)
sociates. (41) O descendant of Bharata O King Parīkṣit, among the ten sons of Manu
Mahārāja, Lord Śiva, in jubilation, then ad- are Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nar-
dressed his wife, Bhavānī, who is accepted by iṣyanta and Nābhāga. The seventh son is known
all authorities as the potency of Lord Viṣṇu. as Diṣṭa. Then come Tarūṣa and Pṛṣadhra, and
(42) the tenth son is known as Vasumān. (2-3) In
this manvantara, O King, the Ādityas, the Va-
sus, the Rudras, the Viśvedevas, the Maruts, the
Lord Śiva said: O Goddess, you have now two Aśvinī-kumāra brothers and the Ṛbhus are
seen the illusory energy of the Supreme Person- the demigods. Their head king [Indra] is Pu-
ality of Godhead, who is the unborn master of randara. (4) Kaśyapa, Atri, Vasiṣṭha,
everyone. Although I am one of the principal Viśvāmitra, Gautama, Jamadagni and Bha-
expansions of His Lordship, even I was illu- radvāja are known as the seven sages. (5) In
sioned by His energy. What then is to be said this manvantara, the Supreme Personality of
of others, who are fully dependent on māyā? Godhead appeared as the youngest of all the
(43) When I finished performing mystic yoga Ādityas, known as Vāmana, the dwarf. His fa-
for one thousand years, you asked me upon ther was Kaśyapa and His mother Aditi. (6)
whom I was meditating. Now, here is that Su-
preme Person to whom time has no entrance
and who the Vedas cannot understand. (44) I have briefly explained to you the position
of the seven Manus. Now I shall describe the
future Manus, along with the incarnations of
497
Lord Viṣṇu. (7) Mahārāja. (17)
O King, I have previously described [in the O King, the ninth Manu will be Dakṣa-
Sixth Canto] the two daughters of Viśvakarmā, sāvarṇi, who is born of Varuṇa. Among his
named Saṁjñā and Chāyā, who were the first sons will be Bhūtaketu, and Dīptaketu. (18) In
two wives of Vivasvān. (8) It is said that the this ninth manvantara, the Pāras and
sun-god had a third wife, named Vaḍavā. Of the Marīcigarbhas will be among the demigods.
three wives, the wife named Saṁjñā had three The king of heaven, Indra, will be named
childrenYama, Yamī and Śrāddhadeva. Now Adbhuta, and Dyutimān will be among the
let me describe the children of Chāyā. (9) seven sages. (19) Ṛṣabhadeva, a partial incar-
Chāyā had a son named Sāvarṇi and a daughter nation of the Supreme Personality of Godhead,
named Tapatī, who later became the wife of will take birth from his father, Āyuṣmān, and
King Saṁvaraṇa. Chāyā’s third child is his mother, Ambudhārā. He will enable the In-
known as Śanaiścara [Saturn]. Vaḍavā gave dra named Adbhuta to enjoy the opulence of the
birth to two sons, namely the Aśvinī brothers. three worlds. (20)
(10) O King, when the period of the eighth
Manu arrives, Sāvarṇi will become the Manu.
Nirmoka and Virajaska will be among his sons. The son of Upaśloka known as Brahma-
(11) In the period of the eighth Manu, among sāvarṇi will be the tenth Manu. Bhūriṣeṇa will
the demigods will be the Sutapās, the Virajas be among his sons, and the brāhmaṇas headed
and the Amṛtaprabhas. The king of the demi- by Haviṣmān will be the seven sages. (21)
gods, Indra, will be Bali Mahārāja, the son of Haviṣmān, Sukṛta, Satya, Jaya, Mūrti and oth-
Virocana. (12) ers will be the seven sages, the Suvāsanas and
Viruddhas will be among the demigods, and
Śambhu will be their king, Indra. (22) In the
Bali Mahārāja gave a gift of three paces of home of Viśvasraṣṭā, a plenary portion of the
land to Lord Viṣṇu, and because of this charity Supreme Personality of Godhead will appear
he lost all the three worlds. Later, however, from the womb of Viṣūcī as the incarnation
when Lord Viṣṇu is pleased because of Bali’s known as Viṣvaksena. He will make friends
giving everything to Him, Bali Mahārāja will with Śambhu. (23)
achieve the perfection of life. (13) With great
affection, the Personality of Godhead bound
Bali and then installed him in the kingdom of In the eleventh manvantara, the Manu will
Sutala, which is more opulent than the heavenly be Dharma-sāvarṇi, who will be extremely
planets. Mahārāja Bali now resides on that learned in spiritual knowledge. From him there
planet and is more comfortably situated than will come ten sons, headed by Satyadharma.
Indra. (14) O King, during the eighth manvan- (24) The Vihaṅgamas, Kāmagamas, Nir-
tara, the great personalities Gālava, Dīptimān, vāṇarucis and others will be the demigods. The
Paraśurāma, Aśvatthāmā, Kṛpācārya, king of the demigods, Indra, will be Vaidhṛta,
Ṛṣyaśṛṅga and our father, Vyāsadeva, the in- and the seven sages will be headed by Aruṇa.
carnation of Nārāyaṇa, will be the seven sages. (25) The son of Āryaka known as Dharmasetu,
For the present, they are all residing in their re- a partial incarnation of the Supreme Personality
spective āśramas. (15-16) In the eighth man- of Godhead, will appear from the womb of
vantara, the greatly powerful Personality of Vaidhṛtā, the wife of Āryaka, and will rule the
Godhead Sārvabhauma will take birth. His fa- three worlds. (26)
ther will be Devaguhya, and His mother will be
Sarasvatī. He will take the kingdom away from
Purandara [Lord Indra] and give it to Bali O King, the twelfth Manu will be named Ru-
dra-sāvarṇi. Devavān, Upadeva and
498
Devaśreṣṭha will be among his sons. (27) In SB 8.14: The System of Universal Manage-
this manvantara, the name of Indra will be ment
Ṛtadhāmā, and the demigods will be headed by
the Haritas. Among the sages will be Tapo-
mūrti, Tapasvī and Āgnīdhraka. (28) From the Mahārāja Parīkṣit inquired: O most opulent
mother named Sunṛtā and the father named Śukadeva Gosvāmī, please explain to me how
Satyasahā will come Svadhāmā, a partial incar- Manu and the others in each manvantara are en-
nation of the Supreme Personality of Godhead. gaged in their respective duties, and by whose
He will rule that manvantara. (29) order they are so engaged. (1)
The thirteenth Manu will be named Deva- Śukadeva Gosvāmī said: The Manus, the
sāvarṇi, and he will be very advanced in spir- sons of Manu, the great sages, the Indras and
itual knowledge. Among his sons will be Cit- all the demigods, O King, are appointed by the
rasena and Vicitra. (30) In the thirteenth man- Supreme Personality of Godhead in His various
vantara, the Sukarmās and Sutrāmas will be incarnations such as Yajña. (2) O King, I have
among the demigods, Divaspati will be the king already described to you various incarnations
of heaven, and Nirmoka and Tattvadarśa will of the Lord, such as Yajña. The Manus and oth-
be among the seven sages. (31) The son of ers are chosen by these incarnations, under
Devahotra known as Yogeśvara will appear as whose direction they conduct the universal af-
a partial incarnation of the Supreme Personality fairs. (3) At the end of every four yugas, the
of Godhead. His mother’s name will be Bṛhatī. great saintly persons, upon seeing that the eter-
He will perform activities for the welfare of Di- nal occupational duties of mankind have been
vaspati. (32) misused, reestablish the principles of religion.
(4) Thereafter, O King, the Manus, being fully
engaged according to the instructions of the Su-
The name of the fourteenth Manu will be In- preme Personality of Godhead, directly
dra-sāvarṇi. He will have sons like Uru, Gam- reestablish the principles of occupational duty
bhīra and Budha. (33) The Pavitras and in its full four parts. (5) To enjoy the results of
Cākṣuṣas will be among the demigods, and sacrifices [yajñas], the rulers of the world,
Śuci will be Indra, the king of heaven. Agni, namely the sons and grandsons of Manu, dis-
Bāhu, Śuci, Śuddha, Māgadha and others of charge the orders of the Supreme Personality of
great austerity will be the seven sages. (34) O Godhead until the end of Manu’s reign. The
King Parīkṣit, in the fourteenth manvantara the demigods also share the results of these sacri-
Supreme Personality of Godhead will appear fices. (6) Indra, King of heaven, receiving ben-
from the womb of Vitānā, and His father’s edictions from the Supreme Personality of
name will be Satrāyaṇa. This incarnation will Godhead and thus enjoying highly developed
be celebrated as Bṛhadbhānu, and He will ad- opulences, maintains the living entities all over
minister spiritual activities. (35) the three worlds by pouring sufficient rain on
all the planets. (7) In every yuga, the Supreme
Personality of Godhead, Hari, assumes the
O King, I have now described to you the form of Siddhas such as Sanaka to preach tran-
fourteen Manus appearing in the past, present scendental knowledge, He assumes the form of
and future. The total duration of time ruled by great saintly persons such as Yājñavalkya to
these Manus is one thousand yuga cycles. This teach the way of karma, and He assumes the
is called a kalpa, or one day of Lord Brahmā. form of great yogīs such as Dattātreya to teach
(36) the system of mystic yoga. (8) In the form of
Prajāpati Marīci, the Supreme Personality of
Godhead creates progeny; becoming the king,
He kills the thieves and rogues; and in the form
499
of time, He annihilates everything. All the dif- a celestial chariot covered with gold and silk.
ferent qualities of material existence should be There also appeared yellow horses like those of
understood to be qualities of the Supreme Per- Indra, and a flag marked with a lion. (5) A
sonality of Godhead. (9) People in general are gilded bow, two quivers of infallible arrows,
bewildered by the illusory energy, and there- and celestial armor also appeared. Bali
fore they try to find the Absolute Truth, the Su- Mahārāja’s grandfather Prahlāda Mahārāja of-
preme Personality of Godhead, through various fered Bali a garland of flowers that would never
types of research and philosophical specula- fade, and Śukrācārya gave him a conchshell.
tion. Nonetheless, they are unable to see the Su- (6) When Mahārāja Bali had thus performed
preme Lord. (10) the special ritualistic ceremony advised by the
brāhmaṇas and had received, by their grace, the
equipment for fighting, he circumambulated
In one kalpa, or one day of Brahmā, there the brāhmaṇas and offered them obeisances. He
take place the many changes called vikalpas. O also saluted Prahlāda Mahārāja and offered
King, all of these have been previously de- obeisances to him. (7) Then, after getting on
scribed to you by me. Learned scholars who the chariot given by Śukrācārya, Bali Mahārāja,
know the past, present and future have ascer- decorated with a nice garland, put protective ar-
tained that in one day of Brahmā there are four- mor on his body, equipped himself with a bow,
teen Manus. (11) and took up a sword and a quiver of arrows.
When he sat down on the seat of the chariot, his
arms decorated with golden bangles and his
SB 8.15: Bali Mahārāja Conquers the Heav- ears with sapphire earrings, he shone like a
enly Planets worshipable fire. (8-9) When he assembled
with his own soldiers and the demon chiefs,
who were equal to him in strength, opulence
Mahārāja Parīkṣit inquired: The Supreme and beauty, they appeared as if they would
Personality of Godhead is the proprietor of eve- swallow the sky and burn all directions with
rything. Why did He beg three paces of land their vision. After thus gathering the demoniac
from Bali Mahārāja like a poor man, and when soldiers, Bali Mahārāja departed for the opulent
He got the gift for which He had begged, why capital of Indra. Indeed, he seemed to make the
did He nonetheless arrest Bali Mahārāja? I am entire surface of the world tremble. (10-11)
very much anxious to know the mystery of
these contradictions. (1-2)
King Indra’s city was full of pleasing or-
chards and gardens, such as the Nandana gar-
Śukadeva Gosvāmī said: O King, when Bali den. Because of the weight of the flowers,
Mahārāja lost all his opulence and died in the leaves and fruit, the branches of the eternally
fight, Śukrācārya, a descendant of Bhṛgu Muni, existing trees were bending down. The gardens
brought him back to life. Because of this, the were visited by pairs of chirping birds and sing-
great soul Bali Mahārāja became a disciple of ing bees. The entire atmosphere was celestial.
Śukrācārya and began to serve him with great (12) Beautiful women protected by the demi-
faith, offering everything he had. (3) The gods sported in the gardens, which had lotus
brāhmaṇa descendants of Bhṛgu Muni were ponds full of swans, cranes, cakravākas and
very pleased with Bali Mahārāja, who desired ducks. (13) The city was surrounded by
to conquer the kingdom of Indra. Therefore, af- trenches full of Ganges water, known as Ākāśa-
ter purifying him and properly bathing him ac- gaṅgā, and by a high wall, which was the color
cording to regulative principles, they engaged of fire. Upon this wall were parapets for
him in performing the yajña known as Viśvajit. fighting. (14) The doors were made of solid
(4) When ghee [clarified butter] was offered in gold plates, and the gates were of excellent
the fire of sacrifice, there appeared from the fire
500
marble. These were linked by various public follows. (24) My lord, our old enemy Bali
roads. The entire city had been constructed by Mahārāja now has new enthusiasm, and he has
Viśvakarmā. (15) The city was full of court- obtained such astonishing power that we think
yards, wide roads, assembly houses, and not that perhaps we cannot resist his prowess. (25)
less than one hundred million airplanes. The No one anywhere can counteract this military
crossroads were made of pearl, and there were arrangement of Bali’s. It now appears that Bali
sitting places made of diamond and coral. (16) is trying to drink up the entire universe with his
Everlastingly beautiful and youthful women, mouth, lick up the ten directions with his
who were dressed with clean garments, glit- tongue, and raise fire in every direction with his
tered in the city like fires with flames. They all eyes. Indeed, he has arisen like the annihilating
possessed the quality of śyāmā. (17) fire known as saṁvartaka. (26) Kindly inform
me. What is the cause for Bali Mahārāja’s
strength, endeavor, influence and victory? How
The breezes blowing in the streets of the city has he become so enthusiastic? (27)
bore the fragrance of the flowers falling from
the hair of the women of the demigods. (18)
Apsarās passed on the streets, which were cov- Bṛhaspati, the spiritual master of the demi-
ered with the white, fragrant smoke of aguru in- gods, said: O Indra, I know the cause for your
cense emanating from windows with golden enemy’s becoming so powerful. The brāhmaṇa
filigree. (19) The city was shaded by canopies descendants of Bhṛgu Muni, being pleased by
decorated with pearls, and the domes of the pal- Bali Mahārāja, their disciple, endowed him
aces had flags of pearl and gold. The city al- with such extraordinary power. (28) Neither
ways resounded with the vibrations of pea- you nor your men can conquer the most power-
cocks, pigeons and bees, and above the city ful Bali. Indeed, no one but the Supreme Per-
flew airplanes full of beautiful women who sonality of Godhead can conquer him, for he is
constantly chanted auspicious songs that were now equipped with the supreme spiritual power
very pleasing to the ear. (20) The city was [brahma-tejas]. As no one can stand before
filled with the sounds of mṛdaṅgas, Yamarāja, no one can now stand before Bali
conchshells, kettledrums, flutes and well-tuned Mahārāja. (29) Therefore, waiting until the sit-
stringed instruments all playing in concert. uation of your enemies is reversed, you should
There was constant dancing and the Gandhar- all leave this heavenly planet and go elsewhere,
vas sang. The combined beauty of Indrapurī de- where you will not be seen. (30) Bali Mahārāja
feated beauty personified. (21) No one who has now become extremely powerful because
was sinful, envious, violent toward other living of the benedictions given him by the
entities, cunning, falsely proud, lusty or greedy brāhmaṇas, but when he later insults the
could enter that city. The people who lived brāhmaṇas, he will be vanquished, along with
there were all devoid of these faults. (22) Bali his friends and assistants. (31) Śukadeva
Mahārāja, who was the commander of number- Gosvāmī continued: The demigods, being thus
less soldiers, gathered his soldiers outside this advised by Bṛhaspati for their benefit, immedi-
abode of Indra and attacked it from all direc- ately accepted his words. Assuming forms ac-
tions. He sounded the conchshell given him by cording to their desire, they left the heavenly
his spiritual master, Śukrācārya, thus creating a kingdom and scattered, without being observed
fearful situation for the women protected by In- by the demons. (32) When the demigods had
dra. (23) disappeared, Bali Mahārāja, the son of Vi-
rocana, entered the heavenly kingdom, and
from there he brought the three worlds under
Seeing Bali Mahārāja’s indefatigable en- his control. (33) The brāhmaṇa descendants of
deavor and understanding his motive, King In- Bhṛgu, being very pleased with their disciple,
dra, along with the other demigods, approached
his spiritual master, Bṛhaspati, and spoke as
501
who had conquered the entire universe, now en- anxiety that you did not offer oblations of ghee
gaged him in performing one hundred aśva- into the fire? (8) By worshiping the fire and the
medha sacrifices. (34) When Bali Mahārāja brāhmaṇas, a householder can achieve the de-
performed these sacrifices, he gained a great sired goal of residing in the higher planets, for
reputation in all directions, throughout the three the sacrificial fire and the brāhmaṇas are to be
worlds. Thus he shone in his position, like the considered the mouth of Lord Viṣṇu, who is the
brilliant moon in the sky. (35) Because of the Supersoul of all the demigods. (9) O great-
favor of the brāhmaṇas, the great soul Bali minded lady, are all your sons faring well? See-
Mahārāja, thinking himself very satisfied, being your withered face, I can perceive that your
came very opulent and prosperous and began to mind is not tranquil. How is this so? (10)
enjoy the kingdom. (36)
Aditi said: O my respected brāhmaṇa hus-

SB 8.16: Executing the Payo-vrata Process band, all is well with the brāhmaṇas, the cows,
of Worship religion and the welfare of other people. O mas-
ter of the house, the three principles of dharma,
artha and kāma flourish in household life,
Śukadeva Gosvāmī said: O King, when which is consequently full of good fortune.
Aditi’s sons, the demigods, had thus disap- (11) O beloved husband, the fires, guests, serv-
peared from heaven and the demons had occu- ants and beggars are all being properly cared
pied their places, Aditi began lamenting, as if for by me. Because I always think of you, there
she had no protector. (1) After many, many is no possibility that any of the religious princi-
days, the great powerful sage Kaśyapa Muni ples will be neglected. (12) O my lord, since
arose from a trance of meditation and returned you are a Prajāpati and are personally my in-
home to see the āśrama of Aditi neither jubilant structor in the principles of religion, where is
nor festive. (2) O best of the Kurus, when the possibility that all my desires will not be
Kaśyapa Muni had been properly received and fulfilled? (13) O son of Marīci, because you
welcomed, he took his seat and then spoke as are a great personality you are equal toward all
follows to his wife, Aditi, who was very mo- the demons and demigods, who are born either
rose. (3) O most gentle one, I wonder whether from your body or from your mind and who
anything inauspicious has now taken place in possess one or another of the three qualities-
regard to religious principles, the brāhmaṇas or sattva-guṇa, rajo-guṇa or tamo-guṇa. But alt-
the people in general, who are subject to the hough the Supreme Personality of Godhead,
whims of death. (4) O my wife, who are very the supreme controller, is equal toward all liv-
much attached to household life, if the princi- ing entities, He is especially favorable to the
ples of religion, economic development and devotees. (14) Therefore, most gentle lord,
satisfaction of the senses are properly followed kindly favor your maidservant. We have now
in household life, one’s activities are as good as been deprived of our opulence and residence by
those of a transcendentalist. I wonder whether our competitors, the demons. Kindly give us
there have been any discrepancies in following protection. (15) The demons, our formidably
these principles. (5) I wonder whether because powerful enemies, have taken away our opu-
of being too attached to the members of your lence, our beauty, our fame and even our resi-
family, you failed to properly receive uninvited dence. Indeed, we have now been exiled, and
guests, who therefore were not welcomed and we are drowning in an ocean of trouble. (16) O
went away. (6) Homes from which guests go best of sages, best of all those who grant auspi-
away without having been received even with cious benedictions, please consider our situa-
an offering of a little water are like those holes tion and bestow upon my sons the benedictions
in the field which are the homes of jackals. (7) by which they can regain what they have lost.
O chaste and auspicious woman, when I left (17)
home for other places, were you in so much
502
Dvādaśī, one should observe the vow of sub-

sisting only on milk and should worship the lo-
Śukadeva Gosvāmī continued: When
tus-eyed Supreme Personality of Godhead with
Kaśyapa Muni was thus requested by Aditi, he
all devotion. (25) If dirt dug up by a boar is
slightly smiled. “Alas,” he said, “how powerful
available, on the day of the dark moon one
is the illusory energy of Lord Viṣṇu, by which
should smear this dirt on his body and then
the entire world is bound by affection for chil-
bathe in a flowing river. While bathing, one
dren!” (18) Kaśyapa Muni continued: What is
should chant the following mantra. (26) O
this material body, made of five elements? It is
mother earth, you were raised by the Supreme
different from the spirit soul. Indeed, the spirit
Personality of Godhead in the form of a boar
soul is completely different from the material
because of your desiring to have a place to stay.
elements from which the body is made. But be-
I pray that you kindly vanquish all the reactions
cause of bodily attachment, one is regarded as
of my sinful life. I offer my respectful obei-
a husband or son. These illusory relationships
sances unto you. (27) Thereafter, one should
are caused by misunderstanding. (19) My dear
perform his daily spiritual duties and then, with
Aditi, engage in devotional service to the Su-
great attention, offer worship to the Deity of the
preme Personality of Godhead, who is the mas-
Supreme Personality of Godhead, and also to
ter of everything, who can subdue everyone’s
the altar, the sun, water, fire and the spiritual
enemies, and who sits within everyone’s heart.
master. (28) O Supreme Personality of God-
Only that Supreme PersonKṛṣṇa, or
head, greatest of all, who lives in everyone’s
Vāsudevacan bestow all auspicious benedic-
heart and in whom everyone lives, O witness of
tions upon everyone, for He is the spiritual
everything, O Vāsudeva, supreme and all-per-
master of the universe. (20) The Supreme Per-
vading person, I offer my respectful obeisances
sonality of Godhead, who is very merciful to
unto You. (29) I offer my respectful obeisances
the poor, will fulfill all of your desires, for de-
unto You, the Supreme Person. Being very sub-
votional service unto Him is infallible. Any
tle, You are never visible to material eyes. You
method other than devotional service is useless.
are the knower of the twenty-four elements, and
That is my opinion. (21)
You are the inaugurator of the sāṅkhya-yoga
system. (30) I offer my respectful obeisances
unto You, the Supreme Personality of God-
Śrīmatī Aditi said: O brāhmaṇa, tell me the
head, who have two heads [prāyaṇīya and
regulative principles by which I may worship
udāyanīya], three legs [savana-traya], four
the supreme master of the world so that He will
horns [the four Vedas] and seven hands [the
be pleased with me and fulfill all my desires.
seven chandas, such as Gāyatrī]. I offer my
(22) O best of the brāhmaṇas, kindly instruct
obeisances unto You, whose heart and soul are
me in the perfect method of worshiping the Su-
the three Vedic rituals [karma-kāṇḍa, Jnana-
preme Personality of Godhead in devotional
kāṇḍa and upāsanā-kāṇḍa] and who expand
service, by which the Lord may very soon be
these rituals in the form of sacrifice. (31) I of-
pleased with me and save me, along with my
fer my respectful obeisances unto You, Lord
sons, from this most dangerous condition. (23)
Śiva, or Rudra, who are the reservoir of all po-
tencies, the reservoir of all knowledge, and the
Śrī Kaśyapa Muni said: When I desired off- master of everyone. (32) I offer my respectful
spring, I placed inquiries before Lord Brahmā, obeisances unto You, who are situated as
who is born from a lotus flower. Now I shall Hiraṇyagarbha, the source of life, the Supersoul
explain to you the same process Lord Brahmā of every living entity. Your body is the source
instructed me, by which Keśava, the Supreme of the opulence of all mystic power. I offer my
Personality of Godhead, is satisfied. (24) In the respectful obeisances unto You. (33) I offer my
bright fortnight of the month of Phālguna [Feb- respectful obeisances unto You, who are the
ruary and March], for twelve days ending with original Personality of Godhead, the witness in
503
everyone’s heart, and the incarnation of Nara- ing to one’s head all the flowers and water of-
Nārāyaṇa Ṛṣi in the form of a human being. O fered to the Deity, one should throw them into
Personality of Godhead, I offer my respectful a sacred place. Then one should feed at least
obeisances unto You. (34) My Lord, I offer my two brāhmaṇas with sweet rice. (43) One
respectful obeisances unto You, who are should perfectly honor the respectable
dressed in yellow garments, whose bodily hue brāhmaṇas one has fed, and then, after taking
resembles the marakata gem, and who have full their permission, one should take prasāda with
control over the goddess of fortune. O my Lord his friends and relatives. For that night, one
Keśava, I offer my respectful obeisances unto should observe strict celibacy, and the next
You. (35) O most exalted and worshipable morning, after bathing again, with purity and
Lord, best of those who bestow benediction, attention one should bathe the Deity of Viṣṇu
You can fulfill the desires of everyone, and with milk and worship Him according to the
therefore those who are sober, for their own methods formerly stated in detail. (44-45)
welfare, worship the dust of Your lotus feet.
(36) All the demigods, as well as the goddess
of fortune, engage in the service of His lotus Worshiping Lord Viṣṇu with great faith and
feet. Indeed, they respect the fragrance of those devotion and living only by drinking milk, one
lotus feet. May the Supreme Personality of should follow this vow. One should also offer
Godhead be pleased with me. (37) Kaśyapa oblations to the fire and feed the brāhmaṇas as
Muni continued: By chanting all these mantras, mentioned before. (46) In this way, until
welcoming the Supreme Personality of God- twelve days have passed, one should observe
head with faith and devotion, and offering Him this payo-vrata, worshiping the Lord every day,
items of worship [such as pādya and arghya], executing the routine duties, performing sacri-
one should worship Keśava, Hṛṣīkeśa, Kṛṣṇa, fices and feeding the brāhmaṇas. (47)
the Supreme Personality of Godhead. (38) In
the beginning, the devotee should chant the
dvādaśākṣara-mantra and offer flower gar- From pratipat until the thirteenth day of the
lands, incense and so on. After worshiping the next bright moon [śukla-trayodaśī], one should
Lord in this way, one should bathe the Lord observe complete celibacy, sleep on the floor,
with milk and dress Him with proper garments, bathe three times a day and thus execute the
a sacred thread, and ornaments. After offering vow. (48) During this period, one should not
water to wash the Lord’s feet, one should again unnecessarily talk of material subjects or topics
worship the Lord with fragrant flowers, incense of sense gratification, one should be completely
and other paraphernalia. (39) If one can afford free from envy of all living entities, and one
to, one should offer the Deity fine rice boiled in should be a pure and simple devotee of Lord
milk with clarified butter and molasses. While Vāsudeva. (49) Thereafter, following the di-
chanting the same original mantra, one should rections of the śāstra with help from brāhmaṇas
offer all this to the fire. (40) One should offer who know the śāstra, on the thirteenth day of
all the prasāda to a Vaiṣṇava or offer him some the moon one should bathe Lord Viṣṇu with
of the prasāda and then take some oneself. Af- five substances [milk, yogurt, ghee, sugar and
ter this, one should offer the Deity ācamana and honey]. (50) Giving up the miserly habit of not
then betel nut and then again worship the Lord. spending money, one should arrange for the
(41) Thereafter, one should silently murmur the gorgeous worship of the Supreme Personality
mantra 108 times and offer prayers to the Lord of Godhead, Viṣṇu, who is situated in the heart
for His glorification. Then one should circum- of every living entity. With great attention, one
ambulate the Lord and finally, with great de- must prepare an oblation of grains boiled in
light and satisfaction, offer obeisances, falling ghee and milk and must chant the Puruṣa-sūkta
straight like a rod [daṇḍavat]. (42) After touch- mantra. The offerings of food should be of va-
rieties of tastes. In this way, one should worship
the Supreme Personality of Godhead. (51-52)
504
One should satisfy the spiritual master [ācārya], edged to be the best of all ritualistic ceremo-
who is very learned in Vedic literature, and nies. O gentle lady, it is the essence of all aus-
should satisfy his assistant priests [known as terities, and it is the process of giving charity
hotā, udgātā, adhvaryu and brahma]. One and pleasing the supreme controller. (60) This
should please them by offering them clothing, is the best process for pleasing the transcenden-
ornaments and cows. This is the ceremony tal Supreme Personality of Godhead, known as
called viṣṇu-ārādhana, or worship of Lord Adhokṣaja. It is the best of all regulative prin-
Viṣṇu. (53) O most auspicious lady, one should ciples, the best austerity, the best process of
perform all the ceremonies under the direction giving charity, and the best process of sacrifice.
of learned ācāryas and should satisfy them and (61) Therefore, my dear gentle lady, follow this
their priests. By distributing prasāda, one ritualistic vow, strictly observing the regulative
should also satisfy the brāhmaṇas and others principles. By this process, the Supreme Person
who have assembled. (54) One should satisfy will very soon be pleased with you and will sat-
the spiritual master and assistant priests by giv- isfy all your desires. (62)
ing them cloth, ornaments, cows and also some
monetary contribution. And by distributing
prasāda one should satisfy everyone assem- SB 8.17: The Supreme Lord Agrees to Be-
bled, including even the lowest of men, the come Aditi’s Son
caṇḍālas [eaters of dog flesh]. (55) One should
distribute viṣṇu-prasāda to everyone, including
the poor man, the blind man, the nondevotee Śukadeva Gosvāmī said: O King, after Aditi
and the non-brāhmaṇa. Knowing that Lord was thus advised by her husband, Kaśyapa
Viṣṇu is very pleased when everyone is sump- Muni, she strictly followed his instructions
tuously fed with viṣṇu-prasāda, the performer without laziness and in this way performed the
of yajña should then take prasāda with his payo-vrata ritualistic ceremony. (1) With full,
friends and relatives. (56) Every day from undiverted attention, Aditi thought of the Su-
pratipat to trayodaśī, one should continue the preme Personality of Godhead and in this way
ceremony, to the accompaniment of dancing, brought under full control her mind and senses,
singing, the beating of a drum, the chanting of which resembled forceful horses. She concen-
prayers and all-auspicious mantras, and recita- trated her mind upon the Supreme Lord,
tion of Śrīmad-Bhāgavatam. In this way, one Vāsudeva. Thus she performed the ritualistic
should worship the Supreme Personality of ceremony known as payo-vrata. (2-3) My dear
Godhead. (57) King, the original Supreme Personality of God-
head, dressed in yellow garments and bearing a
conchshell, disc, club and lotus in His four
This is the religious ritualistic ceremony hands, then appeared before Aditi. (4) When
known as payo-vrata, by which one may wor- the Supreme Personality of Godhead became
ship the Supreme Personality of Godhead. I re- visible to Aditi’s eyes, Aditi was so over-
ceived this information from Brahmā, my whelmed by transcendental bliss that she at
grandfather, and now I have described it to you once stood up and then fell to the ground like a
in all details. (58) O most fortunate lady, estab- rod to offer the Lord her respectful obeisances.
lishing your mind in a good spirit, execute this (5) Aditi stood silently with folded hands, una-
process of payo-vrata and thus worship the Su- ble to offer prayers to the Lord. Because of
preme Personality of Godhead, Keśava, who is transcendental bliss, tears filled her eyes, and
inexhaustible. (59) This payo-vrata is also the hairs on her body stood on end. Because she
known as sarva-yajña. In other words, by per- could see the Supreme Personality of Godhead
forming this sacrifice one can perform all other face to face, she felt ecstasy, and her body trem-
sacrifices automatically. This is also acknowl- bled. (6) O Mahārāja Parīkṣit, the demigoddess
Aditi then began offering her prayers to the Su-
preme Personality of Godhead in a faltering
505
voice and with great love. She appeared as by their enemies. (12) O Devī, O goddess, I can
though drinking through her eyes the Supreme understand that you want to regain your sons
Lord, who is the husband of the goddess of for- and be together with them to worship Me, after
tune, the enjoyer of all sacrificial ceremonies, defeating the enemies in battle and retrieving
and the master and Lord of the entire universe. your abode and opulences. (13) You want to
(7) see the wives of the demons lamenting for the
death of their husbands when those demons, the
enemies of your sons, are killed in battle by the
The goddess Aditi said: O master and en- demigods, of whom Indra is the chief. (14)
joyer of all sacrificial ceremonies, O infallible You want your sons to regain their lost reputa-
and most famous person, whose name, when tion and opulence and live again on their heav-
chanted, spreads all good fortune! O original enly planet as usual. (15) O mother of the dem-
Supreme Personality of Godhead, supreme igods, in My opinion almost all the chiefs of the
controller, shelter of all holy places, You are demons are now unconquerable, for they are
the shelter of all poor, suffering living entities, being protected by brāhmaṇas, whom the Su-
and You have appeared to diminish their suf- preme Lord always favors. Thus the use of
fering. Please be kind to us and spread our good power against them now will not at all be a
fortune. (8) My Lord, You are the all-pervad- source of happiness. (16) Yet because I have
ing universal form, the fully independent crea- been satisfied by the activities of your vow, O
tor, maintainer and destroyer of this universe. goddess Aditi, I must find some means to favor
Although You engage Your energy in matter, you, for worship of Me never goes in vain but
You are always situated in Your original form certainly gives the desired result according to
and never fall from that position, for Your what one deserves. (17) You have prayed to
knowledge is infallible and always suitable to Me and properly worshiped Me by performing
any situation. You are never bewildered by il- the great payo-vrata ceremony for the sake of
lusion. O my Lord, let me offer my respectful protecting your sons. Because of Kaśyapa
obeisances unto You. (9) O unlimited one, if Muni’s austerities, I shall agree to become your
Your Lordship is satisfied, one can very easily son and thus protect your other sons. (18) Al-
obtain a lifetime as long as that of Lord ways thinking of Me as being situated within
Brahmā, a body either in the upper, lower or the body of your husband, Kaśyapa, go worship
middle planetary systems, unlimited material your husband, who has been purified by his
opulence, religion, economic development and austerity. (19) O lady, even if someone in-
satisfaction of the senses, full transcendental quires, you should not disclose this fact to any-
knowledge, and the eight yogic perfections, one. That which is very confidential is success-
what to speak of such petty achievements as ful if kept secret. (20)
conquering one’s rivals. (10)
Śukadeva Gosvāmī said: After speaking in

Śukadeva Gosvāmī said: O King Parīkṣit, this way, the Supreme Personality of Godhead
best of the Bharata dynasty, when the lotus- disappeared from that very spot. Aditi, having
eyed Lord, the Supersoul of all living entities, received the extremely valuable benediction
was thus worshiped by Aditi, He replied as fol- that the Lord would appear as her son, consid-
lows. (11) ered herself very successful, and with great de-
votion she approached her husband. (21) Being
situated in a meditational trance, Kaśyapa
The Supreme Personality of Godhead said: Muni, whose vision is never mistaken, could
O mother of the demigods, I have already un- see that a plenary portion of the Supreme Per-
derstood your long-cherished desires for the sonality of Godhead had entered within him.
welfare of your sons, who have been deprived
of all opulences and driven from their residence
506
(22) O King, as the wind promotes friction be- activities and prowess, the Supreme Personal-
tween two pieces of wood and thus gives rise to ity of Godhead, who is never subject to death
fire, Kaśyapa Muni, whose transcendental po- like an ordinary living being, appeared from the
sition was fully absorbed in the Supreme Per- womb of Aditi. His four hands were decorated
sonality of Godhead, transferred his potency with a conchshell, club, lotus and disc, He was
into the womb of Aditi. (23) When Lord dressed in yellow garments, and His eyes ap-
Brahmā understood that the Supreme Personal- peared like the petals of a blooming lotus. (1)
ity of Godhead was now within the womb of The body of the Supreme Personality of God-
Aditi, he began to offer prayers to the Lord by head, blackish in complexion, was free from all
reciting transcendental names. (24) inebrieties. His lotus face, decorated with ear-
rings resembling sharks, appeared very beauti-
ful, and on His bosom was the mark of Śrīvatsa.
Lord Brahmā said: O Supreme Personality He wore bangles on His wrists, armlets on His
of Godhead, all glories unto You, who are glo- arms, a helmet on His head, a belt on His waist,
rified by all and whose activities are all uncom- a sacred thread across His chest, and ankle bells
mon. I offer my respectful obeisances unto decorating His lotus feet. (2) An uncommonly
You, O Lord of the transcendentalists, control- beautiful garland of flowers decorated His
ler of the three modes of nature. I offer my re- bosom, and because the flowers were ex-
spectful obeisances unto You again and again. tremely fragrant, a large group of bees, making
(25) I offer my respectful obeisances unto You, their natural humming sounds, invaded them
the all-pervading Lord Viṣṇu, who have en- for honey. When the Lord appeared, wearing
tered the cores of the hearts of all living entities. the Kaustubha gem on His neck, His effulgence
All the three worlds reside within Your navel, vanquished the darkness in the home of the
yet You are above the three worlds. Formerly Prajāpati Kaśyapa. (3) At that time, there was
You appeared as the son of Pṛśni. To You, the happiness in all directions, in the reservoirs of
supreme creator, who are understood only water like the rivers and oceans, and in the core
through Vedic knowledge, I offer my respectful of everyone’s heart. The various seasons dis-
obeisances. (26) O my Lord, You are the be- played their respective qualities, and all living
ginning, the manifestation and the ultimate dis- entities in the upper planetary system, in outer
solution of the three worlds, and You are cele- space and on the surface of the earth were jubi-
brated in the Vedas as the reservoir of unlimited lant. The demigods, the cows, the brāhmaṇas
potencies, the Supreme Person. O my Lord, as and the hills and mountains were all filled with
waves attract branches and leaves that have joy. (4)
fallen into deep water, You, the supreme eter-
nal time factor, attract everything in this uni-
verse. (27) My Lord, You are the original gen- On the day of Śravaṇa-dvādaśī [the twelfth
erator of all living entities, stationary or mov- day of the bright fortnight in the month of
ing, and You are also the generator of the Bhādra], when the moon came into the lunar
Prajāpatis. O my Lord, as a boat is the only mansion Śravaṇa, at the auspicious moment of
hope for a person drowning in the water, You Abhijit, the Lord appeared in this universe.
are the only shelter for the demigods, who are Considering the Lord’s appearance very auspi-
now bereft of their heavenly position. (28) cious, all the stars and planets, from the sun to
Saturn, were munificently charitable. (5) O
King, when the Lord appearedon dvādaśī, the
SB 8.18: Lord Vāmanadeva, the Dwarf In- twelfth day of the moonthe sun was at the me-
carnation ridian, as every learned scholar knows. This
dvādaśī is called Vijayā. (6) Conchshells, ket-
tledrums, drums, paṇavas and ānakas vibrated
Śukadeva Gosvāmī said: After Lord Brahmā in concert. The sound of these and various other
had thus spoken, glorifying the Supreme Lord’s
507
instruments was tumultuous. (7) Being very string of Rudrākṣa beads. (16) When Vāmana-
pleased, the celestial dancing girls [Apsarās] deva had thus been given the sacred thread, Ku-
danced in jubilation, the best of the Gandharvas vera, King of the Yakṣas, gave Him a pot for
sang songs, and the great sages, demigods, Ma- begging alms, and mother Bhagavatī, the wife
nus, Pitās and fire-gods offered prayers to sat- of Lord Śiva and most chaste mother of the en-
isfy the Lord. (8) The Siddhas, Vidyādharas, tire universe, gave Him His first alms. (17)
Kimpuruṣas, Kinnaras, Cāraṇas, Yakṣas, Having thus been welcomed by everyone, Lord
Rākṣasas, Suparṇas, the best of serpents, and Vāmanadeva, the best of the brahmacārīs, ex-
the followers of the demigods all showered hibited His Brahman effulgence. Thus He sur-
flowers on Aditi’s residence, covering the en- passed in beauty that entire assembly, which
tire house, while glorifying and praising the was filled with great saintly brāhmaṇas. (18)
Lord and dancing. (9-10) After Lord Śrī Vāmanadeva set a sacrificial
fire, He offered worship and performed a fire
sacrifice on the sacrificial field. (19)
When Aditi saw the Supreme Personality of
Godhead, who had appeared from her own
womb, having accepted a transcendental body When the Lord heard that Bali Mahārāja was
by His own spiritual potency, she was struck performing aśvamedha sacrifices under the pat-
with wonder and was very happy. Upon seeing ronage of brāhmaṇas belonging to the Bhṛgu
the child, Prajāpati Kaśyapa exclaimed, “Jaya! dynasty, the Supreme Lord, who is full in every
Jaya!” in great happiness and wonder. (11) The respect, proceeded there to show His mercy to
Lord appeared in His original form, with orna- Bali Mahārāja. By His weight, He pushed down
ments and weapons in His hands. Although this the earth with every step. (20) While engaged
ever-existing form is not visible in the material in performing the sacrifice in the field known
world, He nonetheless appeared in this form. as Bhṛgukaccha, on the northern bank of the
Then, in the presence of His father and mother, Narmadā River, the brahminical priests, the de-
He assumed the form of Vāmana, a brāhmaṇa- scendants of Bhṛgu, saw Vāmanadeva to be like
dwarf, a brahmacārī, just like a theatrical actor. the sun rising nearby. (21) O King, because of
(12) Vāmanadeva’s bright effulgence, the priests,
along with Bali Mahārāja and all the members
of the assembly, were robbed of their splendor.
When the great sages saw the Lord as the Thus they began to ask one another whether the
brahmacārī-dwarf Vāmana, they were certainly sun-god himself, Sanat-kumāra or the fire-god
very pleased. Thus they placed before them had personally come to see the sacrificial cere-
Kaśyapa Muni, the Prajāpati, and performed all mony. (22) While the priests of the Bhṛgu dyn-
the ritualistic ceremonies, such as the birthday asty and their disciples talked and argued in
ceremony. (13) At the sacred thread ceremony various ways, the Supreme Personality of God-
of Vāmanadeva, the sun-god personally uttered head, Vāmanadeva, holding in His hands the
the Gāyatrī mantra, Bṛhaspati offered the sa- rod, the umbrella and a waterpot full of water,
cred thread, and Kaśyapa Muni offered a straw entered the arena of the aśvamedha sacrifice.
belt. (14) Mother earth gave Him a deerskin, (23) Appearing as a brāhmaṇa boy, wearing a
and the demigod of the moon, who is the king belt of straw, a sacred thread, an upper garment
of the forest, gave Him a brahma-daṇḍa [the of deerskin, and matted locks of hair, Lord
rod of a brahmacārī]. His mother, Aditi, gave Vāmanadeva entered the arena of sacrifice. His
Him cloth for underwear, and the deity presid- brilliant effulgence diminished the brilliance of
ing over the heavenly kingdom offered Him an all the priests and their disciples, who thus
umbrella. (15) O King, Lord Brahmā offered a stood from their seats and welcomed the Lord
waterpot to the inexhaustible Supreme Person- properly by offering obeisances. (24-25) Bali
ality of Godhead, the seven sages offered Him Mahārāja, jubilant at seeing Lord Vāmanadeva,
kuśa grass, and mother Sarasvatī gave Him a
508
whose beautiful limbs contributed equally to Supreme Personality of Godhead, Vāmana-

the beauty of His entire body, offered Him a deva, heard Bali Mahārāja speaking in this
seat with great satisfaction. (26) Thus offering pleasing way, He was very satisfied, for Bali
a proper reception to the Supreme Personality Mahārāja had spoken in terms of religious prin-
of Godhead, who is always beautiful to the lib- ciples. Thus the Lord began to praise him. (1)
erated souls, Bali Mahārāja worshiped Him by
washing His lotus feet. (27) Lord Śiva, the best
of demigods, who carries on his forehead the The Supreme Personality of Godhead said:
emblem of the moon, receives on his head with O King, you are indeed exalted because your
great devotion the Ganges water emanating present advisors are the brāhmaṇas who are de-
from the toe of Viṣṇu. Being aware of religious scendants of Bhṛgu and because your instructor
principles, Bali Mahārāja knew this. Conse- for your future life is your grandfather, the
quently, following in the footsteps of Lord peaceful and venerable Prahlāda Mahārāja.
Śiva, he also placed on his head the water that Your statements are very true, and they com-
had washed the Lord’s lotus feet. (28) pletely agree with religious etiquette. They are
in keeping with the behavior of your family,
and they enhance your reputation. (2) I know
Bali Mahārāja then said to Lord Vāmana- that even until now, no one taking birth in your
deva: O brāhmaṇa, I offer You my hearty wel- family has been poor-minded or miserly. No
come and my respectful obeisances. Please let one has refused to give charity to brāhmaṇas,
us know what we may do for You. We think of nor after promising to give charity has anyone
You as the personified austerity of the great failed to fulfill his promise. (3) O King Bali,
brāhmaṇa-sages. (29) O my Lord, because You never in your dynasty has the low-minded king
have kindly arrived at our home, all my forefa- been born who upon being requested has re-
thers are satisfied, our family and entire dyn- fused charity to brāhmaṇas in holy places or a
asty have been sanctified, and the sacrifice we fight to kṣatriyas on a battlefield. And your
are performing is now complete because of dynasty is even more glorious due to the pres-
Your presence. (30) O son of a brāhmaṇa, to- ence of Prahlāda Mahārāja, who is like the
day the fire of sacrifice is ablaze according to beautiful moon in the sky. (4) It was in your
the injunction of the śāstra, and I have been dynasty that Hiraṇyākṣa was born. Carrying
freed from all the sinful reactions of my life by only his own club, he wandered the globe
the water that has washed Your lotus feet. O my alone, without assistance, to conquer all direc-
Lord, by the touch of Your small lotus feet the tions, and no hero he met could rival him. (5)
entire surface of the world has been sanctified. When delivering the earth from the
(31) O son of a brāhmaṇa, it appears that You Garbhodaka Sea, Lord Viṣṇu, in His incarna-
have come here to ask me for something. tion as a boar, killed Hiraṇyākṣa, who had ap-
Therefore, whatever You want You may take peared before Him. The fight was severe, and
from me. O best of those who are worshipable. the Lord killed Hiraṇyākṣa with great diffi-
You may take from me a cow, gold, a furnished culty. Later, as the Lord thought about the un-
house, palatable food and drink, the daughter of common prowess of Hiraṇyākṣa, He felt Him-
a brāhmaṇa for Your wife, prosperous villages, self victorious indeed. (6) When
horses, elephants, chariots or whatever You de- Hiraṇyakaśipu heard the news of his brother’s
sire. (32) being killed, with great anger he went to the
residence of Viṣṇu, the killer of his brother,
wanting to kill Lord Viṣṇu. (7) Seeing
SB 8.19: Lord Vāmanadeva Begs Charity Hiraṇyakaśipu coming forward bearing a tri-
from Bali Mahārāja dent in his hand like personified death, Lord
Viṣṇu, the best of all mystics and the knower of
the progress of time, thought as follows. (8)
Śukadeva Gosvāmī continued: When the
509
Wheresoever I go, Hiraṇyakaśipu will follow brāhmaṇa takes charity from others only ac-
Me, as death follows all living entities. There- cording to his needs, he does not become entan-
fore it is better for Me to enter the core of his gled in sinful activities. (17)
heart, for then, because of his power to see only
externally, he will not see Me. (9) Lord Vāma-
nadeva continued: O King of the demons, after Bali Mahārāja said: O son of a brāhmaṇa,
Lord Viṣṇu made this decision, He entered the Your instructions are as good as those of
body of His enemy Hiraṇyakaśipu, who was learned and elderly persons. Nonetheless, You
running after Him with great force. In a subtle are a boy, and Your intelligence is insufficient.
body inconceivable to Hiraṇyakaśipu, Lord Thus You are not very prudent in regard to
Viṣṇu, who was in great anxiety, entered Your self-interest. (18) I am able to give You
Hiraṇyakaśipu’s nostril along with his breath. an entire island because I am the proprietor of
(10) Upon seeing that the residence of Lord the three divisions of the universe. You have
Viṣṇu was vacant, Hiraṇyakaśipu began come to take something from me and have
searching for Lord Viṣṇu everywhere. Angry at pleased me by Your sweet words, but You are
not seeing Him, Hiraṇyakaśipu screamed asking only three paces of land. Therefore You
loudly and searched the entire universe, includ- are not very intelligent. (19) O small boy, one
ing the surface of the earth, the higher planetary who approaches me to beg something should
systems, all directions and all the caves and not have to ask anything more, anywhere.
oceans. But Hiraṇyakaśipu, the greatest hero, Therefore, if You wish, You may ask from me
did not see Viṣṇu anywhere. (11) Unable to see as much land as will suffice to maintain You
Him, Hiraṇyakaśipu said, “I have searched the according to Your needs. (20)
entire universe, but I could not find Viṣṇu, who
has killed my brother. Therefore, He must cer-
tainly have gone to that place from which no The Personality of Godhead said: O my dear
one returns. [In other words, He must now be King, even the entirety of whatever there may
dead.]” (12) Hiraṇyakaśipu’s anger against be within the three worlds to satisfy one’s
Lord Viṣṇu persisted until his death. Other peo- senses cannot satisfy a person whose senses are
ple in the bodily concept of life maintain anger uncontrolled. (21) If I were not satisfied with
only because of false ego and the great influ- three paces of land, then surely I would not be
ence of ignorance. (13) Your father, Virocana, satisfied even with possessing one of the seven
the son of Mahārāja Prahlāda, was very affec- islands, consisting of nine varṣas. Even if I pos-
tionate toward brāhmaṇas. Although he knew sessed one island, I would hope to get others.
very well that it was the demigods who had (22) We have heard that although powerful
come to him in the dress of brāhmaṇas, at their kings like Mahārāja Pṛthu and Mahārāja Gaya
request he delivered to them the duration of his achieved proprietorship over the seven dvīpas,
life. (14) You also have observed the principles they could not achieve satisfaction or find the
followed by great personalities who are house- end of their ambitions. (23) One should be sat-
holder brāhmaṇas, by your forefathers and by isfied with whatever he achieves by his previ-
great heroes who are extremely famous for ous destiny, for discontent can never bring hap-
their exalted activities. (15) O King of the piness. A person who is not self-controlled will
Daityas, from Your Majesty, who come from not be happy even with possessing the three
such a noble family and who are able to give worlds. (24) Material existence causes discon-
charity munificently, I ask only three paces of tent in regard to fulfilling one’s lusty desires
land, to the measurement of My steps. (16) O and achieving more and more money. This is
King, controller of the entire universe, although the cause for the continuation of material life,
you are very munificent and are able to give Me which is full of repeated birth and death. But
as much land as I want, I do not want anything one who is satisfied by that which is obtained
from you that is unnecessary. If a learned by destiny is fit for liberation from this material
existence. (25) A brāhmaṇa who is satisfied
510
with whatever is providentially obtained is in- everything in outer space, and then He will ex-
creasingly enlightened with spiritual power, pand His universal body to occupy everything.
but the spiritual potency of a dissatisfied Where will you offer Him the third step? (34)
brāhmaṇa decreases, as fire diminishes in po- You will certainly be unable to fulfill your
tency when water is sprinkled upon it. (26) promise, and I think that because of this inabil-
Therefore, O King, from you, the best of those ity your eternal residence will be in hell. (35)
who give charity, I ask only three paces of land. Learned scholars do not praise that charity
By such a gift I shall be very pleased, for the which endangers one’s own livelihood. Char-
way of happiness is to be fully satisfied to re- ity, sacrifice, austerity and fruitive activities are
ceive that which is absolutely needed. (27) possible for one who is competent to earn his
livelihood properly. [They are not possible for
one who cannot maintain himself.] (36) There-
Śukadeva Gosvāmī continued: When the fore one who is in full knowledge should divide
Supreme Personality of Godhead had thus spo- his accumulated wealth in five partsfor reli-
ken to Bali Mahārāja, Bali smiled and told Him, gion, for reputation, for opulence, for sense
“All right. Take whatever You like.” To con- gratification and for the maintenance of his
firm his promise to give Vāmanadeva the de- family members. Such a person is happy in this
sired land, he then took up his waterpot. (28) world and in the next. (37) One might argue
Understanding Lord Viṣṇu’s purpose, that since you have already promised, how can
Śukrācārya, the best of the learned, immedi- you refuse? O best of the demons, just take
ately spoke as follows to his disciple, who was from me the evidence of the Bahvṛca-śruti,
about to offer everything to Lord Vāmanadeva. which says that a promise is truthful preceded
(29) by the word om and untruthful if not. (38) The
Vedas enjoin that the factual result of the tree
of the body is the good fruits and flowers de-
Śukrācārya said: O son of Virocana, this rived from it. But if the bodily tree does not ex-
brahmacārī in the form of a dwarf is directly the ist, there is no possibility of factual fruits and
imperishable Supreme Personality of Godhead, flowers. Even if the body is based on untruth,
Viṣṇu. Accepting Kaśyapa Muni as His father there cannot be factual fruits and flowers with-
and Aditi as His mother, He has now appeared out the help of the bodily tree. (39) When a tree
in order to fulfill the interests of the demigods. is uprooted it immediately falls down and be-
(30) You do not know what a dangerous posi- gins to dry up. Similarly, if one doesn’t take
tion you have accepted by promising to give care of the body, which is supposed to be un-
Him land. I do not think that this promise is truthin other words, if the untruth is uproot-
good for you. It will bring great harm to the de- edthe body undoubtedly becomes dry. (40) The
mons. (31) This person falsely appearing as a utterance of the word om signifies separation
brahmacārī is actually the Supreme Personality from one’s monetary assets. In other words, by
of Godhead, Hari, who has come in this form to uttering this word one becomes free from at-
take away all your land, wealth, beauty, power, tachment to money because his money is taken
fame and education. After taking everything away from him. To be without money is not
from you, He will deliver it to Indra, your en- very satisfactory, for in that position one cannot
emy. (32) You have promised to give Him fulfill one’s desires. In other words, by using
three steps of land in charity, but when you give the word om one becomes poverty-stricken. Es-
it He will occupy the three worlds. You are a pecially when one gives charity to a poor man
rascal! You do not know what a great mistake or beggar, one remains unfulfilled in self-reali-
you have made. After giving everything to Lord zation and in sense gratification. (41) There-
Viṣṇu, you will have no means of livelihood. fore, the safe course is to say no. Although it is
How then shall you live? (33) Vāmanadeva a falsehood, it protects one completely, it draws
will first occupy the three worlds with one step, the compassion of others toward oneself, and it
then He will take His second step and occupy
511
gives one full facility to collect money from Dadhīci, Śibi and many other great personali-
others for oneself. Nonetheless, if one always ties were willing to sacrifice even their lives for
pleads that he has nothing, he is condemned, for the benefit of the people in general. This is the
he is a dead body while living, or while still evidence of history. So why not give up this in-
breathing he should be killed. (42) In flattering significant land? What is the serious consider-
a woman to bring her under control, in joking, ation against it? (7) O best of the brāhmaṇas,
in a marriage ceremony, in earning one’s live- certainly the great demoniac kings who were
lihood, when one’s life is in danger, in protect- never reluctant to fight enjoyed this world, but
ing cows and brahminical culture, or in protect- in due course of time everything they had was
ing a person from an enemy’s hand, falsity is taken away, except their reputation, by which
never condemned. (43) they continue to exist. In other words, one
should try to achieve a good reputation instead
of anything else. (8) O best of the brāhmaṇas,
SB 8.20: Bali Mahārāja Surrenders the Uni- many men have laid down their lives on the bat-
verse tlefield, being unafraid of fighting, but rarely
has one gotten the chance to give his accumu-
lated wealth faithfully to a saintly person who
ŚrīŚukadeva Gosvāmī said: O King Parīkṣit, creates holy places. (9) By giving charity, a be-
when Bali Mahārāja was thus advised by his nevolent and merciful person undoubtedly be-
spiritual master, Śukrācārya, his family priest, comes even more auspicious, especially when
he remained silent for some time, and then, af- he gives charity to a person like your good self.
ter full deliberation, he replied to his spiritual Under the circumstances, I must give this little
master as follows. (1) brahmacārī whatever charity He wants from
me. (10) O great sage, great saintly persons
like you, being completely aware of the Vedic
Bali Mahārāja said: As you have already principles for performing ritualistic ceremonies
stated, the principle of religion that does not and yajñas, worship Lord Viṣṇu in all circum-
hinder one’s economic development, sense stances. Therefore, whether that same Lord
gratification, fame and means of livelihood is Viṣṇu has come here to give me all benedic-
the real occupational duty of the householder. I tions or to punish me as an enemy, I must carry
also think that this religious principle is correct. out His order and give Him the requested tract
(2) I am the grandson of Mahārāja Prahlāda. of land without hesitation. (11) Although He is
How can I withdraw my promise because of Viṣṇu Himself, out of fear He has covered
greed for money when I have already said that Himself in the form of a brāhmaṇa to come to
I shall give this land? How can I behave like an me begging. Under the circumstances, because
ordinary cheater, especially toward a He has assumed the form of a brāhmaṇa, even
brāhmaṇa? (3) There is nothing more sinful if He irreligiously arrests me or even kills me, I
than untruthfulness. Because of this, mother shall not retaliate, although He is my enemy.
earth once said, “I can bear any heavy thing ex- (12) If this brāhmaṇa really is Lord Viṣṇu, who
cept a person who is a liar.” (4) I do not fear is worshiped by Vedic hymns, He would never
hell, poverty, an ocean of distress, falldown give up His widespread reputation; either He
from my position or even death itself as much would lie down having been killed by me, or
as I fear cheating a brāhmaṇa. (5) My lord, you He would kill me in a fight. (13)
can also see that all the material opulences of
this world are certainly separated from their
possessor at death. Therefore, if the brāhmaṇa ŚrīŚukadeva Gosvāmī continued: Thereaf-
Vāmanadeva is not satisfied by whatever gifts ter, the spiritual master, Śukrācārya, being in-
one has given, why not please Him with the spired by the Supreme Lord, cursed his exalted
riches one is destined to lose at death? (6)
512
disciple Bali Mahārāja, who was so magnani- demigods and the great saintly persons. (21)
mous and fixed in truthfulness that instead of Bali Mahārāja, along with all the priests,
respecting his spiritual master’s instructions, he ācāryas and members of the assembly, ob-
wanted to disobey his order. (14) Although you served the Supreme Personality of Godhead’s
have no knowledge, you have become a so- universal body, which was full of six opu-
called learned person, and therefore you dare be lences. That body contained everything within
so impudent as to disobey my order. Because the universe, including all the gross material el-
of disobeying me, you shall very soon be bereft ements, the senses, the sense objects, the mind,
of all your opulence. (15) Śukadeva Gosvāmī intelligence and false ego, the various kinds of
continued: Even after being cursed in this way living entities, and the actions and reactions of
by his own spiritual master, Bali Mahārāja, be- the three modes of material nature. (22) There-
ing a great personality, never deviated from his after, Bali Mahārāja, who was occupying the
determination. Therefore, according to custom, seat of King Indra, could see the lower plane-
he first offered water to Vāmanadeva and then tary systems, such as Rasātala, on the soles of
offered Him the gift of land he had promised. the feet of the Lord’s universal form. He saw
(16) Bali Mahārāja’s wife, known as Vin- on the Lord’s feet the surface of the globe, on
dhyāvali, who was decorated with a necklace of the surface of His calves all the mountains, on
pearls, immediately came and had a large His knees the various birds, and on His thighs
golden waterpot brought there, full of water the varieties of air. (23) Bali Mahārāja saw be-
with which to worship the Lord by washing His neath the garments of the Lord, who acts won-
feet. (17) Bali Mahārāja, the worshiper of Lord derfully, the evening twilight. In the Lord’s pri-
Vāmanadeva, jubilantly washed the Lord’s lo- vate parts he saw the Prajāpatis, and in the
tus feet and then took the water on his head, for round portion of the waist he saw himself with
that water delivers the entire universe. (18) At his confidential associates. In the Lord’s navel
that time, the residents of the higher planetary he saw the sky, on the Lord’s waist he saw the
system, namely the demigods, the Gandharvas, seven oceans, and on the Lord’s bosom he saw
the Vidyādharas, the Siddhas and the Cāraṇas, all the clusters of stars. (24) My dear King, on
all being very pleased by Bali Mahārāja’s sim- the heart of Lord Murāri he saw religion; on the
ple, nonduplicitous act, praised his qualities chest, both pleasing words and truthfulness; in
and showered upon him millions of flowers. the mind, the moon; on the bosom, the goddess
(19) The Gandharvas, the Kimpuruṣas and the of fortune, with a lotus flower in her hand; on
Kinnaras sounded thousands and thousands of the neck, all the Vedas and all sound vibrations;
kettledrums and trumpets again and again, and on the arms, all the demigods, headed by King
they sang in great jubilation, declaring, “How Indra; in both ears, all the directions; on the
exalted a person is Bali Mahārāja, and what a head, the upper planetary systems; on the hair,
difficult task he has performed! Even though he the clouds; in the nostrils, the wind; on the eyes,
knew that Lord Viṣṇu was on the side of his en- the sun; and in the mouth, fire. From His words
emies, he nonetheless gave the Lord the entire came all the Vedic mantras, on His tongue was
three worlds in charity.” (20) the demigod of water, Varuṇadeva, on His eye-
brows were the regulative principles, and on
His eyelids were day and night. [When His eyes
The unlimited Supreme Personality of God- were open it was daytime, and when they were
head, who had assumed the form of Vāmana, closed it was night.] On His forehead was an-
then began increasing in size, acting in terms of ger, and on His lips was greed. O King, in His
the material energy, until everything in the uni- touch were lusty desires, in His semen were all
verse was within His body, including the earth, the waters, on His back was irreligion, and in
the planetary systems, the sky, the directions, His wonderful activities or steps was the fire of
the various holes in the universe, the seas, the sacrifice. On His shadow was death, in His
oceans, the birds, beasts, human beings, the smile was the illusory energy, and on the hairs
513
of His body were all the drugs and herbs. In His

veins were all the rivers, on His nails were all
Śukadeva Gosvāmī continued: When Lord
the stones, in His intelligence were Lord
Brahmā, who was born of a lotus flower, saw
Brahmā, the demigods and the great saintly per-
that the effulgence of his residence, Brah-
sons, and throughout His entire body and
maloka, had been reduced by the glaring efful-
senses were all living entities, moving and sta-
gence from the toenails of Lord Vāmanadeva,
tionary. Bali Mahārāja thus saw everything in
he approached the Supreme Personality of
the gigantic body of the Lord. (25-29)
Godhead. Lord Brahmā was accompanied by
all the great sages, headed by Marīci, and by
yogīs like Sanandana, but in the presence of
O King, when all the demons, the followers
that glaring effulgence, O King, even Lord
of Mahārāja Bali, saw the universal form of the
Brahmā and his associates seemed insignifi-
Supreme Personality of Godhead, who held
cant. (1) Among the great personalities who
everything within His body, when they saw in
came to worship the lotus feet of the Lord were
the Lord’s hand His disc, known as the Sudar-
those who had attained perfection in self-con-
śana cakra, which generates intolerable heat,
trol and regulative principles, as well as experts
and when they heard the tumultuous sound of
in logic, history, general education and the Ve-
His bow, all of these caused lamentation within
dic literature known as kalpe [dealing with old
their hearts. (30) The Lord’s conchshell,
historical incidents]. Others were experts in the
named Pāñcajanya, which made sounds like
Vedic corollaries like Brahma-saṁhitā, all the
that of a cloud; the very forceful club named
other knowledge of the Vedas [Sāma, Yajur,
Kaumodakī; the sword named Vidyādhara,
Ṛg and Atharva], and also the supplementary
with a shield decorated with hundreds of moon-
Vedic knowledge [Āyurveda, Dhanurveda,
like spots; and also Akṣayasāyaka, the best of
etc.]. Others were those who had been freed of
quiversall of these appeared together to offer
the reactions to fruitive activities by transcen-
prayers to the Lord. (31) These associates,
dental knowledge awakened by practice of
headed by Sunanda and other chief associates
yoga. And still others were those who had at-
and accompanied by all the predominating dei-
tained residence in Brahmaloka not by ordinary
ties of the various planets, offered prayers to
karma but by advanced Vedic knowledge. Af-
the Lord, who wore a brilliant helmet, brace-
ter devotedly worshiping the upraised lotus feet
lets, and glittering earrings that resembled fish.
of the Supreme Lord with oblations of water,
On the Lord’s bosom were the lock of hair
Lord Brahmā, who was born of the lotus ema-
called Śrīvatsa and the transcendental jewel
nating from Lord Viṣṇu’s navel, offered pray-
named Kaustubha. He wore a yellow garment,
ers to the Lord. (2-3) O King, the water from
covered by a belt, and He was decorated by a
flower garland, surrounded by bees. Manifest- Lord Brahmā’s kamaṇḍalu washed the lotus
ing Himself in this way, O King, the Supreme feet of Lord Vāmanadeva, who is known as
Personality of Godhead, whose activities are Urukrama, the wonderful actor. Thus that water
wonderful, covered the entire surface of the became so pure that it was transformed into the
earth with one footstep, the sky with His body, water of the Ganges, which went flowing down
and all directions with His arms. (32-33) As from the sky, purifying the three worlds like the
the Lord took His second step, He covered the pure fame of the Supreme Personality of God-
heavenly planets. And not even a spot remained head. (4) Lord Brahmā and all the predominat-
for the third step, for the Lord’s foot extended ing deities of the various planetary systems be-
higher and higher, beyond Maharloka, Ja- gan to worship Lord Vāmanadeva, their su-
naloka, Tapoloka and even Satyaloka. (34) preme master, who had reduced Himself from
His all-pervading form to His original form.
They collected all the ingredients and parapher-
SB 8.21: Bali Mahārāja Arrested by the nalia for this worship. (5) They worshiped the
Lord Lord by offering fragrant flowers, water, pādya
514
and arghya, sandalwood pulp and aguru pulp, Taking up their weapons, they forbade the de-
incense, lamps, fused rice, unbroken grains, mons to continue their attempt. (15) Nanda,
fruits, roots and sprouts. While so doing, they Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda,
offered prayers indicating the glorious activi- Kumudākṣa, Viṣvaksena, Patattrirāṭ [Garuḍa],
ties of the Lord and shouted “Jaya! Jaya!” They Jayanta, Śrutadeva, Puṣpadanta and Sātvata
also danced, played instruments, sang, sounded were all associates of Lord Viṣṇu. They were
conchshells and beat kettledrums, in this way as powerful as ten thousand elephants, and now
worshiping the Lord. (6-7) Jāmbavān, king of they began killing the soldiers of the demons.
the bears, also joined in the ceremony. Sound- (16-17) When Bali Mahārāja saw that his own
ing his bugle in all directions, he declared a soldiers were being killed by the associates of
great festival for Lord Vāmanadeva’s victory. Lord Viṣṇu, he remembered the curse of
(8) Śukrācārya and forbade his soldiers to continue
fighting. (18) O Vipracitti, O Rāhu, O Nemi,
please hear my words! Don’t fight. Stop imme-
When the demoniac followers of Mahārāja diately, for the present time is not in our favor.
Bali saw that their master, who had been deter- (19) O Daityas, by human efforts no one can
mined in performing sacrifice, had lost all his supersede the Supreme Personality of God-
possessions to Vāmanadeva, who had taken head, who can bring happiness and distress to
them away on the plea of begging three paces all living entities. (20) The supreme time fac-
of land, they were very angry and spoke as fol- tor, which represents the Supreme Person, was
lows. (9) “This Vāmana is certainly not a previously in our favor and not in favor of the
brāhmaṇa but the best of cheaters, Lord Viṣṇu. demigods, but now that same time factor is
Assuming the form of a brāhmaṇa, He has cov- against us. (21) No one can surpass the time
ered His own form, and thus He is working for representation of the Supreme Personality of
the interests of the demigods. (10) “Our lord, Godhead by material power, by the counsel of
Bali Mahārāja, because of his position in per- ministers, by intelligence, by diplomacy, by
forming the yajña, has given up the power to fortresses, by mystic mantras, by drugs, by
punish. Taking advantage of this, our eternal herbs or by any other means. (22) Previously,
enemy, Viṣṇu, dressed in the form of a brah- being empowered by providence, you defeated
macārī beggar, has taken away all his posses- a great number of such followers of Lord
sions. (11) “Our lord, Bali Mahārāja, is always Viṣṇu. But today those same followers, having
fixed in truthfulness, and this is especially so at defeated us, are roaring in jubilation like lions.
present, since he has been initiated into per- (23) Unless providence is in our favor, we shall
forming a sacrifice. He is always kind and mer- not be able to gain victory. Therefore we must
ciful toward the brāhmaṇas, and he cannot at wait for that favorable time when our defeating
any time speak lies. (12) “Therefore it is our them will be possible. (24)
duty to kill this Vāmanadeva, Lord Viṣṇu. It is
our religious principle and the way to serve our
master.” After making this decision, the demo- Śukadeva Gosvāmī continued: O King, in
niac followers of Mahārāja Bali took up their accordance with the order of their master, Bali
various weapons with a view to killing Vāma- Mahārāja, all the chiefs of the demons and the
nadeva. (13) O King, the demons, aggravated Daityas entered the lower regions of the uni-
by their usual anger, took their lances and tri- verse, to which they were driven by the soldiers
dents in hand, and against the will of Bali of Viṣṇu. (25) Thereafter, on the day of soma-
Mahārāja they pushed forward to kill Lord pāna, after the sacrifice was finished, Garuḍa,
Vāmanadeva. (14) O King, when the associ- king of the birds, understanding the desire of
ates of Lord Viṣṇu saw the soldiers of the de- his master, arrested Bali Mahārāja with the
mons coming forward in violence, they smiled. ropes of Varuṇa. (26) When Bali Mahārāja was
thus arrested by Lord Viṣṇu, who is the most
515
powerful, there was a great roar of lamentation Godhead, most worshipable for all the demi-
in all directions throughout the upper and lower gods, if You think that my promise has become
planetary systems of the universe. (27) O King, false, I shall certainly rectify matters to make it
the Supreme Personality of Godhead, Vāmana- truthful. I cannot allow my promise to be false.
deva, then spoke to Bali Mahārāja, the most lib- Please, therefore, place Your third lotus foot-
eral and celebrated personality whom He had step on my head. (2) I do not fear being de-
arrested with the ropes of Varuṇa. Bali prived of all my possessions, living in hellish
Mahārāja had lost all bodily luster, but he was life, being arrested for poverty by the ropes of
nonetheless fixed in his determination. (28) O Varuṇa or being punished by You as much as I
King of the demons, you have promised to give fear defamation. (3) Although a father, mother,
Me three steps of land, but I have occupied the brother or friend may sometimes punish one as
entire universe with two steps. Now think about a well-wisher, they never punish their subordi-
where I should put My third. (29) As far as the nate like this. But because You are the most
sun and moon shine with the stars and as far as worshipable Lord, I regard the punishment You
the clouds pour rain, all the land throughout the have given me as most exalted. (4) Since Your
universe is in your possession. (30) Of these Lordship is indirectly the greatest well-wisher
possessions, with one step I have occupied of us demons, You act for our best welfare by
Bhūrloka, and with My body I have occupied posing as if our enemy. Because demons like us
the entire sky and all directions. And in your always aspire for a position of false prestige, by
presence, with My second step, I have occupied chastising us You give us the eyes by which to
the upper planetary system. (31) Because you see the right path. (5) Many demons who were
have been unable to give charity according to continuously inimical toward You finally
your promise, the rule is that you should go achieved the perfection of great mystic yogīs.
down to live in the hellish planets. Therefore, Your Lordship can perform one work to serve
in accordance with the order of Śukrācārya, many purposes, and consequently, although
your spiritual master, now go down and live You have punished me in many ways, I do not
there. (32) Far from being elevated to the heav- feel ashamed of having been arrested by the
enly planets or fulfilling one’s desire, one who ropes of Varuṇa, nor do I feel aggrieved. (6-7)
does not properly give a beggar what he has My grandfather Prahlāda Mahārāja is famous,
promised falls down to a hellish condition of being recognized by all Your devotees. Alt-
life. (33) Being falsely proud of your posses- hough harassed in many ways by his father,
sions, you promised to give Me land, but you Hiraṇyakaśipu, he still remained faithful, tak-
could not fulfill your promise. Therefore, being shelter at Your lotus feet. (8) What is the
cause your promise was false, you must live for use of the material body, which automatically
a few years in hellish life. (34) leaves its owner at the end of life? And what is
the use of all one’s family members, who are
actually plunderers taking away money that is
SB 8.22: Bali Mahārāja Surrenders His Life useful for the service of the Lord in spiritual
opulence? What is the use of a wife? She is only
the source of increasing material conditions.
Śukadeva Gosvāmī said: O King, although And what is the use of family, home, country
the Supreme Personality of Godhead was su- and community? Attachment for them merely
perficially seen to have acted mischievously to- wastes the valuable energy of one’s lifetime.
ward Bali Mahārāja, Bali Mahārāja was fixed (9) My grandfather, the best of all men, who
in his determination. Considering himself not achieved unlimited knowledge and was wor-
to have fulfilled his promise, he spoke as fol- shipable for everyone, was afraid of the com-
lows. (1) mon men in this world. Being fully convinced
of the substantiality afforded by shelter at Your
lotus feet, He took shelter of Your lotus feet,
Bali Mahārāja said: O best Personality of
516
against the will of his father and demoniac even a learned, self-controlled man forget to
friends, who were killed by Your own self. search for the goal of self-realization. But the
(10) Only by providence have I been forcibly Supreme Personality of Godhead, Nārāyaṇa,
brought under Your lotus feet and deprived of the Lord of the universe, can see everything by
all my opulence. Because of the illusion created His will. Therefore I offer my respectful obei-
by temporary opulence, people in general, who sances unto Him. (17)
live under material conditions, facing acci-
dental death at every moment, do not under-
stand that this life is temporary. Only by provi- Śukadeva Gosvāmī continued: O King
dence have I been saved from that condition. Parīkṣit, Lord Brahmā then began to speak to
(11) the Supreme Personality of Godhead, within
the hearing of Prahlāda Mahārāja, who stood
nearby with folded hands. (18) But Bali
Śukadeva Gosvāmī said: O best of the Ku- Mahārāja’s chaste wife, afraid and aggrieved at
rus, while Bali Mahārāja was describing his seeing her husband arrested, immediately of-
fortunate position in this way, the most dear fered obeisances to Lord Vāmanadeva [Upen-
devotee of the Lord, Prahlāda Mahārāja, ap- dra]. She folded her hands and spoke as fol-
peared there, like the moon rising in the lows. (19)
nighttime. (12) Then Bali Mahārāja saw his
grandfather Prahlāda Mahārāja, the most fortu-
nate personality, whose dark body resembled Śrīmatī Vindhyāvali said: O my Lord, You
black ointment for the eyes. His tall, elegant have created the entire universe for the enjoy-
figure was dressed in yellow garments, he had ment of Your personal pastimes, but foolish,
long arms, and his beautiful eyes were like the unintelligent men have claimed proprietorship
petals of a lotus. He was very dear and pleasing for material enjoyment. Certainly they are
to everyone. (13) Being bound by the ropes of shameless agnostics. Falsely claiming proprie-
Varuṇa, Bali Mahārāja could not offer befitting torship, they think they can give charity and en-
respect to Prahlāda Mahārāja as he had before. joy. In such a condition, what good can they do
Rather, he simply offered respectful obeisances for You, who are the independent creator,
with his head, his eyes being inundated with maintainer and annihilator of this universe?
tears and his face lowered in shame. (14) When (20)
the great personality Prahlāda Mahārāja saw
that the Supreme Lord was sitting there, sur-
rounded and worshiped by His intimate associ- Lord Brahmā said: O well-wisher and mas-
ates like Sunanda, he was overwhelmed with ter of all living entities, O worshipable Deity of
tears of jubilation. Approaching the Lord and all the demigods, O all-pervading Personality
falling to the ground, he offered obeisances to of Godhead, now this man has been sufficiently
the Lord with his head. (15) punished, for You have taken everything. Now
You can release him. He does not deserve to be
punished more. (21) Bali Mahārāja had already
Prahlāda Mahārāja said: My Lord, it is Your offered everything to Your Lordship. Without
Lordship who gave this Bali the very great op- hesitation, he has offered his land, the planets
ulence of the post of heavenly king, and now, and whatever else he earned by his pious activ-
today, it is You who have taken it all away. I ities, including even his own body. (22) By of-
think You have acted with equal beauty in both fering even water, newly grown grass, or
ways. Because his exalted position as King of flower buds at Your lotus feet, those who main-
heaven was putting him in the darkness of ig- tain no mental duplicity can achieve the most
norance, You have done him a very merciful exalted position within the spiritual world. This
favor by taking away all his opulence. (16) Ma- Bali Mahārāja, without duplicity, has now of-
terial opulence is so bewildering that it makes fered everything in the three worlds. How then
517
can he deserve to suffer from arrest? (23) which was made by Viśvakarmā according to
My order. Because it is especially protected by
Me, it is free from mental and bodily miseries,
The Supreme Personality of Godhead said: fatigue, dizziness, defeat and all other disturb-
My dear Lord Brahmā, because of material op- ances. Bali Mahārāja, you may now go live
ulence a foolish person becomes dull-witted there peacefully. (32) O Bali Mahārāja [In-
and mad. Thus he has no respect for anyone drasena], now you may go to the planet Sutala,
within the three worlds and defies even My au- which is desired even by the demigods. Live
thority. To such a person I show special favor there peacefully, surrounded by your friends
by first taking away all his possessions. (24) and relatives. All good fortune unto you. (33)
While rotating in the cycle of birth and death On the planet Sutala, not even the predominat-
again and again in different species because of ing deities of other planets, what to speak of or-
his own fruitive activities, the dependent living dinary people, will be able to conquer you. As
entity, by good fortune, may happen to become far as the demons are concerned, if they trans-
a human being. This human birth is very rarely gress your rule, My disc will kill them. (34) O
obtained. (25) If a human being is born in an great hero, I shall always be with you and give
aristocratic family or a higher status of life, if you protection in all respects along with your
he performs wonderful activities, if he is youth- associates and paraphernalia. Moreover, you
ful, if he has personal beauty, a good education will always be able to see Me there. (35) Be-
and good wealth, and if he is nonetheless not cause there you will see My supreme prowess,
proud of his opulences, it is to be understood your materialistic ideas and anxieties that have
that he is especially favored by the Supreme arisen from your association with the demons
Personality of Godhead. (26) Although aristo- and Dānavas will immediately be vanquished.
cratic birth and other such opulences are im- (36)
pediments to advancement in devotional ser-
vice because they are causes of false prestige
and pride, these opulences never disturb a pure SB 8.23: The Demigods Regain the Heav-
devotee of the Supreme Personality of God- enly Planets
head. (27) Bali Mahārāja has become the most
famous among the demons and nonbelievers,
for in spite of being bereft of all material opu- Śukadeva Gosvāmī said: When the supreme,
lences, he is fixed in his devotional service. ancient, eternal Personality of Godhead had
(28) Although bereft of his riches, fallen from thus spoken to Bali Mahārāja, who is univer-
his original position, defeated and arrested by sally accepted as a pure devotee of the Lord and
his enemies, rebuked and deserted by his rela- therefore a great soul, Bali Mahārāja, his eyes
tives and friends, although suffering the pain of filled with tears, his hands folded and his voice
being bound and although rebuked and cursed faltering in devotional ecstasy, responded as
by his spiritual master, Bali Mahārāja, being follows. (1)
fixed in his vow, did not give up his truthful-
ness. It was certainly with pretension that I
spoke about religious principles, but he did not Bali Mahārāja said: What a wonderful effect
give up religious principles, for he is true to his there is in even attempting to offer respectful
word. (29-30) The Lord continued: Because of obeisances to You! I merely endeavored to of-
his great tolerance, I have given him a place not fer You obeisances, but nonetheless the attempt
obtainable even by the demigods. He will be- was as successful as those of pure devotees.
come King of the heavenly planets during the The causeless mercy You have shown to me, a
period of the Manu known as Sāvarṇi. (31) Un- fallen demon, was never achieved even by the
til Bali Mahārāja achieves the position of King demigods or the leaders of the various planets.
of heaven, he shall live on the planet Sutala, (2)
518
The Supreme Personality of Godhead said:

My dear son Prahlāda, all good fortune unto
Śukadeva Gosvāmī continued: After speak-
you. For the time being, please go to the place
ing in this way, Bali Mahārāja offered his obei-
known as Sutala and there enjoy happiness with
sances first to the Supreme Personality of God-
your grandson and your other relatives and
head, Hari, and then to Lord Brahmā and Lord
friends. (9) The Supreme Personality of God-
Śiva. Thus he was released from the bondage
head assured Prahlāda Mahārāja: You shall be
of the nāga-pāśa [the ropes of Varuṇa], and in
able to see Me there in My usual feature with
full satisfaction he entered the planet known as
conchshell, disc, club and lotus in My hand.
Sutala. (3) Thus having delivered the proprie-
Because of your transcendental bliss due to al-
torship of the heavenly planets to Indra and
ways personally seeing Me, you will have no
having fulfilled the desire of Aditi, mother of
further bondage to fruitive activities. (10)
the demigods, the Supreme Personality of God-
head ruled the affairs of the universe. (4) When
Prahlāda Mahārāja heard how Bali Mahārāja,
Śrīla Śukadeva Gosvāmī said: Accompanied
his grandson and descendant, had been released
by Bali Mahārāja, my dear King Parīkṣit, Prah-
from bondage and had achieved the benediction
lāda Mahārāja, the master of all the chiefs of
of the Lord, he spoke as follows in a tone of
the demons, took the Supreme Lord’s order on
greatly ecstatic devotion. (5)
his head with folded hands. After saying yes to
the Lord, circumambulating Him and offering
Him respectful obeisances, he entered the
Prahlāda Mahārāja said: O Supreme Person-
lower planetary system known as Sutala. (11-
ality of Godhead, You are universally wor-
12) Hari, the Supreme Personality of Godhead,
shiped; even Lord Brahmā and Lord Śiva wor-
Nārāyaṇa, thereafter addressed Śukrācārya,
ship Your lotus feet. Yet although You are such
who was sitting nearby in the midst of the as-
a great personality, You have kindly promised
sembly with the priests [brahma, hotā,
to protect us, the demons. I think that such
udgātāand adhvaryu]. O Mahārāja Parīkṣit,
kindness has never been achieved even by Lord
these priests were all brahma-vādīs, followers
Brahmā, Lord Śiva or the goddess of fortune,
of the Vedic principles for performing sacri-
Lakṣmī, what to speak of other demigods or
fices. (13) O best of the brāhmaṇas,
common people. (6) O supreme shelter of eve-
Śukrācārya, please describe the fault or dis-
ryone, great personalities like Brahmā enjoy
crepancy in your disciple Bali Mahārāja, who
their perfection simply by tasting the honey of
engaged in performing sacrifices. This fault
rendering service at Your lotus feet. But as for
will be nullified when judged in the presence of
us, who are all rogues and debauchees born of
qualified brāhmaṇas. (14)
an envious family of demons, how have we re-
ceived Your mercy? It has been possible only
because Your mercy is causeless. (7) O my
Śukrācārya said: My Lord, You are the en-
Lord, Your pastimes are all wonderfully per-
joyer and lawgiver in all performances of sac-
formed by Your inconceivable spiritual energy;
rifice, and You are the yajña-puruṣa, the person
and by her perverted reflection, the material en-
to whom all sacrifices are offered. If one has
ergy, You have created all the universes. As the
fully satisfied You, where is the chance of dis-
Supersoul of all living entities, You are aware
crepancies or faults in his performances of sac-
of everything, and therefore You are certainly
rifice? (15) There may be discrepancies in pro-
equal toward everyone. Nonetheless, You favor
nouncing the mantras and observing the regu-
Your devotees. This is not partiality, however,
lative principles, and, moreover, there may be
for Your characteristic is just like that of a de-
discrepancies in regard to time, place, person
sire tree, which yields everything according to
and paraphernalia. But when Your Lordship’s
one’s desire. (8)
holy name is chanted, everything becomes
faultless. (16) Lord Viṣṇu, I must nonetheless
519
act in obedience to Your order because obeying the great sage Bhṛgu, other saintly persons, the
Your order is most auspicious and is the first inhabitants of Pitṛloka and all other living enti-
duty of everyone. (17) ties present, including the inhabitants of Sid-
dhaloka and living entities who travel in outer
space by airplane, all glorified the uncommon
Śukadeva Gosvāmī continued: In this way, activities of Lord Vāmanadeva. O King, while
the most powerful Śukrācārya accepted the or- chanting about and glorifying the Lord, they re-
der of the Supreme Personality of Godhead turned to their respective heavenly planets.
with full respect. Along with the best They also praised the position of Aditi. (26-27)
brāhmaṇas, he began to compensate for the dis-
crepancies in the sacrifices performed by Bali
Mahārāja. (18) O King Parīkṣit, thus having O Mahārāja Parīkṣit, pleasure of your dyn-
taken all the land of Bali Mahārāja by begging, asty, I have now described to you everything
the Supreme Personality of Godhead, Lord about the wonderful activities of the Supreme
Vāmanadeva, delivered to His brother Indra all Personality of Godhead Vāmanadeva. Those
the land taken away by Indra’s enemy. (19) who hear about this are certainly freed from all
Lord Brahmā [the master of King Dakṣa and all the results of sinful activities. (28) One who is
other Prajāpatis], accompanied by all the dem- subject to death cannot measure the glories of
igods, the great saintly persons, the inhabitants the Supreme Personality of Godhead,
of Pitṛloka, the Manus, the munis, and such Trivikrama, Lord Viṣṇu, any more than he can
leaders as Dakṣa, Bhṛgu and Aṅgirā, as well as count the number of atoms on the entire planet
Kārttikeya and Lord Śiva, accepted Lord earth. No one, whether born already or destined
Vāmanadeva as the protector of everyone. He to take birth, is able to do this. This has been
did this for the pleasure of Kaśyapa Muni and sung by the great sage Vasiṣṭha. (29) If one
his wife Aditi and for the welfare of all the in- hears about the uncommon activities of the Su-
habitants of the universe, including their vari- preme Personality of Godhead in His various
ous leaders. (20-21) incarnations, he is certainly elevated to the
higher planetary system or even brought back
home, back to Godhead. (30) Whenever the ac-
O King Parīkṣit, Indra was considered the tivities of Vāmanadeva are described in the
King of all the universe, but the demigods, course of a ritualistic ceremony, whether the
headed by Lord Brahmā, wanted Upendra, ceremony be performed to please the demi-
Lord Vāmanadeva, as the protector of the Ve- gods, to please one’s forefathers in Pitṛloka, or
das, the principles of religion, fame, opulence, to celebrate a social event like a marriage, that
auspiciousness, vows, elevation to the higher ceremony should be understood to be ex-
planetary system, and liberation. Thus they ac- tremely auspicious. (31)
cepted Upendra, Lord Vāmanadeva, as the su-
preme master of everything. This decision
made all living entities extremely happy. (22- SB 8.24: Matsya, the Lord’s Fish Incarna-
23) Thereafter, along with all the leaders of the tion
heavenly planets, Indra, the King of heaven,
placed Lord Vāmanadeva before him and, with
the approval of Lord Brahmā, brought Him to Mahārāja Parīkṣit said: The Supreme Per-
the heavenly planet in a celestial airplane. (24) sonality of Godhead, Hari, is eternally situated
Indra, King of heaven, being protected by the in His transcendental position, yet He descends
arms of Vāmanadeva, the Supreme Personality to this material world and manifests Himself in
of Godhead, thus regained his rule of the three various incarnations. His first incarnation was
worlds and was reinstated in his own position, that of a great fish. O most powerful Śukadeva
supremely opulent, fearless and fully satisfied. Gosvāmī, I wish to hear from you the pastimes
(25) Lord Brahmā, Lord Śiva, Lord Kārttikeya,
520
of that fish incarnation. (1) What was the pur- devotee of the Supreme Personality of God-
pose for which the Supreme Personality of head. Satyavrata performed austerities by sub-
Godhead accepted the abominable form of a sisting only on water. (10) In this [the present]
fish, exactly as an ordinary living being accepts millennium King Satyavrata later became the
different forms under the laws of karma? The son of Vivasvān, the king of the sun planet, and
form of a fish is certainly condemned and full was known as Śrāddhadeva. By the mercy of
of terrible pain. O my lord, what was the pur- the Supreme Personality of Godhead, he was
pose of this incarnation? Kindly explain this to given the post of Manu. (11) One day while
us, for hearing about the pastimes of the Lord King Satyavrata was performing austerities by
is auspicious for everyone. (2-3) offering water on the bank of the river
Kṛtamālā, a small fish appeared in the water in
his palms. (12) Satyavrata, the King of Dra-
Sūta Gosvāmī said: When Parīkṣit Mahārāja viḍadeśa, threw the fish into the water of the
thus inquired from Śukadeva Gosvāmī, that river along with the water in his palm, O King
most powerful saintly person began describing Parīkṣit, descendant of Bharata. (13) With an
the pastimes of the Lord’s incarnation as a fish. appealing voice, the poor small fish said to
(4) King Satyavrata, who was very merciful: My
dear King, protector of the poor, why are you
throwing Me in the water of the river, where
ŚrīŚukadeva Gosvāmī said: O King, for the there are other aquatics who can kill Me? I am
sake of protecting the cows, brāhmaṇas, demi- very much afraid of them. (14) To please him-
gods, devotees, the Vedic literature, religious self, King Satyavrata, not knowing that the fish
principles, and principles to fulfill the purpose was the Supreme Personality of Godhead, de-
of life, the Supreme Personality of Godhead ac- cided with great pleasure to give the fish pro-
cepts the forms of incarnations. (5) Like the air tection. (15) The merciful King, being moved
passing through different types of atmosphere, by the pitiable words of the fish, placed the fish
the Supreme Personality of Godhead, although in a water jug and brought Him to his own res-
appearing sometimes as a human being and idence. (16) But in one night that fish grew so
sometimes as a lower animal, is always tran- much that He could not move His body com-
scendental. Because He is above the material fortably in the water of the pot. He then spoke
modes of nature, He is unaffected by higher and to the King as follows. (17) O My dear King, I
lower forms. (6) O King Parīkṣit, at the end of do not like living in this waterpot with such
the past millennium, at the end of Brahmā’s great difficulty. Therefore, please find some
day, because Lord Brahmā sleeps during the better reservoir of water where I can live com-
night, annihilation took place, and the three fortably. (18) Then, taking the fish out of the
worlds were covered by the water of the ocean. waterpot, the King threw Him in a large well.
(7) At the end of Brahmā’s day, when Brahmā But within a moment the fish developed to the
felt sleepy and desired to lie down, the Vedas length of three cubits. (19) The fish then said:
were emanating from his mouth, and the great My dear King, this reservoir of water is not fit
demon named Hayagrīva stole the Vedic for My happy residence. Please give Me a more
knowledge. (8) Understanding the acts of the extensive pool of water, for I have taken shelter
great demon Hayagrīva, the Supreme Personal- of you. (20) O Mahārāja Parīkṣit, the King took
ity of Godhead, Hari, who is full of all opu- the fish from the well and threw Him in a lake,
lences, assumed the form of a fish and saved but the fish then assumed a gigantic form ex-
the Vedas by killing the demon. (9) ceeding the extent of the water. (21) The fish
then said: O King, I am a large aquatic, and this
water is not at all suitable for Me. Now kindly
During the Cākṣuṣa-manvantara there was a find some way to save Me. It would be better to
great king named Satyavrata who was a great
521
put Me in the water of a lake that will never re- who can subdue your enemies, on the seventh
duce. (22) When thus requested, King day from today the three worldsBhūḥ, Bhuvaḥ
Satyavrata took the fish to the largest reservoir and Svaḥwill all merge into the water of inun-
of water. But when that also proved insuffi- dation. (32) When all the three worlds merge
cient, the King at last threw the gigantic fish into the water, a large boat sent by Me will ap-
into the ocean. (23) While being thrown in the pear before you. (33) Thereafter, O King, you
ocean, the fish said to King Satyavrata: O hero, shall collect all types of herbs and seeds and
in this water there are very powerful and dan- load them on that great boat. Then, accompa-
gerous sharks that will eat Me. Therefore you nied by the seven ṛṣis and surrounded by all
should not throw Me in this place. (24) kinds of living entities, you shall get aboard
that boat, and without moroseness you shall
easily travel with your companions on the
After hearing these sweet words from the ocean of inundation, the only illumination be-
Supreme Personality of Godhead in the form of ing the effulgence of the great ṛṣis. (34-35)
a fish, the King, being bewildered, asked Him: Then, as the boat is tossed about by the power-
Who are You, sir? You simply bewilder us. ful winds, attach the vessel to My horn by
(25) My Lord, in one day You have expanded means of the great serpent Vāsuki, for I shall be
Yourself for hundreds of miles, covering the present by your side. (36) Pulling the boat,
water of the river and the ocean. Before this I with you and all the ṛṣis in it, O King, I shall
had never seen or heard of such an aquatic ani- travel in the water of devastation until the night
mal. (26) My Lord, You are certainly the inex- of Lord Brahmā’s slumber is over. (37) You
haustible Supreme Personality of Godhead, will be thoroughly advised and favored by Me,
Nārāyaṇa, Śrī Hari. It is to show Your mercy to and because of your inquiries, everything about
the living entities that You have now assumed My glories, which are known as paraṁ brahma,
the form of an aquatic. (27) O my Lord, master will be manifest within your heart. Thus you
of creation, maintenance and annihilation, O will know everything about Me. (38) After
best of enjoyers, Lord Viṣṇu, You are the leader thus instructing the King, the Supreme Person-
and destination of surrendered devotees like us. ality of Godhead immediately disappeared.
Therefore let me offer my respectful obeisances Then King Satyavrata began to wait for that
unto You. (28) All Your pastimes and incarna- time of which the Lord had instructed. (39) Af-
tions certainly appear for the welfare of all liv- ter spreading kuśa with its tips pointing east,
ing entities. Therefore, my Lord, I wish to the saintly King, himself facing the northeast,
know the purpose for which You have assumed sat down on the grass and began to meditate
this form of a fish. (29) O my Lord, possessing upon the Supreme Personality of Godhead,
eyes like the petals of a lotus, the worship of the Viṣṇu, who had assumed the form of a fish.
demigods, who are in the bodily concept of life, (40) Thereafter, gigantic clouds pouring inces-
is fruitless in all respects. But because You are sant water swelled the ocean more and more.
the supreme friend and dearmost Supersoul of Thus the ocean began to overflow onto the land
everyone, worship of Your lotus feet is never and inundate the entire world. (41) As
useless. You have therefore manifested Your Satyavrata remembered the order of the Su-
form as a fish. (30) preme Personality of Godhead, he saw a boat
coming near him. Thus he collected herbs and
creepers, and, accompanied by saintly
Śukadeva Gosvāmī said: When King brāhmaṇas, he got aboard the boat. (42) The
Satyavrata spoke in this way, the Supreme Per- saintly brāhmaṇas, being pleased with the
sonality of Godhead, who at the end of the yuga King, said to him: O King, please meditate
had assumed the form of a fish to benefit His upon the Supreme Personality of Godhead,
devotee and enjoy His pastimes in the water of Keśava. He will save us from this impending
inundation, responded as follows. (31) The Su- danger and arrange for our well-being. (43)
preme Personality of Godhead said: O King,
522
Then, while the King constantly meditated master, for You are able to see in all directions
upon the Supreme Personality of Godhead, a and are omniscient like the sun. (50) A materi-
large golden fish appeared in the ocean of inun- alistic so-called guru instructs his materialistic
dation. The fish had one horn and was eight disciples about economic development and
million miles long. (44) Following the instruc- sense gratification, and because of such instruc-
tions formerly given by the Supreme Personal- tions the foolish disciples continue in the mate-
ity of Godhead, the King anchored the boat to rialistic existence of ignorance. But Your Lord-
the fish’s horn, using the serpent Vāsuki as a ship gives knowledge that is eternal, and the in-
rope. Thus being satisfied, he began offering telligent person receiving such knowledge is
prayers to the Lord. (45) quickly situated in his original constitutional
position. (51) My Lord, You are the supreme
well-wishing friend of everyone, the dearmost
The King said: By the grace of the Lord, friend, the controller, the Supersoul, the su-
those who have lost their self-knowledge since preme instructor and the giver of supreme
time immemorial, and who because of this ig- knowledge and the fulfillment of all desires.
norance are involved in a material, conditional But although You are within the heart, the fool-
life full of miseries, obtain the chance to meet ish, because of lusty desires in the heart, cannot
the Lord’s devotee. I accept that Supreme Per- understand You. (52) O Supreme Lord, for
sonality of Godhead as the supreme spiritual self-realization I surrender unto You, who are
master. (46) In hopes of becoming happy in worshiped by the demigods as the supreme
this material world, the foolish conditioned controller of everything. By Your instructions,
soul performs fruitive activities that result only exposing life’s purpose, kindly cut the knot
in suffering. But by rendering service to the Su- from the core of my heart and let me know the
preme Personality of Godhead, one becomes destination of my life. (53)
free from such false desires for happiness. May
my supreme spiritual master cut the knot of
false desires from the core of my heart. (47) Śukadeva Gosvāmī continued: When
One who wants to be free of material entangle- Satyavrata had thus prayed to the Supreme Per-
ment should take to the service of the Supreme sonality of Godhead, who had assumed the
Personality of Godhead and give up the con- form of a fish, the Lord, while moving in the
tamination of ignorance, involving pious and water of inundation, explained to him the Ab-
impious activities. Thus one regains his origi- solute Truth. (54) The Supreme Personality of
nal identity, just as a block of gold or silver Godhead thus explained to King Satyavrata the
sheds all dirt and becomes purified when spiritual science known as sāṅkhya-yoga, the
treated with fire. May that inexhaustible Su- science by which one distinguishes between
preme Personality of Godhead become our matter and spirit [in other words, bhakti-yoga],
spiritual master, for He is the original spiritual along with the instructions contained in the
master of all other spiritual masters. (48) Nei- Purāṇas [the old histories] and the saṁhitās.
ther all the demigods, nor the so-called gurus The Lord explained Himself in all these litera-
nor all other people, either independently or to- tures. (55) While sitting in the boat, King
gether, can offer mercy that equals even one Satyavrata, accompanied by the great saintly
ten-thousandth of Yours. Therefore I wish to persons, listened to the instructions of the Su-
take shelter of Your lotus feet. (49) As a blind preme Personality of Godhead in regard to self-
man, being unable to see, accepts another blind realization. These instructions were all from the
man as his leader, people who do not know the eternal Vedic literature [brahma]. Thus the
goal of life accept someone as a guru who is a King and sages had no doubt about the Abso-
rascal and a fool. But we are interested in self- lute Truth. (56) At the end of the last inunda-
realization. Therefore we accept You, the Su- tion [during the period of Svāyambhuva Manu]
preme Personality of Godhead, as our spiritual the Supreme Personality of Godhead killed the
523
demon named Hayagrīva and delivered all the already passed, those who may appear in the fu-
Vedic literatures to Lord Brahmā when Lord ture, and those who exist at present. (5)
Brahmā awakened from sleeping. (57) King
Satyavrata was illuminated with all Vedic
knowledge by the mercy of Lord Viṣṇu, and in Sūta Gosvāmī said: When Śukadeva
this period he has now taken birth as Gosvāmī, the greatest knower of religious prin-
Vaivasvata Manu, the son of the sun-god. (58) ciples, was thus requested by Mahārāja Parīkṣit
This story concerning the great King Satyavrata in the assembly of all the scholars learned in
and the fish incarnation of the Supreme Person- Vedic knowledge, he then proceeded to speak.
ality of Godhead, Viṣṇu, is a great transcenden- (6)
tal narration. Anyone who hears it is delivered
from the reactions of sinful life. (59) One who
narrates this description of the Matsya incarna- Śukadeva Gosvāmī continued: O King, sub-
tion and King Satyavrata will certainly have all duer of your enemies, now hear from me in
his ambitions fulfilled, and he will undoubtedly great detail about the dynasty of Manu. I shall
return home, back to Godhead. (60) I offer my explain as much as possible, although one
respectful obeisances unto the Supreme Per- could not say everything about it, even in hun-
sonality of Godhead, who pretended to be a gi- dreds of years. (7) The transcendental Supreme
gantic fish, who restored the Vedic literature to Person, the Supersoul of all living entities, who
Lord Brahmā when Lord Brahmā awakened are in different statuses of life, high and low,
from sleep, and who explained the essence of existed at the end of the millennium, when nei-
Vedic literature to King Satyavrata and the ther this manifested cosmos nor anything else
great saintly persons. (61) but Him existed. (8) O King Parīkṣit, from the
navel of the Supreme Personality of Godhead
was generated a golden lotus, on which the
SB 9.1: King Sudyumna Becomes a Woman four-faced Lord Brahmā took his birth. (9)
From the mind of Lord Brahmā, Marīci took
birth, from the semen of Marīci, Kaśyapa ap-
King Parīkṣit said: My lord, Śukadeva peared, and from Kaśyapa, by the womb of
Gosvāmī, you have elaborately described all Dakṣa’s daughter Aditi, Vivasvān took birth.
the periods of the various Manus and, within (10) O King, best of the Bhārata dynasty, from
those periods, the wonderful activities of the Vivasvān, by the womb of Saṁjñā, Śrād-
Supreme Personality of Godhead, who has un- dhadeva Manu was born. Śrāddhadeva Manu,
limited potency. I am fortunate to have heard having conquered his senses, begot ten sons in
all of this from you. (1) Satyavrata, the saintly the womb of his wife, Śraddhā. The names of
king of Draviḍadeśa who received spiritual these sons were Ikṣvāku, Nṛga, Śaryāti, Diṣṭa,
knowledge at the end of the last millennium by Dhṛṣṭa, Karūṣaka, Nariṣyanta, Pṛṣadhra,
the grace of the Supreme, later became Nabhaga and Kavi. (11-12)
Vaivasvata Manu, the son of Vivasvān, in the
next manvantara [period of Manu]. I have re-
ceived this knowledge from you. I also under- Manu at first had no sons. Therefore, in or-
stand that such kings as Ikṣvāku were his sons, der to get a son for him, the great saint Vasiṣṭha,
as you have already explained. (2-3) O greatly who was very powerful in spiritual knowledge,
fortunate Śukadeva Gosvāmī, O great performed a sacrifice to satisfy the demigods
brāhmaṇa, kindly describe to us separately the Mitra and Varuṇa. (13) During that sacrifice,
dynasties and characteristics of all those kings, Śraddhā, Manu’s wife, who was observing the
for we are always eager to hear such topics vow of subsisting only by drinking milk, ap-
from you. (4) Kindly tell us about the abilities proached the priest offering the sacrifice, of-
of all the celebrated kings born in the dynasty fered obeisances to him and begged for a
of Vaivasvata Manu, including those who have daughter. (14) Told by the chief priest “Now
524
offer oblations,” the person in charge of obla- armor and was decorated with bows and ar-
tions took clarified butter to offer. He then re- rows, and he was very beautiful. While follow-
membered the request of Manu’s wife and per- ing the animals and killing them, he reached the
formed the sacrifice while chanting the word northern part of the forest. (23-24) There in the
“vaṣaṭ.” (15) Manu had begun that sacrifice for north, at the bottom of Mount Meru, is a forest
the sake of getting a son, but because the priest known as Sukumāra where Lord Śiva always
was diverted by the request of Manu’s wife, a enjoys with Umā. Sudyumna entered that for-
daughter named Ilā was born. Upon seeing the est. (25) O King Parīkṣit, as soon as
daughter, Manu was not very satisfied. Thus he Sudyumna, who was expert in subduing ene-
spoke to his guru, Vasiṣṭha, as follows. (16) mies, entered the forest, he saw himself trans-
My lord, all of you are expert in chanting the formed into a female and his horse transformed
Vedic mantras. How then has the result been into a mare. (26) When his followers also saw
opposite to the one desired? This is a matter for their identities transformed and their sex re-
lamentation. There should not have been such versed, they were all very morose and just
a reversal of the results of the Vedic mantras. looked at one another. (27)
(17) You are all self-controlled, well balanced
in mind, and aware of the Absolute Truth. And
because of austerities and penances you are Mahārāja Parīkṣit said: O most powerful
completely cleansed of all material contamina- brāhmaṇa, why was this place so empowered,
tion. Your words, like those of the demigods, and who made it so powerful? Kindly answer
are never baffled. Then how is it possible that this question, for I am very eager to hear about
your determination has failed? (18) this. (28)
The most powerful great-grandfather Va- Śukadeva Gosvāmī answered: Great saintly
siṣṭha, after hearing these words of Manu, un- persons who strictly observed the spiritual rules
derstood the discrepancy on the part of the and regulations and whose own effulgence dis-
priest. Thus he spoke as follows to the son of sipated all the darkness of all directions once
the sun-god. (19) This discrepancy in the ob- came to see Lord Śiva in that forest. (29) When
jective is due to your priest’s deviation from the the goddess Ambikā saw the great saintly per-
original purpose. However, by my own prow- sons, she was very much ashamed because at
ess I shall give you a good son. (20) that time she was naked. She immediately got
up from the lap of her husband and tried to
cover her breast. (30)
Śukadeva Gosvāmī said: O King Parīkṣit,
after the most famous and powerful Vasiṣṭha
made this decision, he offered prayers to the Seeing Lord Śiva and Pārvatī engaged in
Supreme Person, Viṣṇu, to transform Ilā into a sexual affairs, all the great saintly persons im-
male. (21) The Supreme Personality of God- mediately desisted from going further and de-
head, the supreme controller, being pleased parted for the āśrama of Nara-Nārāyaṇa. (31)
with Vasiṣṭha, gave him the benediction he de- Thereupon, just to please his wife, Lord Śiva
sired. Thus Ilā was transformed into a very fine said, “Any male entering this place shall imme-
male named Sudyumna. (22) diately become a female!” (32) Since that time,
no male had entered that forest. But now King
Sudyumna, having been transformed into a fe-
O King Parīkṣit, that hero Sudyumna, ac- male, began to walk with his associates from
companied by a few ministers and associates one forest to another. (33)
and riding on a horse brought from Sindhupra-
deśa, once went into the forest to hunt. He wore
Sudyumna had been transformed into the
525
best of beautiful women who excite sexual de- Then, because of this desire for sons, the Manu
sire and was surrounded by other women. Upon known as Śrāddhadeva worshiped the Supreme
seeing this beautiful woman loitering near his Lord, the Personality of Godhead, the Lord of
āśrama, Budha, the son of the moon, immedi- the demigods. Thus he got ten sons exactly like
ately desired to enjoy her. (34) The beautiful himself. Among them all, Ikṣvāku was the eld-
woman also desired to accept Budha, the son of est. (2)
the king of the moon, as her husband. Thus
Budha begot in her womb a son named
Purūravā. (35) I heard from reliable sources Among these sons, Pṛṣadhra, following the
that King Sudyumna, the son of Manu, having order of his spiritual master, was engaged as a
thus achieved femininity, remembered his fa- protector of cows. He would stand all night
milial spiritual master, Vasiṣṭha. (36) with a sword to give the cows protection. (3)
Once at night, while it was raining, a tiger en-
tered the land of the cowshed. Upon seeing the
Upon seeing Sudyumna’s deplorable condi- tiger, all the cows, who were lying down, got
tion, Vasiṣṭha was very much aggrieved. Desir- up in fear and scattered here and there on the
ing for Sudyumna to regain his maleness, Va- land. (4) When the very strong tiger seized the
siṣṭha again began to worship Lord Śaṅkara cow, the cow screamed in distress and fear, and
[Śiva]. (37) O King Parīkṣit, Lord Śiva was Pṛṣadhra, hearing the screaming, immediately
pleased with Vasiṣṭha. Therefore, to satisfy him followed the sound. He took up his sword, but
and to keep his own word to Pārvatī, Lord Śiva because the stars were covered by clouds, he
said to that saintly person, “Your disciple mistook the cow for the tiger and mistakenly
Sudyumna may remain a male for one month cut off the cows’ head with great force. (5-6)
and a female for the next. In this way he may Because the tiger’s ear had been cut by the edge
rule the world as he likes.” (38-39) of the sword, the tiger was very afraid, and it
fled from that place, while bleeding on the
street. (7) In the morning, when Pṛṣadhra, who
Thus being favored by the spiritual master, was quite able to subdue his enemy, saw that he
according to the words of Lord Śiva, Sudyumna had killed the cow although at night he thought
regained his desired maleness every alternate he had killed the tiger, he was very unhappy.
month and in this way ruled the kingdom, alt- (8) Although Pṛṣadhra had committed the sin
hough the citizens were not satisfied with this. unknowingly, his family priest, Vasiṣṭha,
(40) O King, Sudyumna had three very pious cursed him, saying, “In your next life you shall
sons, named Utkala, Gaya and Vimala, who be- not be able to become a kṣatriya. Instead, you
came the kings of the Dakṣiṇā-patha. (41) shall take birth as a śūdra because of killing the
Thereafter, when the time was ripe, when cow.” (9) When the hero Pṛṣadhra was thus
Sudyumna, the king of the world, was suffi- cursed by his spiritual master, he accepted the
ciently old, he delivered the entire kingdom to curse with folded hands. Then, having con-
his son Purūravā and entered the forest. (42) trolled his senses, he took the vow of brahmac-
arya, which is approved by all great sages. (10)
Thereafter, Pṛṣadhra gained relief from all re-
SB 9.2: The Dynasties of the Sons of Manu sponsibilities, became peaceful in mind, and
established control over all his senses. Being
unaffected by material conditions, being
Śukadeva Gosvāmī said: Thereafter, when pleased with whatever was available by the
his son Sudyumna had thus gone to the forest grace of the Lord to maintain body and soul to-
to accept the order of vānaprastha, Vaivasvata gether, and being equal toward everyone, he
Manu [Śrāddhadeva], being desirous of getting gave full attention to the Supreme Personality
more sons, performed severe austerities on the
bank of the Yamunā for one hundred years. (1)
526
of Godhead, Vāsudeva, who is the transcenden-

tal Supersoul, free from material contamina-
From Devadatta came a son known as Ag-
tion. Thus Pṛṣadhra, fully satisfied in pure
niveśya, who was the fire-god Agni himself.
knowledge, always keeping his mind on the Su-
This son, who was a celebrated saint, was well
preme Personality of Godhead, achieved pure
known as Kānīna and Jātūkarṇya. (21) O King,
devotional service to the Lord and began trav-
from Agniveśya came a brahminical dynasty
eling all over the world, without affection for
known as Āgniveśyāyana. Now that I have de-
material activities, as if he were deaf, dumb and
scribed the descendants of Nariṣyanta, let me
blind. (11-13) With this attitude, Pṛṣadhra be-
describe the descendants of Diṣṭa. Please hear
came a great saint, and when he entered the for-
from me. (22)
est and saw a blazing forest fire, he took this
opportunity to burn his body in the fire. Thus
he achieved the transcendental, spiritual world.
Diṣṭa had a son by the name Nābhāga. This
(14)
Nābhāga, who was different from the Nābhāga
described later, became a vaiśya by occupa-
tional duty. The son of Nābhāga was known as
Being reluctant to accept material enjoy-
Bhalandana, the son of Bhalandana was
ment, Manu’s youngest son, whose name was
Vatsaprīti, and his son was Prāṁśu. Prāṁśu’s
Kavi, gave up the kingdom before attaining full
son was Pramati, Pramati’s son was Khanitra,
youth. Accompanied by his friends, he went to
Khanitra’s son was Cākṣuṣa, and his son was
the forest, always thinking of the self-effulgent
Viviṁśati. (23-24) The son of Viviṁśati was
Supreme Personality of Godhead within the
Rambha, whose son was the great and religious
core of his heart. Thus he attained perfection.
King Khanīnetra. O King, the son of
(15)
Khanīnetra was King Karandhama. (25) From
Karandhama came a son named Avīkṣit, and
from Avīkṣit a son named Marutta, who was
From Karūṣa, another son of Manu, came
the emperor. The great mystic Saṁvarta, the
the Kārūṣa dynasty, a family of kṣatriyas. The
son of Aṅgirā, engaged Marutta in performing
Kārūṣa kṣatriyas were the kings of the northern
a sacrifice [yajña]. (26) The sacrificial para-
direction. They were celebrated protectors of
phernalia of King Marutta was extremely beau-
brahminical culture and were all firmly reli-
tiful, for everything was made of gold. Indeed,
gious. (16) From the son of Manu named
no other sacrifice could compare to his. (27) In
Dhṛṣṭa came a kṣatriya caste called Dhārṣṭa,
that sacrifice, King Indra became intoxicated
whose members achieved the position of
by drinking a large quantity of soma-rasa. The
brāhmaṇas in this world. Then, from the son of
brāhmaṇas received ample contributions, and
Manu named Nṛga came Sumati. From Sumati
therefore they were satisfied. For that sacrifice,
came Bhūtajyoti, and from Bhūtajyoti came
the various demigods who control the winds of-
Vasu. (17) The son of Vasu was Pratīka, whose
fered foodstuffs, and the Viśvedevas were
son was Oghavān. Oghavān’s son was also
members of the assembly. (28)
known as Oghavān, and his daughter was Og-
havatī. Sudarśana married that daughter. (18)
From Nariṣyanta came a son named Citrasena
Marutta’s son was Dama, Dama’s son was
and from him a son named Ṛkṣa. From Ṛkṣa
Rājyavardhana, Rājyavardhana’s son was
came Mīḍhvān, from Mīḍhvān came Pūrṇa,
Sudhṛti, and his son was Nara. (29) The son of
and from Pūrṇa came Indrasena. (19) From In-
Nara was Kevala, and his son was Dhund-
drasena came Vītihotra, from Vītihotra came
humān, whose son was Vegavān. Vegavān’s
Satyaśravā, from Satyaśravā came the son
son was Budha, and Budha’s son was Tṛṇa-
named Uruśravā, and from Uruśravā came
bindu, who became the king of this earth. (30)
Devadatta. (20)
The best of the Apsarās, the highly qualified
527
girl named Alambuṣā, accepted the similarly associates in surprise. (5) How strange it is that
qualified Tṛṇabindu as her husband. She gave one of us has attempted to do something wrong
birth to a few sons and a daughter known as to Cyavana Muni, the son of Bhṛgu. It certainly
Ilavilā. (31) After the great saint Viśravā, the appears that someone among us has polluted
master of mystic yoga, received absolute this āśrama. (6) Being very much afraid, the
knowledge from his father, he begot in the girl Sukanyā said to her father: I have done
womb of Ilavilā the greatly celebrated son something wrong, for I have ignorantly pierced
known as Kuvera, the giver of money. (32) these two luminous substances with a thorn.
Tṛṇabindu had three sons, named Viśāla, (7) After hearing this statement by his daughter,
Śūnyabandhu and Dhūmraketu. Among these King Śaryāti was very much afraid. In various
three, Viśāla created a dynasty and constructed ways, he tried to appease Cyavana Muni, for it
a palace called Vaiśālī. (33) The son of Viśāla was he who sat within the hole of the earth-
was known as Hemacandra, his son was worm. (8) King Śaryāti, being very contempla-
Dhūmrākṣa, and his son was Saṁyama, whose tive and thus understanding Cyavana Muni’s
sons were Devaja and Kṛśāśva. (34) The son of purpose, gave his daughter in charity to the
Kṛśāśva was Somadatta, who performed aśva- sage. Thus released from danger with great dif-
medha sacrifices and thus satisfied the Supreme ficulty, he took permission from Cyavana Muni
Personality of Godhead, Viṣṇu. By worshiping and returned home. (9)
the Supreme Lord, he achieved the most ex-
alted post, a residence on the planet to which
great mystic yogīs are elevated. The son of Cyavana Muni was very irritable, but since
Somadatta was Sumati, whose son was Ja- Sukanyā had gotten him as her husband, she
namejaya. All these kings appearing in the dyn- dealt with him carefully, according to his
asty of Viśāla properly maintained the cele- mood. Knowing his mind, she performed ser-
brated position of King Tṛṇabindu. (35-36) vice to him without being bewildered. (10)
Thereafter, some time having passed, the
Aśvinī-kumāra brothers, the heavenly physi-
SB 9.3: The Marriage of Sukanyāand Cya- cians, happened to come to Cyavana Muni’s
vana Muni āśrama. After offering them respectful obei-
sances, Cyavana Muni requested them to give
him youthful life, for they were able to do so.
ŚrīŚukadeva Gosvāmī continued: O King, (11)
Śaryāti, another son of Manu, was a ruler com-
pletely aware of Vedic knowledge. He gave in-
structions about the functions for the second Cyavana Muni said: Although you are ineli-
day of the yajña to be performed by the de- gible to drink soma-rasa in sacrifices, I promise
scendants of Aṅgirā. (1) Śaryāti had a beautiful to give you a full pot of it. Kindly arrange
lotus-eyed daughter named Sukanyā, with beauty and youth for me, because they are at-
whom he went to the forest to see the āśrama of tractive to young women. (12) The great phy-
Cyavana Muni. (2) While that Sukanyā, sur- sicians, the Aśvinī-kumāras, very gladly ac-
rounded by her friends, was collecting various cepted Cyavana Muni’s proposal. Thus they
types of fruits from the trees in the forest, she told the brāhmaṇa, “Just dive into this lake of
saw within the hole of an earthworm two things successful life.” [One who bathes in this lake
glowing like luminaries. (3) As if induced by has his desires fulfilled.] (13) After saying this,
providence, the girl ignorantly pierced those the Aśvinī-kumāras caught hold of Cyavana
two glowworms with a thorn, and when they Muni, who was an old, diseased invalid with
were pierced, blood began to ooze out of them. loose skin, white hair, and veins visible all over
(4) Thereupon, all the soldiers of Śaryāti were his body, and all three of them entered the lake.
immediately obstructed from passing urine and (14) Thereafter, three men with very beautiful
stool. Upon perceiving this, Śaryāti spoke to his bodily features emerged from the lake. They
528
were nicely dressed and decorated with ear- Cyavana Muni, by his own prowess, enabled
rings and garlands of lotuses. All of them were King Śaryāti to perform the soma-yajña. The
of the same standard of beauty. (15) The chaste muni offered a full pot of soma-rasa to the
and very beautiful Sukanyā could not distin- Aśvinī-kumāras, although they were unfit to
guish her husband from the two Aśvinī- drink it. (24) King Indra, being perturbed and
kumāras, for they were equally beautiful. Not angry, wanted to kill Cyavana Muni, and there-
understanding who her real husband was, she fore he impetuously took up his thunderbolt.
took shelter of the Aśvinī-kumāras. (16) The But Cyavana Muni, by his powers, paralyzed
Aśvinī-kumāras were very pleased to see Indra’s arm that held the thunderbolt. (25) Alt-
Sukanyā’s chastity and faithfulness. Thus hough the Aśvinī-kumāras were only physi-
they showed her Cyavana Muni, her husband, cians and were therefore excluded from drink-
and after taking permission from him, they re- ing soma-rasa in sacrifices, the demigods
turned to the heavenly planets in their plane. agreed to allow them henceforward to drink it.
(17) (26)
Thereafter, King Śaryāti, desiring to per- King Śaryāti begot three sons, named Ut-
form a sacrifice, went to the residence of Cya- tānabarhi, Ānarta and Bhūriṣeṇa. From Ānarta
vana Muni. There he saw by the side of his came a son named Revata. (27) O Mahārāja
daughter a very beautiful young man, as bright Parīkṣit, subduer of enemies, this Revata con-
as the sun. (18) After receiving obeisances structed a kingdom known as Kuśasthalī in the
from his daughter, the King, instead of offering depths of the ocean. There he lived and ruled
blessings to her, appeared very displeased and such tracts of land as Ānarta, etc. He had one
spoke as follows. (19) O unchaste girl, what is hundred very nice sons, of whom the eldest was
this that you have desired to do? You have Kakudmī. (28) Taking his own daughter, Re-
cheated the most respectable husband, who is vatī, Kakudmī went to Lord Brahmā in Brah-
honored by everyone, for I see that because he maloka, which is transcendental to the three
was old, diseased and therefore unattractive, modes of material nature, and inquired about a
you have left his company to accept as your husband for her. (29) When Kakudmī arrived
husband this young man, who appears to be a there, Lord Brahmā was engaged in hearing
beggar from the street. (20) O my daughter, musical performances by the Gandharvas and
who were born in a respectable family, how had not a moment to talk with him. Therefore
have you degraded your consciousness in this Kakudmī waited, and at the end of the musical
way? How is it that you are shamelessly main- performances he offered his obeisances to Lord
taining a paramour? You will thus degrade the Brahmā and thus submitted his long-standing
dynasties of both your father and your husband desire. (30) After hearing his words, Lord
to hellish life. (21) Sukanyā, however, being Brahmā, who is most powerful, laughed loudly
very proud of her chastity, smiled upon hearing and said to Kakudmī: O King, all those whom
the rebukes of her father. She smilingly told you may have decided within the core of your
him, “My dear father, this young man by my heart to accept as your son-in-law have passed
side is your actual son-in-law, the great sage away in the course of time. (31)
Cyavana, who was born in the family of
Bhṛgu.” (22) Thus Sukanyā explained how her
husband had received the beautiful body of a Twenty-seven catur-yugas have already
young man. When the King heard this he was passed. Those upon whom you may have de-
very surprised, and in great pleasure he em- cided are now gone, and so are their sons,
braced his beloved daughter. (23) grandsons and other descendants. You cannot
even hear about their names. (32) O King,
leave here and offer your daughter to Lord
529
Baladeva, who is still present. He is most pow- telligent, on every sixth day they will be bewil-
erful. Indeed, He is the Supreme Personality of dered in performing sacrifice and will make
Godhead, whose plenary portion is Lord Viṣṇu. mistakes in their daily duties. (3) Nābhāga’s
Your daughter is fit to be given to Him in char- father continued: “Go to those great souls and
ity. (33) Lord Baladeva is the Supreme Person- describe two Vedic hymns pertaining to
ality of Godhead. One who hears and chants Vaiśvadeva. When the great sages have com-
about Him is purified. Because He is always the pleted the sacrifice and are going to the heav-
well-wisher of all living entities, He has de- enly planets, they will give you the remnants of
scended with all His paraphernalia to purify the the money they have received from the sacri-
entire world and lessen its burden. (34) Having fice. Therefore, go there immediately.” Thus
received this order from Lord Brahmā, Nābhāga acted exactly according to the advice
Kakudmī offered obeisances unto him and re- of his father, and the great sages of the Aṅgirā
turned to his own residence. He then saw that dynasty gave him all their wealth and then went
his residence was vacant, having been aban- to the heavenly planets. (4-5)
doned by his brothers and other relatives, who
were living in all directions because of fear of
such higher living beings as the Yakṣas. (35) Thereafter, while Nābhāga was accepting
Thereafter, the King gave his most beautiful the riches, a black-looking person from the
daughter in charity to the supremely powerful north came to him and said, “All the wealth
Baladeva and then retired from worldly life and from this sacrificial arena belongs to me.” (6)
went to Badarikāśrama to please Nara-
Nārāyaṇa (36)
Nābhāga then said, “These riches belong to
me. The great saintly persons have delivered
SB 9.4: Ambarīṣa Mahārāja Offended by them to me.” When Nābhāga said this, the
Durvāsā Muni black-looking person replied, “Let us go to
your father and ask him to settle our disagree-
ment.” In accordance with this, Nābhāga in-
Śukadeva Gosvāmī said: The son of quired from his father. (7) The father of
Nabhaga named Nābhāga lived for a long time Nābhāga said: Whatever the great sages sacri-
at the place of his spiritual master. Therefore, ficed in the arena of the Dakṣa-yajña, they of-
his brothers thought that he was not going to fered to Lord Śiva as his share. Therefore, eve-
become a gṛhastha and would not return. Con- rything in the sacrificial arena certainly belongs
sequently, without providing a share for him, to Lord Śiva. (8) Thereupon, after offering
they divided the property of their father among obeisances to Lord Śiva, Nābhāga said: O wor-
themselves. When Nābhāga returned from the shipable lord, everything in this arena of sacri-
place of his spiritual master, they gave him fice is yours. This is the assertion of my father.
their father as his share. (1) Nābhāga inquired, Now, with great respect, I bow my head before
“My dear brothers, what have you given to me you, begging your mercy. (9) Lord Śiva said:
as my share of our father’s property?” His elder Whatever your father has said is the truth, and
brothers answered, “We have kept our father as you also are speaking the same truth. There-
your share.” But when Nābhāga went to his fa- fore, I, who know the Vedic mantras, shall ex-
ther and said, “My dear father, my elder broth- plain transcendental knowledge to you. (10)
ers have given you as my share of property,” Lord Śiva said, “Now you may take all the
the father replied, “My dear son, do not rely wealth remaining from the sacrifice, for I give
upon their cheating words. I am not your prop- it to you.” After saying this, Lord Śiva, who is
erty.” (2) Nābhāga’s father said: All the de- most adherent to the religious principles, disap-
scendants of Aṅgirā are now going to perform peared from that place. (11) If one hears and
a great sacrifice, but although they are very in- chants or remembers this narration in the morn-
530
ing and evening with great attention, he cer- holy places and temples of the Lord, his head
tainly becomes learned, experienced in under- in bowing down before the Lord, and all his de-
standing the Vedic hymns, and expert in self- sires in serving the Lord, twenty-four hours a
realization. (12) From Nābhāga, Mahārāja day. Indeed, Mahārāja Ambarīṣa never desired
Ambarīṣa took birth. Mahārāja Ambarīṣa was anything for his own sense gratification. He en-
an exalted devotee, celebrated for his great gaged all his senses in devotional service, in
merits. Although he was cursed by an infallible various engagements related to the Lord. This
brāhmaṇa, the curse could not touch him. (13) is the way to increase attachment for the Lord
and be completely free from all material de-
sires. (18-20) In performing his prescribed du-
King Parīkṣit inquired: O great personality, ties as king, Mahārāja Ambarīṣa always offered
Mahārāja Ambarīṣa was certainly most exalted the results of his royal activities to the Supreme
and meritorious in character. I wish to hear Personality of Godhead, Kṛṣṇa, who is the en-
about him. How surprising it is that the curse of joyer of everything and is beyond the percep-
a brāhmaṇa, which is insurmountable, could tion of material senses. He certainly took ad-
not act upon him. (14) vice from brāhmaṇas who were faithful devo-
tees of the Lord, and thus he ruled the planet
earth without difficulty. (21) In desert coun-
Śukadeva Gosvāmī said: Mahārāja Am- tries where there flowed the river Sarasvatī,
barīṣa, the most fortunate personality, achieved Mahārāja Ambarīṣa performed great sacrifices
the rule of the entire world, consisting of seven like the aśvamedha-yajña and thus satisfied the
islands, and achieved inexhaustible, unlimited master of all yajñas, the Supreme Personality of
opulence and prosperity on earth. Although Godhead. Such sacrifices were performed with
such a position is rarely obtained, Mahārāja great opulence and suitable paraphernalia and
Ambarīṣa did not care for it at all, for he knew with contributions of dakṣiṇā to the brāhmaṇas,
very well that all such opulence is material. who were supervised by great personalities like
Like that which is imagined in a dream, such Vasiṣṭha, Asita and Gautama, representing the
opulence will ultimately be destroyed. The king, the performer of the sacrifices. (22) In the
King knew that any nondevotee who attains sacrifice arranged by Mahārāja Ambarīṣa, the
such opulence merges increasingly into mate- members of the assembly and the priests [espe-
rial nature’s mode of darkness. (15-16) cially hotā, udgātā, brahmā and adhvaryu] were
Mahārāja Ambarīṣa was a great devotee of the gorgeously dressed, and they all looked exactly
Supreme Personality of Godhead, Vāsudeva, like demigods. They eagerly saw to the proper
and of the saintly persons who are the Lord’s performance of the yajña. (23) The citizens of
devotees. Because of this devotion, he thought the state of Mahārāja Ambarīṣa were accus-
of the entire universe as being as insignificant tomed to chanting and hearing about the glori-
as a piece of stone. (17) Mahārāja Ambarīṣa ous activities of the Personality of Godhead.
always engaged his mind in meditating upon Thus they never aspired to be elevated to the
the lotus feet of Kṛṣṇa, his words in describing heavenly planets, which are extremely dear
the glories of the Lord, his hands in cleansing even to the demigods. (24) Those who are sat-
the Lord’s temple, and his ears in hearing the urated with the transcendental happiness of ren-
words spoken by Kṛṣṇa or about Kṛṣṇa. He en- dering service to the Supreme Personality of
gaged his eyes in seeing the Deity of Kṛṣṇa, Godhead are uninterested even in the achieve-
Kṛṣṇa’s temples and Kṛṣṇa’s places like Ma- ments of great mystics, for such achievements
thurā and Vṛndāvana, he engaged his sense of do not enhance the transcendental bliss felt by
touch in touching the bodies of the Lord’s dev- a devotee who always thinks of Kṛṣṇa within
otees, he engaged his sense of smell in smelling the core of his heart. (25) The king of this
the fragrance of tulasī offered to the Lord, and planet, Mahārāja Ambarīṣa, thus performed de-
he engaged his tongue in tasting the Lord’s
prasāda. He engaged his legs in walking to the
531
votional service to the Lord and in this en- he was about to observe the end of Ekādaśī,
deavor practiced severe austerity. Always sat- with their permission, by breaking the fast. Ex-
isfying the Supreme Personality of Godhead by actly at that time, however, Durvāsā Muni, the
his constitutional activities, he gradually gave great and powerful mystic, appeared on the
up all material desires. (26) Mahārāja Am- scene as an uninvited guest. (33-35)
barīṣa gave up all attachment to household af-
fairs, wives, children, friends and relatives, to
the best of powerful elephants, to beautiful After standing up to receive Durvāsā Muni,
chariots, carts, horses and inexhaustible jewels, King Ambarīṣa offered him a seat and para-
and to ornaments, garments and an inexhausti- phernalia of worship. Then, sitting at his feet,
ble treasury. He gave up attachment to all of the King requested the great sage to eat. (36)
them, regarding them as temporary and mate- Durvāsā Muni gladly accepted the request of
rial. (27) Being very pleased by the unalloyed Mahārāja Ambarīṣa, but to perform the regula-
devotion of Mahārāja Ambarīṣa, the Supreme tive ritualistic ceremonies he went to the river
Personality of Godhead gave the King His disc, Yamunā. There he dipped into the water of the
which is fearful to enemies and which always auspicious Yamunā and meditated upon the im-
protects the devotee from enemies and adversi- personal Brahman. (37) In the meantime, only
ties. (28) a muhūrta of the Dvādaśī day was left on which
to break the fast. Consequently, it was impera-
tive that the fast be broken immediately. In this
To worship Lord Kṛṣṇa, Mahārāja Am- dangerous situation, the King consulted learned
barīṣa, along with his queen, who was equally brāhmaṇas. (38)
qualified, observed the vow of Ekādaśī and
Dvādaśī for one year. (29) In the month of
Kārtika, after observing that vow for one year, The King said: “To transgress the laws of re-
after observing a fast for three nights and after spectful behavior toward the brāhmaṇas is cer-
bathing in the Yamunā, Mahārāja Ambarīṣa tainly a great offense. On the other hand, if one
worshiped the Supreme Personality of God- does not observe the breaking of the fast within
head, Hari, in Madhuvana. (30) Following the the time of Dvādaśī, there is a flaw in one’s ob-
regulative principles of mahābhiṣeka, Mahārāja servance of the vow. Therefore, O brāhmaṇas,
Ambarīṣa performed the bathing ceremony for if you think that it will be auspicious and not
the Deity of Lord Kṛṣṇa with all paraphernalia, irreligious, I shall break the fast by drinking
and then he dressed the Deity with fine cloth- water.” In this way, after consulting with the
ing, ornaments, fragrant flower garlands and brāhmaṇas, the King reached this decision, for
other paraphernalia for worship of the Lord. according to brahminical opinion, drinking wa-
With attention and devotion, he worshiped ter may be accepted as eating and also as not
Kṛṣṇa and all the greatly fortunate brāhmaṇas eating. (39-40) O best of the Kuru dynasty, af-
who were free from material desires. (31-32) ter he drank some water, King Ambarīṣa, med-
Thereafter, Mahārāja Ambarīṣa satisfied all the itating upon the Supreme Personality of God-
guests who arrived at his house, especially the head within his heart, waited for the return of
brāhmaṇas. He gave in charity sixty crores of the great mystic Durvāsā Muni. (41) After ex-
cows whose horns were covered with gold plate ecuting the ritualistic ceremonies to be per-
and whose hooves were covered with silver formed at noon, Durvāsā returned from the
plate. All the cows were well decorated with bank of the Yamunā. The King received him
garments and had full milk bags. They were well, offering all respects, but Durvāsā Muni,
mild-natured, young and beautiful and were ac- by his mystic power, could understand that
companied by their calves. After giving these King Ambarīṣa had drunk water without his
cows, the King first sumptuously fed all the permission. (42) Still hungry, Durvāsā Muni,
brāhmaṇas, and when they were fully satisfied, his body trembling, his face curved and his eye-
532
brows crooked in a frown, angrily spoke as fol- Brahmā, kindly protect me from the blazing Su-
lows to King Ambarīṣa, who stood before him darśana cakra sent by the Supreme Personality
with folded hands. (43) Alas, just see the be- of Godhead.” (52)
havior of this cruel man! He is not a devotee of
Lord Viṣṇu. Being proud of his material opu-
lence and his position, he considers himself Lord Brahmā said: At the end of the dvi-
God. Just see how he has transgressed the laws parārdha, when the pastimes of the Lord come
of religion. (44) Mahārāja Ambarīṣa, you have to an end, Lord Viṣṇu, by a flick of His eye-
invited me to eat as a guest, but instead of feed- brows, vanquishes the entire universe, includ-
ing me, you yourself have eaten first. Because ing our places of residence. Such personalities
of your miSBehavior, I shall show you some- as me and Lord Śiva, as well as Dakṣa, Bhṛgu
thing to punish you. (45) As Durvāsā Muni and similar great saints of which they are the
said this, his face became red with anger. Up- head, and also the rulers of the living entities,
rooting a bunch of hair from his head, he cre- the rulers of human society and the rulers of the
ated a demon resembling the blazing fire of demigodsall of us surrender to that Supreme
devastation to punish Mahārāja Ambarīṣa. (46) Personality of Godhead, Lord Viṣṇu, bowing
Taking a trident in his hand and making the sur- our heads, to carry out His orders for the benefit
face of the earth tremble with his footsteps, that of all living entities. (53-54)
blazing creature came before Mahārāja Am-
barīṣa. But the King, upon seeing him, was not
at all disturbed and did not move even slightly When Durvāsā, who was greatly afflicted by
from his position. (47) As fire in the forest im- the blazing fire of the Sudarśana cakra, was
mediately burns to ashes an angry snake, so, by thus refused by Lord Brahmā, he tried to take
the previous order of the Supreme Personality shelter of Lord Śiva, who always resides on his
of Godhead, His disc, the Sudarśana cakra, im- planet, known as Kailāsa. (55)
mediately burnt to ashes the created demon to
protect the Lord’s devotee. (48) Upon seeing
that his own attempt had failed and that the Su- Lord Śiva said: My dear son, I, Lord Brahmā
darśana cakra was moving toward him, and the other demigods, who rotate within this
Durvāsā Muni became very frightened and be- universe under the misconception of our great-
gan to run in all directions to save his life. (49) ness, cannot exhibit any power to compete with
As the blazing flames of a forest fire pursue a the Supreme Personality of Godhead, for innu-
snake, the disc of the Supreme Personality of merable universes and their inhabitants come
Godhead began following Durvāsā Muni. into existence and are annihilated by the simple
Durvāsā Muni saw that the disc was almost direction of the Lord. (56)
touching his back, and thus he ran very swiftly,
desiring to enter a cave of Sumeru Mountain.
(50) Just to protect himself, Durvāsā Muni fled Past, present and future are known to me
everywhere, in all directionsin the sky, on the [Lord Śiva], Sanat-kumāra, Nārada, the most
surface of the earth, in caves, in the ocean, on revered Lord Brahmā, Kapila [the son of
different planets of the rulers of the three Devahūti], Apāntaratama [Lord Vyāsadeva],
worlds, and even on the heavenly planetsbut Devala, Yamarāja, Āsuri, Marīci and many
wherever he went he immediately saw follow- saintly persons headed by him, as well as many
ing him the unbearable fire of the Sudarśana others who have achieved perfection. Nonethe-
cakra. (51) With a fearful heart, Durvāsā Muni less, because we are covered by the illusory en-
went here and there seeking shelter, but when ergy of the Lord, we cannot understand how ex-
he could find no shelter, he finally approached pansive that illusory energy is. You should
Lord Brahmā and said, “O my lord, O Lord simply approach that Supreme Personality of
Godhead to get relief, for this Sudarśana cakra
is intolerable even to us. Go to Lord Viṣṇu. He
533
will certainly be kind enough to bestow all tion [sālokya, sārūpya, sāmīpya and sārṣṭi], alt-
good fortune upon you. (57-59) Thereafter, be- hough these are automatically achieved by their
ing disappointed even in taking shelter of Lord service. What then is to be said of such perish-
Śiva, Durvāsā Muni went to Vaikuṇṭha-dhāma, able happiness as elevation to the higher plane-
where the Supreme Personality of Godhead, tary systems? (67) The pure devotee is always
Nārāyaṇa, resides with His consort, the god- within the core of My heart, and I am always in
dess of fortune. (60) Durvāsā Muni, the great the heart of the pure devotee. My devotees do
mystic, scorched by the heat of the Sudarśana not know anything else but Me, and I do not
cakra, fell at the lotus feet of Nārāyaṇa. His know anyone else but them. (68) O brāhmaṇa,
body trembling, he spoke as follows: O infalli- let Me now advise you for your own protection.
ble, unlimited Lord, protector of the entire uni- Please hear from Me. By offending Mahārāja
verse, You are the only desirable objective for Ambarīṣa, you have acted with self-envy.
all devotees. I am a great offender, my Lord. Therefore you should go to him immediately,
Please give me protection. (61) O my Lord, O without a moment’s delay. One’s so-called
supreme controller, without knowledge of prowess, when employed against the devotee,
Your unlimited prowess I have offended Your certainly harms he who employs it. Thus it is
most dear devotee. Very kindly save me from the subject, not the object, who is harmed. (69)
the reaction of this offense. You can do every-
thing, for even if a person is fit for going to hell,
You can deliver him simply by awakening For a brāhmaṇa, austerity and learning are
within his heart the holy name of Your Lord- certainly auspicious, but when acquired by a
ship. (62) person who is not gentle, such austerity and
learning are most dangerous. (70) O best of the
brāhmaṇas, you should therefore go immedi-
The Supreme Personality of Godhead said to ately to King Ambarīṣa, the son of Mahārāja
the brāhmaṇa: I am completely under the con- Nābhāga. I wish you all good fortune. If you
trol of My devotees. Indeed, I am not at all in- can satisfy Mahārāja Ambarīṣa, then there will
dependent. Because My devotees are com- be peace for you. (71)
pletely devoid of material desires, I sit only
within the cores of their hearts. What to speak
of My devotee, even those who are devotees of SB 9.5: Durvāsā Muni’s Life Spared
My devotee are very dear to Me. (63) O best of
the brāhmaṇas, without saintly persons for
whom I am the only destination, I do not desire Śukadeva Gosvāmī said: When thus advised
to enjoy My transcendental bliss and My su- by Lord Viṣṇu, Durvāsā Muni, who was very
preme opulences. (64) Since pure devotees much harassed by the Sudarśana cakra, imme-
give up their homes, wives, children, relatives, diately approached Mahārāja Ambarīṣa. Being
riches and even their lives simply to serve Me, very much aggrieved, the muni fell down and
without any desire for material improvement in clasped the King’s lotus feet. (1) When
this life or in the next, how can I give up such Durvāsā touched his lotus feet, Mahārāja Am-
devotees at any time? (65) As chaste women barīṣa was very much ashamed, and when he
bring their gentle husbands under control by saw Durvāsā attempting to offer prayers, be-
service, the pure devotees, who are equal to cause of mercy he was aggrieved even more.
everyone and completely attached to Me in the Thus he immediately began offering prayers to
core of the heart, bring Me under their full con- the great weapon of the Supreme Personality of
trol. (66) My devotees, who are always satis- Godhead. (2)
fied to be engaged in My loving service, are not
interested even in the four principles of libera-
Mahārāja Ambarīṣa said: O Sudarśana
cakra, you are fire, you are the most powerful
534
sun, and you are the moon, the master of all lu- has given charity to the proper persons, if we
minaries. You are water, earth and sky, you are have performed ritualistic ceremonies and sac-
the air, you are the five sense objects [sound, rifices, if we have properly carried out our oc-
touch, form, taste and smell], and you are the cupational duties, and if we have been guided
senses also. (3) O most favorite of Acyuta, the by learned brāhmaṇas, I wish, in exchange, that
Supreme Personality of Godhead, you have this brāhmaṇa be freed from the burning caused
thousands of spokes. O master of the material by the Sudarśana cakra. (10) If the Supreme
world, destroyer of all weapons, original vision Personality of Godhead, who is one without a
of the Personality of Godhead, I offer my re- second, who is the reservoir of all transcenden-
spectful obeisances unto you. Kindly give shel- tal qualities, and who is the life and soul of all
ter and be auspicious to this brāhmaṇa. (4) O living entities, is pleased with us, we wish that
Sudarśana wheel, you are religion, you are this brāhmaṇa, Durvāsā Muni, be freed from
truth, you are encouraging statements, you are the pain of being burned. (11)
sacrifice, and you are the enjoyer of the fruits
of sacrifice. You are the maintainer of the entire
universe, and you are the supreme transcenden- Śukadeva Gosvāmī continued: When the
tal prowess in the hands of the Supreme Per- King offered prayers to the Sudarśana cakra
sonality of Godhead. You are the original vi- and Lord Viṣṇu, because of his prayers the Su-
sion of the Lord, and therefore you are known darśana cakra became peaceful and stopped
as Sudarśana. Everything has been created by burning the brāhmaṇa known as Durvāsā Muni.
your activities, and therefore you are all-per- (12) Durvāsā Muni, the greatly powerful mys-
vading. (5) O Sudarśana, you have a very aus- tic, was indeed satisfied when freed from the
picious hub, and therefore you are the upholder fire of the Sudarśana cakra. Thus he praised the
of all religion. You are just like an inauspicious qualities of Mahārāja Ambarīṣa and offered
comet for the irreligious demons. Indeed, you him the highest benedictions. (13)
are the maintainer of the three worlds, you are
full of transcendental effulgence, you are as
quick as the mind, and you are able to work Durvāsā Muni said: My dear King, today I
wonders. I can simply utter the word “namaḥ,” have experienced the greatness of devotees of
offering all obeisances unto you. (6) O master the Supreme Personality of Godhead, for alt-
of speech, by your effulgence, full of religious hough I have committed an offense, you have
principles, the darkness of the world is dissi- prayed for my good fortune. (14) For those
pated, and the knowledge of learned persons or who have achieved the Supreme Personality of
great souls is manifested. Indeed, no one can Godhead, the master of the pure devotees, what
surpass your effulgence, for all things, mani- is impossible to do, and what is impossible to
fested and unmanifested, gross and subtle, su- give up? (15) What is impossible for the serv-
perior and inferior, are but various forms of you ants of the Lord? By the very hearing of His
that are manifested by your effulgence. (7) O holy name one is purified. (16) O King, over-
indefatigable one, when you are sent by the Su- looking my offenses, you have saved my life.
preme Personality of Godhead to enter among Thus I am very much obliged to you because
the soldiers of the Daityas and the Dānavas, you are so merciful. (17)
you stay on the battlefield and unendingly sep-
arate their arms, bellies, thighs, legs and heads.
(8) O protector of the universe, you are engaged Expecting the return of Durvāsā Muni, the
by the Supreme Personality of Godhead as His King had not taken his food. Therefore, when
all-powerful weapon in killing the envious en- the sage returned, the King fell at his lotus feet,
emies. For the benefit of our entire dynasty, pleasing him in all respects, and fed him sump-
kindly favor this poor brāhmaṇa. This will cer- tuously. (18) Thus the King respectfully re-
tainly be a favor for all of us. (9) If our family ceived Durvāsā Muni, who after eating varie-
ties of palatable food was so satisfied that with
535
great affection he requested the King to eat continued: Thereafter, because of his advanced
also, saying, “Please take your meal.” (19) position in devotional life, Mahārāja Ambarīṣa,
who no longer desired to live with material
things, retired from active family life. He di-
Durvāsā Muni said: I am very pleased with vided his property among his sons, who were
you, my dear King. At first I thought of you as equally as qualified, and he himself took the or-
an ordinary human being and accepted your der of vānaprastha and went to the forest to
hospitality, but later I could understand, by my concentrate his mind fully upon Lord
own intelligence, that you are the most exalted Vāsudeva. (26)
devotee of the Lord. Therefore, simply by see-
ing you, touching your feet and talking with
you, I have been pleased and have become Anyone who chants this narration or even
obliged to you. (20) All the blessed women in thinks of this narration about the activities of
the heavenly planets will continuously chant Mahārāja Ambarīṣa certainly becomes a pure
about your spotless character at every moment, devotee of the Lord. (27) By the grace of the
and the people of this world will also chant Lord, those who hear about the activities of
your glories continuously. (21) Mahārāja Ambarīṣa, the great devotee, cer-
tainly become liberated or become devotees
without delay. (28)
ŚrīŚukadeva Gosvāmī continued: Thus be-
ing satisfied in all respects, the great mystic
yogī Durvāsā took permission and left, contin- SB 9.6: The Downfall of Saubhari Muni
uously glorifying the King. Through the sky-
ways, he went to Brahmaloka, which is devoid
of agnostics and dry philosophical speculators. Śukadeva Gosvāmī said: O Mahārāja
(22) Durvāsā Muni had left the place of Parīkṣit, Ambarīṣa had three sons, named
Mahārāja Ambarīṣa, and as long as he had not Virūpa, Ketumān and Śambhu. From Virūpa
returnedfor one complete yearthe King had came a son named Pṛṣadaśva, and from
fasted, maintaining himself simply by drinking Pṛṣadaśva came a son named Rathītara. (1)
water. (23)
Rathītara had no sons, and therefore he re-

After one year, when Durvāsā Muni had requested the great sage Aṅgirā to beget sons for
turned, King Ambarīṣa sumptuously fed him all him. Because of this request, Aṅgirā begot sons
varieties of pure food, and then he himself also in the womb of Rathītara’s wife. All these sons
ate. When the King saw that the brāhmaṇa were born with brahminical prowess. (2) Hav-
Durvāsā had been released from the great dan- ing been born from the womb of Rathītara’s
ger of being burned, he could understand that wife, all these sons were known as the dynasty
by the grace of the Lord he himself was also of Rathītara, but because they were born from
powerful, but he did not take any credit, for the semen of Aṅgirā, they were also known as
everything had been done by the Lord. (24) In the dynasty of Aṅgirā. Among all the progeny
this way, because of devotional service, of Rathītara, these sons were the most promi-
Mahārāja Ambarīṣa, who was endowed with nent because, owing to their birth, they were
varieties of transcendental qualities, was com- considered brāhmaṇas. (3)
pletely aware of Brahman, Paramātmā and the
Supreme Personality of Godhead, and thus he
executed devotional service perfectly. Because The son of Manu was Ikṣvāku. When Manu
of his devotion, he thought even the topmost was sneezing, Ikṣvāku was born from Manu’s
planet of this material world no better than the nostrils. King Ikṣvāku had one hundred sons, of
hellish planets. (25) Śrīla Śukadeva Gosvāmī whom Vikukṣi, Nimi and Daṇḍakā were the
536
most prominent. (4) Of the one hundred sons, Formerly, there was a devastating war be-
twenty-five became kings in the western side of tween the demigods and the demons. The dem-
Āryāvarta, a place between the Himālaya and igods, having been defeated, accepted Pura-
Vindhya mountains. Another twenty-five sons ñjaya as their assistant and then conquered the
became kings in the east of Āryāvarta, and the demons. Therefore this hero is known as Pura-
three principal sons became kings in the mid- ñjaya, “he who conquered the residence of the
dle. The other sons became kings in various demons.” (13) Purañjaya agreed to kill all the
other places. (5) During the months of January, demons, on the condition that Indra would be
February and March, oblations offered to the his carrier. Because of pride, Indra could not
forefathers are called aṣṭakā-śrāddha. The śrād- accept this proposal, but later, by the order of
dha ceremony is held during the dark fortnight the Supreme Lord, Viṣṇu, Indra did accept it
of the month. When Mahārāja Ikṣvāku was per- and became a great bull carrier for Purañjaya.
forming his oblations in this ceremony, he or- (14) Well protected by armor and desiring to
dered his son Vikukṣi to go immediately to the fight, Purañjaya took up a transcendental bow
forest to bring some pure flesh. (6) Thereafter, and very sharp arrows, and, while being highly
Ikṣvāku’s son Vikukṣi went to the forest and praised by the demigods, he got up on the back
killed many animals suitable for being offered of the bull [Indra] and sat on its hump. Thus he
as oblations. But when fatigued and hungry he is known as Kakutstha. Being empowered by
became forgetful and ate a rabbit he had killed. Lord Viṣṇu, who is the Supersoul and the Su-
(7) Vikukṣi offered the remnants of the flesh to preme Person, Purañjaya sat on the great bull
King Ikṣvāku, who gave it to Vasiṣṭha for puri- and is therefore known as Indravāha. Sur-
fication. But Vasiṣṭha could immediately un- rounded by the demigods, he attacked the resi-
derstand that part of the flesh had already been dence of the demons in the west. (15-16) There
taken by Vikukṣi, and therefore he said that it was a fierce battle between the demons and Pu-
was unfit to be used in the śrāddha ceremony. rañjaya. Indeed, it was so fierce that when one
(8) When King Ikṣvāku, thus informed by Va- hears about it one’s hairs stand on end. All the
siṣṭha, understood what his son Vikukṣi had demons bold enough to come before Purañjaya
done, he was extremely angry. Thus he ordered were immediately sent to the residence of
Vikukṣi to leave the country because Vikukṣi Yamarāja by his arrows. (17) To save them-
had violated the regulative principles. (9) Hav- selves from the blazing arrows of Indravāha,
ing been instructed by the great and learned which resembled the flames of devastation at
brāhmaṇa Vasiṣṭha, who discoursed about the the end of the millennium, the demons who re-
Absolute Truth, Mahārāja Ikṣvāku became remained when the rest of their army was killed
nounced. By following the principles for a fled very quickly to their respective homes.
yogī, he certainly achieved the supreme perfec- (18) After conquering the enemy, the saintly
tion after giving up his material body. (10) Af- king Purañjaya gave everything, including the
ter his father’s disappearance, Vikukṣi returned enemy’s riches and wives, to Indra, who carries
to the country and thus became the king, ruling a thunderbolt. For this he is celebrated as Pura-
the planet earth and performing various sacri- ñjaya. Thus Purañjaya is known by different
fices to satisfy the Supreme Personality of God- names because of his different activities. (19)
head. Vikukṣi later became celebrated as
Śaśāda. (11) The son of Śaśāda was Purañjaya,
who is also known as Indravāha and sometimes The son of Purañjaya was known as Anenā,
as Kakutstha. Please hear from me how he re- Anenā’s son was Pṛthu, and Pṛthu’s son was
ceived different names for different activities. Viśvagandhi. Viśvagandhi’s son was Candra,
(12) and Candra’s son was Yuvanāśva. (20) The
son of Yuvanāśva was Śrāvasta, who con-
structed a township known as Śrāvastī Purī.
The son of Śrāvasta was Bṛhadaśva, and his son
537
was Kuvalayāśva. In this way the dynasty in- “Do not cry,” Indra said. Then Indra put his in-
creased. (21) To satisfy the sage Utaṅka, the dex finger in the baby’s mouth and said, “You
greatly powerful Kuvalayāśva killed a demon may drink me.” (31) Because Yuvanāśva, the
named Dhundhu. He did this with the assis- father of the baby, was blessed by the
tance of his twenty-one thousand sons. (22) O brāhmaṇas, he did not fall a victim to death. Af-
Mahārāja Parīkṣit, for this reason Kuvalayāśva ter this incident, he performed severe austeri-
is celebrated as Dhundhumāra [“the killer of ties and achieved perfection in that very spot.
Dhundhu”]. All but three of his sons, however, (32) Māndhātā, the son of Yuvanāśva, was the
were burned to ashes by the fire emanating cause of fear for Rāvaṇa and other thieves and
from Dhundhu’s mouth. The remaining sons rogues who caused anxiety. O King Parīkṣit,
were Dṛḍhāśva, Kapilāśva and Bhadrāśva. because they feared him, the son of Yuvanāśva
From Dṛḍhāśva came a son named Haryaśva, was known as Trasaddasyu. This name was
whose son is celebrated as Nikumbha. (23-24) given by King Indra. By the mercy of the Su-
preme Personality of Godhead, the son of
Yuvanāśva was so powerful that when he be-
The son of Nikumbha was Bahulāśva, the came emperor he ruled the entire world, con-
son of Bahulāśva was Kṛśāśva, the son of sisting of seven islands, without any second
Kṛśāśva was Senajit, and the son of Senajit was ruler. (33-34) The Supreme Personality of
Yuvanāśva. Yuvanāśva had no sons, and thus Godhead is not different from the auspicious
he retired from family life and went to the for- aspects of great sacrifices, such as the ingredi-
est. (25) Although Yuvanāśva went into the ents of the sacrifice, the chanting of Vedic
forest with his one hundred wives, all of them hymns, the regulative principles, the performer,
were very morose. The sages in the forest, how- the priests, the result of the sacrifice, the arena
ever, being very kind to the King, began very of sacrifice, and the time of sacrifice. Knowing
carefully and attentively performing an Indra- the principles of self-realization, Māndhātā
yajña so that the King might have a son. (26) worshiped that transcendentally situated Su-
Being thirsty one night, the King entered the preme Soul, the Supreme Personality of God-
arena of sacrifice, and when he saw all the head, Lord Viṣṇu, who comprises all the demi-
brāhmaṇas lying down, he personally drank the gods. He also gave immense charity to the
sanctified water meant to be drunk by his wife. brāhmaṇas, and thus he performed yajña to
(27) When the brāhmaṇas got up from bed and worship the Lord. (35-36) All places, from
saw the waterpot empty, they inquired who had where the sun rises on the horizon, shining bril-
done this work of drinking the water meant for liantly, to where the sun sets, are known as the
begetting a child. (28) When the brāhmaṇas possession of the celebrated Māndhātā, the son
came to understand that the King, inspired by of Yuvanāśva. (37)
the supreme controller, had drunk the water,
they all exclaimed “Alas! The power of provi-
dence is real power. No one can counteract the Māndhātā begot three sons in the womb of
power of the Supreme.” In this way they of- Bindumatī, the daughter of Śaśabindu. These
fered their respectful obeisances unto the Lord. sons were Purukutsa, Ambarīṣa, and
(29) Thereafter, in due course of time, a son Mucukunda, a great mystic yogī. These three
with all the good symptoms of a powerful king brothers had fifty sisters, who all accepted the
came forth from the lower right side of King great sage Saubhari as theirhusband. (38)
Yuvanāśva’s abdomen. (30) The baby cried Saubhari Ṛṣi was engaged in austerity, deep in
so much for breast milk that all the brāhmaṇas the water of the river Yamunā, when he saw a
were very unhappy. “Who will take care of this pair of fish engaged in sexual affairs. Thus he
baby?” they said. Then Indra, who was wor- perceived the pleasure of sex life, and induced
shiped in that yajña, came and solaced the baby. by this desire he went to King Māndhātā and
538
begged for one of the King’s daughters. In re- world, but he was not at all satisfied, just as a
sponse to this request, the King said, “O fire never ceases blazing if constantly supplied
brāhmaṇa, any of my daughters may accept any with drops of fat. (48)
husband according to her personal selection.”
(39-40) Saubhari Muni thought: I am now fee-
ble because of old age. My hair has become Thereafter, one day while Saubhari Muni,
grey, my skin is slack, and my head always who was expert in chanting mantras, was sitting
trembles. Besides, I am a yogī. Therefore in a secluded place, he thought to himself about
women do not like me. Since the King has thus the cause of his falldown, which was simply
rejected me, I shall reform my body in such a that he had associated himself with the sexual
way as to be desirable even to celestial women, affairs of the fish. (49) Alas! While practicing
what to speak of the daughters of worldly austerity, even within the depths of the water,
kings. (41-42) and while observing all the rules and regula-
tions practiced by saintly persons, I lost the re-
sults of my long austerities simply by associa-
Thereafter, when Saubhari Muni became tion with the sexual affairs of fish. Everyone
quite a young and beautiful person, the messen- should observe this falldown and learn from it.
ger of the palace took him inside the residential (50) A person desiring liberation from material
quarters of the princesses, which were ex- bondage must give up the association of per-
tremely opulent. All fifty princesses then ac- sons interested in sex life and should not em-
cepted him as their husband, although he was ploy his senses externally [in seeing, hearing,
only one man. (43) Thereafter, the princesses, talking, walking and so on]. One should always
being attracted by Saubhari Muni, gave up their stay in a secluded place, completely fixing his
sisterly relationship and quarreled among mind at the lotus feet of the unlimited Person-
themselves, each one of them contending, ality of Godhead, and if one wants any associ-
“This man is just suitable for me, and not for ation at all, he should associate with persons
you.” In this way there ensued a great disagree- similarly engaged. (51) In the beginning I was
ment. (44) Because Saubhari Muni was expert alone and engaged in performing the austerities
in chanting mantras perfectly, his severe auster- of mystic yoga, but later, because of the associ-
ities resulted in an opulent home, with gar- ation of fish engaged in sex, I desired to marry.
ments, ornaments, properly dressed and deco- Then I became the husband of fifty wives, and
rated maidservants and manservants, and vari- in each of them I begot one hundred sons, and
eties of parks with clear-water lakes and gar- thus my family increased to five thousand
dens. In the gardens, fragrant with varieties of members. By the influence of the modes of ma-
flowers, birds chirped and bees hummed, sur- terial nature, I became fallen and thought that I
rounded by professional singers. Saubhari would be happy in material life. Thus there is
Muni’s home was amply provided with valua- no end to my material desires for enjoyment, in
ble beds, seats, ornaments, and arrangements this life and the next. (52) In this way he passed
for bathing, and there were varieties of sandal- his life in household affairs for some time, but
wood creams, flower garlands, and palatable then he became detached from material enjoy-
dishes. Thus surrounded by opulent parapher- ment. To renounce material association, he ac-
nalia, the muni engaged in family affairs with cepted the vānaprastha order and went to the
his numerous wives. (45-46) Māndhātā, the forest. His devoted wives followed him, for
King of the entire world, consisting of seven is- they had no shelter other than their husband.
lands, was struck with wonder when he saw the (53) When Saubhari Muni, who was quite con-
household opulence of Saubhari Muni. Thus he versant with the self, went to the forest, he per-
gave up his false prestige in his position as em- formed severe penances. In this way, in the fire
peror of the world. (47) In this way, Saubhari at the time of death, he ultimately engaged him-
Muni enjoyed sense gratification in the material self in the service of the Supreme Personality
539
of Godhead. (54) O Mahārāja Parīkṣit, by ob- The son of Triśaṅku was Hariścandra. Be-
serving their husband progressing in spiritual cause of Hariścandra there was a quarrel be-
existence, Saubhari Muni’s wives were also tween Viśvāmitra and Vasiṣṭha, who for many
able to enter the spiritual world by his spiritual years fought one another, having been trans-
power, just as the flames of a fire cease when formed into birds. (7) Hariścandra had no son
the fire is extinguished. (55) and was therefore extremely morose. Once,
therefore, following the advice of Nārada, he
took shelter of Varuṇa and said to him, “My
SB 9.7: The Descendants of King Māndhātā lord, I have no son. Would you kindly give me
one?” (8) O King Parīkṣit, Hariścandra begged
Varuṇa, “My lord, if a son is born to me, with
Śukadeva Gosvāmī said: The most promi- that son I shall perform a sacrifice for your sat-
nent among the sons of Māndhātā was he who isfaction.” When Hariścandra said this, Varuṇa
is celebrated as Ambarīṣa. Ambarīṣa was ac- replied, “Let it be so.” Because of Varuṇa’s
cepted as son by his grandfather Yuvanāśva. benediction, Hariścandra begot a son named
Ambarīṣa’s son was Yauvanāśva, and Rohita. (9) Thereafter, when the child was
Yauvanāśva’s son was Hārīta. In Māndhātā’s born, Varuṇa approached Hariścandra and said,
dynasty, Ambarīṣa, Hārīta and Yauvanāśva “Now you have a son. With this son you can
were very prominent. (1) The serpent brothers offer me a sacrifice.” In answer to this,
of Narmadā gave Narmadā to Purukutsa. Being Hariścandra said, “After ten days have passed
sent by Vāsuki, she took Purukutsa to the lower since an animal’s birth, the animal becomes fit
region of the universe. (2) There in Rasātala, to be sacrificed.” (10) After ten days, Varuṇa
the lower region of the universe, Purukutsa, became again and said to Hariścandra, “Now you
ing empowered by Lord Viṣṇu, was able to kill can perform the sacrifice.” Hariścandra replied,
all the Gandharvas who deserved to be killed. “When an animal grows teeth, then it becomes
Purukutsa received the benediction from the pure enough to be sacrificed.” (11) When the
serpents that anyone who remembers this his- teeth grew, Varuṇa came and said to Hariścan-
tory of his being brought by Narmadā to the dra, “Now the animal has grown teeth, and you
lower region of the universe will be assured of can perform the sacrifice.” Hariścandra replied,
safety from the attack of snakes. (3) The son of “When all its teeth have fallen out, then it will
Purukutsa was Trasaddasyu, who was the fa- be fit for sacrifice.” (12) When the teeth had
ther of Anaraṇya. Anaraṇya’s son was Har- fallen out, Varuṇa returned and said to
yaśva, the father of Prāruṇa. Prāruṇa was the Hariścandra, “Now the animal’s teeth have
father of Tribandhana. (4) The son of fallen out, and you can perform the sacrifice.”
Tribandhana was Satyavrata, who is celebrated But Hariścandra replied, “When the animal’s
by the name Triśaṅku. Because he kidnapped teeth grow in again, then he will be pure enough
the daughter of a brāhmaṇa when she was being to be sacrificed.” (13) When the teeth grew in
married, his father cursed him to become a again, Varuṇa came and said to Hariścandra,
caṇḍāla, lower than a śūdra. Thereafter, by the “Now you can perform the sacrifice.” But
influence of Viśvāmitra, he went to the higher Hariścandra then said, “O King, when the sac-
planetary system, the heavenly planets, in his rificial animal becomes a kṣatriya and is able to
material body, but because of the prowess of shield himself to fight with the enemy, then he
the demigods he fell back downward. Nonethe- will be purified.” (14) Hariścandra was cer-
less, by the power of Viśvāmitra, he did not fall tainly very much attached to his son. Because
all the way down; even today he can still be of this affection, he asked the demigod Varuṇa
seen hanging in the sky, head downward. (5-6) to wait. Thus Varuṇa waited and waited for the
time to come. (15) Rohita could understand
that his father intended to offer him as the ani-
540
mal for sacrifice. Therefore, just to save him- amalgamated the earth with water, the water
self from death, he equipped himself with bow with fire, the fire with the air, and the air with
and arrows and went to the forest. (16) When the sky. Thereafter, he amalgamated the sky
Rohita heard that his father had been attacked with the total material energy, and the total ma-
by dropsy due to Varuṇa and that his abdomen terial energy with spiritual knowledge. This
had grown very large, he wanted to return to the spiritual knowledge is realization of one’s self
capital, but King Indra forbade him to do so. as part of the Supreme Lord. When the self-re-
(17) King Indra advised Rohita to travel to dif- alized spiritual soul is engaged in service to the
ferent pilgrimage sites and holy places, for such Lord, he is eternally imperceptible and incon-
activities are pious indeed. Following this in- ceivable. Thus established in spiritual
struction, Rohita went to the forest for one year. knowledge, he is completely freed from mate-
(18) In this way, at the end of the second, third, rial bondage. (25-26)
fourth and fifth years, when Rohita wanted to
return to his capital, the King of heaven, Indra,
approached him as an old brāhmaṇa and for- SB 9.8: The Sons of Sagara Meet Lord Ka-
bade him to return, repeating the same words as piladeva
in the previous year. (19) Thereafter, in the
sixth year, after wandering in the forest, Rohita
returned to the capital of his father. He pur- Śukadeva Gosvāmī continued: The son of
chased from Ajīgarta his second son, named Rohita was Harita, and Harita’s son was
Śunaḥśepha. Then he offered Śunaḥśepha to his Campa, who constructed the town of
father, Hariścandra, to be used as the sacrificial Campāpurī. The son of Campa was Sudeva,
animal and offered Hariścandra his respectful and his son was Vijaya. (1) The son of Vijaya
obeisances. (20) Thereafter, the famous King was Bharuka, Bharuka’s son was Vṛka, and
Hariścandra, one of the exalted persons in his- Vṛka’s son was Bāhuka. The enemies of King
tory, performed grand sacrifices by sacrificing Bāhuka took away all his possessions, and
a man and pleased all the demigods. In this way therefore the King entered the order of
his dropsy created by Varuṇa was cured. (21) vānaprastha and went to the forest with his
In that great human sacrifice, Viśvāmitra was wife. (2) Bāhuka died when he was old, and
the chief priest to offer oblations, the perfectly one of his wives wanted to die with him, fol-
self-realized Jamadagni had the responsibility lowing the satī rite. At that time, however,
for chanting the mantras from the Yajur Veda, Aurva Muni, knowing her to be pregnant, for-
Vasiṣṭha was the chief brahminical priest, and bade her to die. (3) Knowing that she was preg-
the sage Ayāsya was the reciter of the hymns of nant, the co-wives of the wife of Bāhuka con-
the Sāma Veda. (22) King Indra, being very spired to give her poison with her food, but it
pleased with Hariścandra, offered him a gift of did not act. Instead, the son was born along
a golden chariot. Śunaḥśepha’s glories will be with the poison. Therefore he became famous
presented along with the description of the son as Sagara [“one who is born with poison”].
of Viśvāmitra. (23) Sagara later became the emperor. The place
known as Gaṅgāsāgara was excavated by his
sons. (4)
The great sage Viśvāmitra saw that
Mahārāja Hariścandra, along with his wife, was
truthful, forbearing and concerned with the es- Sagara Mahārāja, following the order of his
sence. Thus he gave them imperishable spiritual master, Aurva, did not kill the uncivi-
knowledge for fulfillment of the human mis- lized men like the Tālajaṅghas, Yavanas,
sion. (24) Mahārāja Hariścandra first purified Śakas, Haihayas and Barbaras. Instead, some of
his mind, which was full of material enjoyment, them he made dress awkwardly, some of them
by amalgamating it with the earth. Then he he shaved clean but allowed to wear mustaches,
some of them he left wearing loose hair, some
541
he half shaved, some he left without underwear, Mahārāja was one named Asamañjasa, who
and some without external garments. Thus was born from the King’s second wife, Keśinī.
these different clans were made to dress differ- The son of Asamañjasa was known as
ently, but King Sagara did not kill them. (5-6) Aṁśumān, and he was always engaged in
Following the instructions of the great sage working for the good of Sagara Mahārāja, his
Aurva, Sagara Mahārāja performed aśvamedha grandfather. (14)
sacrifices and thus satisfied the Supreme Lord,
who is the supreme controller, the Supersoul of
all learned scholars, and the knower of all Ve- Formerly, in his previous birth, Asamañjasa
dic knowledge, the Supreme Personality of had been a great mystic yogī, but by bad asso-
Godhead. But Indra, the King of heaven, stole ciation he had fallen from his exalted position.
the horse meant to be offered at the sacrifice. Now, in this life, he was born in a royal family
(7) [King Sagara had two wives, Sumati and and was a jāti-smara; that is, he had the special
Keśinī.] The sons of Sumati, who were very advantage of being able to remember his past
proud of their prowess and influence, following birth. Nonetheless, he wanted to display him-
the order of their father, searched for the lost self as a miscreant, and therefore he would do
horse. While doing so, they dug into the earth things that were abominable in the eyes of the
very extensively. (8) Thereafter, in the north- public and unfavorable to his relatives. He
eastern direction, they saw the horse near the would disturb the boys sporting in the river
āśrama of Kapila Muni. “Here is the man who Sarayū by throwing them into the depths of the
has stolen the horse,” they said. “He is staying water. (15-16) Because Asamañjasa engaged
there with closed eyes. Certainly he is very sin- in such abominable activities, his father gave
ful. Kill him! Kill him!” Shouting like this, the up affection for him and had him exiled. Then
sons of Sagara, sixty thousand all together, Asamañjasa exhibited his mystic power by re-
raised their weapons. When they approached viving the boys and showing them to the King
the sage, the sage opened His eyes. (9-10) By and their parents. After this, Asamañjasa left
the influence of Indra, the King of heaven, the Ayodhyā. (17) O King Parīkṣit, when all the
sons of Sagara had lost their intelligence and inhabitants of Ayodhyā saw that their boys had
disrespected a great personality. Consequently, come back to life, they were astounded, and
fire emanated from their own bodies, and they King Sagara greatly lamented the absence of
were immediately burned to ashes. (11) It is his son. (18) Thereafter, Aṁśumān, the grand-
sometimes argued that the sons of King Sagara son of Mahārāja Sagara, was ordered by the
were burned to ashes by the fire emanating King to search for the horse. Following the
from the eyes of Kapila Muni. This statement, same path traversed by his uncles, Aṁśumān
however, is not approved by great learned per- gradually reached the stack of ashes and found
sons, for Kapila Muni’s body is completely in the horse nearby. (19) The great Aṁśumān saw
the mode of goodness and therefore cannot the sage named Kapila, the saint who is an in-
manifest the mode of ignorance in the form of carnation of Viṣṇu, sitting there by the horse.
anger, just as the pure sky cannot be polluted Aṁśumān offered Him respectful obeisances,
by the dust of the earth. (12) Kapila Muni folded his hands and offered Him prayers with
enunciated in this material world the Sāṅkhya great attention. (20)
philosophy, which is a strong boat with which
to cross over the ocean of nescience. Indeed, a
person eager to cross the ocean of the material Aṁśumān said: My Lord, even Lord
world may take shelter of this philosophy. In Brahmā is to this very day unable to understand
such a greatly learned person, situated on the Your position, which is far beyond himself, ei-
elevated platform of transcendence, how can ther by meditation or by mental speculation. So
there be any distinction between enemy and what to speak of others like us, who have been
friend? (13) Among the sons of Sagara created by Brahmā in various forms as demi-
gods, animals, human beings, birds and beasts?
542
We are completely in ignorance. Therefore, of knowledge. (27)

how can we know You, who are the Transcend-
ence? (21)
The Personality of Godhead said: My dear
Aṁśumān, here is the animal sought by your
My Lord, You are fully situated in every- grandfather for sacrifice. Please take it. As for
one’s heart, but the living entities, covered by your forefathers, who have been burnt to ashes,
the material body, cannot see You, for they are they can be delivered only by Ganges water,
influenced by the external energy, conducted and not by any other means. (28)
by the three modes of material nature. Their in-
telligence being covered by sattva-guṇa, rajo-
guṇa and tamo-guṇa, they can see only the ac- Thereafter, Aṁśumān circumambulated Ka-
tions and reactions of these three modes of ma- pila Muni and offered Him respectful obei-
terial nature. Because of the actions and reac- sances, bowing his head. After fully satisfying
tions of the mode of ignorance, whether the liv- Him in this way, Aṁśumān brought back the
ing entities are awake or sleeping, they can see horse meant for sacrifice, and with this horse
only the workings of material nature; they can- Mahārāja Sagara performed the remaining ritu-
not see Your Lordship. (22) O my Lord, sages alistic ceremonies. (29)
freed from the influence of the three modes of
material naturesages such as the four Kumāras
[Sanat, Sanaka, Sanandana and Sanātana]are After delivering charge of his kingdom to
able to think of You, who are concentrated Aṁśumān and thus being freed from all mate-
knowledge. But how can an ignorant person rial anxiety and bondage, Sagara Mahārāja, fol-
like me think of You? (23) O completely lowing the means instructed by Aurva Muni,
peaceful Lord, although material nature, frui- achieved the supreme destination. (30)
tive activities and their consequent material
names and forms are Your creation, You are
unaffected by them. Therefore, Your transcen- SB 9.9: The Dynasty of Aṁśumān
dental name is different from material names,
and Your form is different from material forms.
You assume a form resembling a material body Śukadeva Gosvāmī continued: King
just to give us instructions like those of Bhaga- Aṁśumān, like his grandfather, performed aus-
vad-gītā, but actually You are the supreme orig- terities for a very long time. Nonetheless, he
inal person. I therefore offer my respectful could not bring the Ganges to this material
obeisances unto You. (24) O my Lord, those world, and thereafter, in due course of time, he
whose hearts are bewildered by the influence of died. (1) Like Aṁśumān himself, Dilīpa, his
lust, greed, envy and illusion are interested only son, was unable to bring the Ganges to this ma-
in false hearth and home in this world created terial world, and he also became a victim of
by Your māyā. Attached to home, wife and death in due course of time. Then Dilīpa’s son,
children, they wander in this material world Bhagīratha, performed very severe austerities
perpetually. (25) O Supersoul of all living en- to bring the Ganges to this material world. (2)
tities, O Personality of Godhead, simply by see- Thereafter, mother Ganges appeared before
ing You I have now been freed from all lusty King Bhagīratha and said, “I am very much sat-
desires, which are the root cause of insurmount- isfied with your austerities and am now pre-
able illusion and bondage in the material world. pared to give you benedictions as you desire.”
(26) O King Parīkṣit, when Aṁśumān had glo- Being thus addressed by Gaṅgādevī, mother
rified the Lord in this way, the great sage Ka- Ganges, the King bowed his head before her
pila, the powerful incarnation of Viṣṇu, being and explained his desire. (3)
very merciful to him, explained to him the path
543
Mother Ganges replied: When I fall from the place on earth where the bodies of his forefa-
sky to the surface of the planet earth, the water thers lay burnt to ashes. (10) Bhagīratha
will certainly be very forceful. Who will sustain mounted a swift chariot and drove before
that force? If I am not sustained, I shall pierce mother Ganges, who followed him, purifying
the surface of the earth and go down to many countries, until they reached the ashes of
Rasātala, the Pātāla area of the universe. (4) O Bhagīratha’s forefathers, the sons of Sagara,
King, I do not wish to go down to the planet who were thus sprinkled with water from the
earth, for there the people in general will bathe Ganges. (11) Because the sons of Sagara
in my water to cleanse themselves of the reac- Mahārāja had offended a great personality, the
tions of their sinful deeds. When all these sinful heat of their bodies had increased, and they
reactions accumulate in me, how shall I become were burnt to ashes. But simply by being sprin-
free from them? You must consider this very kled with water from the Ganges, all of them
carefully. (5) became eligible to go to the heavenly planets.
What then is to be said of those who use the
water of mother Ganges to worship her? (12)
Bhagīratha said: Those who are saintly be- Simply by having water from the Ganges come
cause of devotional service and are therefore in in contact with the ashes of their burnt bodies,
the renounced order, free from material desires, the sons of Sagara Mahārāja were elevated to
and who are pure devotees, expert in following the heavenly planets. Therefore, what is to be
the regulative principles mentioned in the Ve- said of a devotee who worships mother Ganges
das, are always glorious and pure in behavior faithfully with a determined vow? One can only
and are able to deliver all fallen souls. When imagine the benefit that accrues to such a dev-
such pure devotees bathe in your water, the sin- otee. (13) Because mother Ganges emanates
ful reactions accumulated from other people from the lotus toe of the Supreme Personality
will certainly be counteracted, for such devo- of Godhead, Anantadeva, she is able to liberate
tees always keep in the core of their hearts the one from material bondage. Therefore what-
Supreme Personality of Godhead, who can van- ever is described herewith about her is not at all
quish all sinful reactions. (6) Like a cloth wo- wonderful. (14) Great sages, completely freed
ven of threads extending for its length and from material lusty desires, devote their minds
breadth, this entire universe, in all its latitude fully to the service of the Lord. Such persons
and longitude, is situated under different poten- are liberated from material bondage without
cies of the Supreme Personality of Godhead. difficulty, and they become transcendentally
Lord Śiva is the incarnation of the Lord, and situated, acquiring the spiritual quality of the
thus he represents the Supersoul in the embod- Lord. This is the glory of the Supreme Person-
ied soul. He can sustain your forceful waves on ality of Godhead. (15)
his head. (7) After saying this, Bhagīratha sat-
isfied Lord Śiva by performing austerities. O
King Parīkṣit, Lord Śiva was very quickly sat- Bhagīratha had a son named Śruta, whose
isfied with Bhagīratha. (8) When King Bha- son was Nābha. This son was different from the
gīratha approached Lord Śiva and requested Nābha previously described. Nābha had a son
him to sustain the forceful waves of the Gan- named Sindhudvīpa, from Sindhudvīpa came
ges, Lord Śiva accepted the proposal by saying, Ayutāyu, and from Ayutāyu came Ṛtūparṇa,
“Let it be so.” Then, with great attention, he who became a friend of Nalarāja. Ṛtūparṇa
sustained the Ganges on his head, for the water taught Nalarāja the art of gambling, and Na-
of the Ganges is purifying, having emanated larāja gave Ṛtūparṇa lessons in controlling and
from the toes of Lord Viṣṇu. (9) The great and maintaining horses. The son of Ṛtūparṇa was
saintly king Bhagīratha brought the Ganges, Sarvakāma. (16-17) Sarvakāma had a son
which can deliver all the fallen souls, to that named Sudāsa, whose son, known as Saudāsa,
was the husband of Damayantī. Saudāsa is
544
sometimes known as Mitrasaha or Kal- not act irreligiously in this way. I desire to have
māṣapāda. Because of his own misdeed, Mi- a son. Please, therefore, return my husband,
trasaha was sonless and was cursed by Vasiṣṭha who has not yet impregnated me. (26-27) O
to become a man-eater [Rākṣasa]. (18) King, O hero, this human body is meant for uni-
versal benefits. If you kill this body untimely,
you will kill all the benefits of human life. (28)
King Parīkṣit said: O Śukadeva Gosvāmī, Here is a learned, highly qualified brāhmaṇa,
why did Vasiṣṭha, the spiritual master of engaged in performing austerity and eagerly
Saudāsa, curse that great soul? I wish to know desiring to worship the Supreme Lord, the Su-
of this. If it is not a confidential matter, please persoul who lives within the core of the heart in
describe it to me. (19) all living entities. (29) My lord, you are com-
pletely aware of the religious principles. As a
son never deserves to be killed by his father,
Śukadeva Gosvāmī said: Once Saudāsa here is a brāhmaṇa who should be protected by
went to live in the forest, where he killed a man- the king, and never killed. How does he deserve
eater [Rākṣasa] but forgave and released the to be killed by a rājarṣi like you? (30) You are
man-eater’s brother. That brother, however, de- well known and worshiped in learned circles.
cided to take revenge. Thinking to harm the How dare you kill this brāhmaṇa, who is a
King, he became the cook at the King’s house. saintly, sinless person, well versed in Vedic
One day, the King’s spiritual master, Vasiṣṭha knowledge? Killing him would be like destroy-
Muni, was invited for dinner, and the Rākṣasa ing the embryo within the womb or killing a
cook served him human flesh. (20-21) While cow. (31) Without my husband, I cannot live
examining the food given to him, Vasiṣṭha for a moment. If you want to eat my husband,
Muni, by his mystic power, could understand it would be better to eat me first, for without my
that it was unfit to eat, being the flesh of a hu- husband I am as good as a dead body. (32) Be-
man being. He was very angry at this and im- ing condemned by the curse of Vasiṣṭha, King
mediately cursed Saudāsa to become a man- Saudāsa devoured the brāhmaṇa, exactly as a
eater. (22) When Vasiṣṭha understood that the tiger eats its prey. Even though the brāhmaṇa’s
human flesh had been served by the Rākṣasa, wife spoke so pitiably, Saudāsa was unmoved
not by the King, he undertook twelve years of by her lamentation. (33) When the chaste wife
austerity to cleanse himself for having cursed of the brāhmaṇa saw that her husband, who was
the faultless King. Meanwhile, King Saudāsa about to discharge semen, had been eaten by
took water and chanted the śapa-mantra, pre- the man-eater, she was overwhelmed with grief
paring to curse Vasiṣṭha, but his wife, Mada- and lamentation. Thus she angrily cursed the
yantī, forbade him to do so. Then the King saw King. (34) O foolish, sinful person, because
that the ten directions, the sky and the surface you have eaten my husband when I was sex-
of the globe were full of living entities every- ually inclined and desiring to have the seed of
where. (23-24) Saudāsa thus acquired the pro- a child, I shall also see you die when you at-
pensity of a man-eater and received on his leg tempt to discharge semen in your wife. In other
a black spot, for which he was known as Kal- words, whenever you attempt to sexually unite
māṣapāda. Once King Kalmāṣapāda saw a with your wife, you shall die. (35) Thus the
brāhmaṇa couple engaged in sexual intercourse wife of the brāhmaṇa cursed King Saudāsa,
in the forest. (25) Being influenced by the pro- known as Mitrasaha. Then, being inclined to go
pensity of a Rākṣasa and being very hungry, with her husband, she set fire to her husband’s
King Saudāsa seized the brāhmaṇa. Then the bones, fell into the fire herself, and went with
poor woman, the brāhmaṇa’s wife, said to the him to the same destination. (36)
King: O hero, you are not actually a man-eater;
rather, you are among the descendants of
Mahārāja Ikṣvāku. Indeed, you are a great After twelve years, when King Saudāsa was
fighter, the husband of Madayantī. You should
545
released from the curse by Vasiṣṭha, he wanted benediction I desired. I did not want their ben-
to have sexual intercourse with his wife. But edictions, however, because I am interested in
the Queen reminded him about the curse by the the Supreme Personality of Godhead, who cre-
brāhmaṇī, and thus he was checked from sexual ated everything in this material world. I am
intercourse. (37) After being thus instructed, more interested in the Supreme Personality of
the King gave up the future happiness of sexual Godhead than in all material benedictions. (45)
intercourse and by destiny remained sonless. Even though the demigods have the advantages
Later, with the King’s permission, the great of being situated in the higher planetary system,
saint Vasiṣṭha begot a child in the womb of their minds, senses and intelligence are agitated
Madayantī. (38) Madayantī bore the child by material conditions. Therefore, even such el-
within the womb for seven years and did not evated persons fail to realize the Supreme Per-
give birth. Therefore Vasiṣṭha struck her abdo- sonality of Godhead, who is eternally situated
men with a stone, and then the child was born. in the core of the heart. What then is to be said
Consequently, the child was known as Aśmaka of others, such as human beings, who have
[“the child born of a stone”]. (39) From fewer advantages? (46) Therefore I should
Aśmaka, Bālika took birth. Because Bālika was now give up my attachment for things created
surrounded by women and was therefore saved by the external energy of the Supreme Person-
from the anger of Paraśurāma, he was known ality of Godhead. I should engage in thought of
as Nārīkavaca [“one who is protected by the Lord and should thus surrender unto Him.
women”]. When Paraśurāma vanquished all the This material creation, having been created by
kṣatriyas, Bālika became the progenitor of the external energy of the Lord, is like an im-
more kṣatriyas. Therefore he was known as aginary town visualized on a hill or in a forest.
Mūlaka, the root of the kṣatriya dynasty. (40) Every conditioned soul has a natural attraction
From Bālika came a son named Daśaratha, and attachment for material things, but one
from Daśaratha came a son named Aiḍaviḍi, must simply give up this attachment and sur-
and from Aiḍaviḍi came King Viśvasaha. The render unto the Supreme Personality of God-
son of King Viśvasaha was the famous head. (47) Thus Mahārāja Khaṭvāṅga, by his
Mahārāja Khaṭvāṅga. (41) King Khaṭvāṅga advanced intelligence in rendering service to
was unconquerable in any fight. Requested by the Lord, gave up false identification with the
the demigods to join them in fighting the de- body full of ignorance. In his original position
mons, he won victory, and the demigods, being of eternal servitorship, he engaged himself in
very pleased, wanted to give him a benediction. rendering service to the Lord. (48) The Su-
The King inquired from them about the dura- preme Personality of Godhead, Vāsudeva,
tion of his life and was informed that he had Kṛṣṇa, is extremely difficult to understand for
only one moment more. Thus he immediately unintelligent men who accept Him as imper-
left his palace and went to his own residence, sonal or void, which He is not. The Lord is
where he engaged his mind fully on the lotus therefore understood and sung about by pure
feet of the Lord. (42) Mahārāja Khaṭvāṅga devotees. (49)
thought: Not even my life is dearer to me than
the brahminical culture and the brāhmaṇas,
who are worshiped by my family. What then is SB 9.10: The Pastimes of the Supreme Lord,
to be said of my kingdom, land, wife, children Rāmacandra
and opulence? Nothing is dearer to me than the
brāhmaṇas. (43) I was never attracted, even in
my childhood, by insignificant things or irreli- Śukadeva Gosvāmī said: The son of
gious principles. I did not find anything more Mahārāja Khaṭvāṅga was Dīrghabāhu, and his
substantial than the Supreme Personality of son was the celebrated Mahārāja Raghu. From
Godhead. (44) The demigods, the directors of Mahārāja Raghu came Aja, and from Aja was
the three worlds, wanted to give me whatever born the great personality Mahārāja Daśaratha.
546
(1) Being prayed for by the demigods, the Su- Lakṣmaṇa, be kind enough to give us protec-
preme Personality of Godhead, the Absolute tion. (5) O King, the pastimes of Lord
Truth Himself, directly appeared with His ex- Rāmacandra were wonderful, like those of a
pansion and expansions of the expansion. Their baby elephant. In the assembly where mother
holy names were Rāma, Lakṣmaṇa, Bharata Sītā was to choose her husband, in the midst of
and Śatrughna. These celebrated incarnations the heroes of this world, He broke the bow be-
thus appeared in four forms as the sons of longing to Lord Śiva. This bow was so heavy
Mahārāja Daśaratha. (2) that it was carried by three hundred men, but
Lord Rāmacandra bent and strung it and broke
it in the middle, just as a baby elephant breaks
O King Parīkṣit, the transcendental activities a stick of sugarcane. Thus the Lord achieved
of Lord Rāmacandra have been described by the hand of mother Sītā, who was equally as en-
great saintly persons who have seen the truth. dowed with transcendental qualities of form,
Because you have heard again and again about beauty, behavior, age and nature. Indeed, she
Lord Rāmacandra, the husband of mother Sītā, was the goddess of fortune who constantly rests
I shall describe these activities only in brief. on the chest of the Lord. While returning from
Please listen. (3) Sītā’s home after gaining her at the assembly
of competitors, Lord Rāmacandra met
Paraśurāma. Although Paraśurāma was very
To keep the promise of His father intact, proud, having rid the earth of the royal order
Lord Rāmacandra immediately gave up the po- twenty-one times, he was defeated by the Lord,
sition of king and, accompanied by His wife, who appeared to be a kṣatriya of the royal or-
mother Sītā, wandered from one forest to an- der. (6-7) Carrying out the order of His father,
other on His lotus feet, which were so delicate who was bound by a promise to his wife, Lord
that they were unable to bear even the touch of Rāmacandra left behind His kingdom, opu-
Sītā’s palms. The Lord was also accompanied lence, friends, well-wishers, residence and eve-
by Hanumān [or by another monkey, Sugrīva], rything else, just as a liberated soul gives up his
king of the monkeys, and by His own younger life, and went to the forest with Sītā. (8) While
brother Lord Lakṣmaṇa, both of whom gave wandering in the forest, where He accepted a
Him relief from the fatigue of wandering in the life of hardship, carrying His invincible bow
forest. Having cut off the nose and ears of and arrows in His hand, Lord Rāmacandra de-
Śūrpaṇakhā, thus disfiguring her, the Lord was formed Rāvaṇa’s sister, who was polluted with
separated from mother Sītā. He therefore be- lusty desires, by cutting off her nose and ears.
came angry, moving His eyebrows and thus He also killed her fourteen thousand Rākṣasa
frightening the ocean, who then allowed the friends, headed by Khara, Triśira and Dūṣaṇa.
Lord to construct a bridge to cross the ocean. (9) O King Parīkṣit, when Rāvaṇa, who had ten
Subsequently, the Lord entered the kingdom of heads on his shoulders, heard about the beauti-
Rāvaṇa to kill him, like a fire devouring a for- ful and attractive features of Sītā, his mind was
est. May that Supreme Lord, Rāmacandra, give agitated by lusty desires, and he went to kidnap
us all protection. (4) her. To distract Lord Rāmacandra from His
āśrama, Rāvaṇa sent Mārīca in the form of a
golden deer, and when Lord Rāmacandra saw
In the arena of the sacrifice performed by that wonderful deer, He left His residence and
Viśvāmitra, Lord Rāmacandra, the King of followed it and finally killed it with a sharp ar-
Ayodhyā, killed many demons, Rākṣasas and row, just as Lord Śiva killed Dakṣa. (10) When
uncivilized men who wandered at night in the Rāmacandra entered the forest and Lakṣmaṇa
mode of darkness. May Lord Rāmacandra, who was also absent, the worst of the Rākṣasas,
killed these demons in the presence of Rāvaṇa, kidnapped Sītādevī, the daughter of
547
the King of Videha, just as a tiger seizes unpro-

tected sheep when the shepherd is absent. Then
Śukadeva Gosvāmī said: After constructing
Lord Rāmacandra wandered in the forest with
a bridge over the ocean by throwing into the
His brother Lakṣmaṇa as if very much dis-
water the peaks of mountains whose trees and
tressed due to separation from His wife. Thus
other vegetation had been shaken by the hands
He showed by His personal example the condi-
of great monkeys, Lord Rāmacandra went to
tion of a person attached to women. (11) Lord
Laṅkā to release Sītādevī from the clutches of
Rāmacandra, whose lotus feet are worshiped by
Rāvaṇa. With the direction and help of
Lord Brahmā and Lord Śiva, had assumed the
Vibhīṣaṇa, Rāvaṇa’s brother, the Lord, along
form of a human being. Thus He performed the
with the monkey soldiers, headed by Sugrīva,
funeral ceremony of Jaṭāyu, who was killed by
Nīla and Hanumān, entered Rāvaṇa’s kingdom,
Rāvaṇa. The Lord then killed the demon named
Laṅkā, which had previously been burnt by
Kabandha, and after making friends with the
Hanumān. (16) After entering Laṅkā, the mon-
monkey chiefs, killing Vāli and arranging for
key soldiers, led by chiefs like Sugrīva, Nīla
the deliverance of mother Sītā, He went to the
and Hanumān, occupied all the sporting
beach of the ocean. (12) After reaching the
houses, granaries, treasuries, palace doorways,
beach, Lord Rāmacandra fasted for three days,
city gates, assembly houses, palace frontages
awaiting the arrival of the ocean personified.
and even the resting houses of the pigeons.
When the ocean did not come, the Lord exhib-
When the city’s crossroads, platforms, flags
ited His pastimes of anger, and simply by His
and golden waterpots on its domes were all de-
glancing over the ocean, all the living entities
stroyed, the entire city of Laṅkā appeared like
within it, including the crocodiles and sharks,
a river disturbed by a herd of elephants. (17)
were agitated by fear. Then the personified
When Rāvaṇa, the master of the Rākṣasas, saw
ocean fearfully approached Lord Rāmacandra,
the disturbances created by the monkey sol-
taking all paraphernalia to worship Him. Fall-
diers, he called for Nikumbha, Kumbha,
ing at the Lord’s lotus feet, the personified
Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka
ocean spoke as follows. (13) O all-pervading
and other Rākṣasas and also his son Indrajit.
Supreme Person, we are dull-minded and did
Thereafter he called for Prahasta, Atikāya,
not understand who You are, but now we un-
Vikampana and finally Kumbhakarṇa. Then he
derstand that You are the Supreme Person, the
induced all his followers to fight against the en-
master of the entire universe, the unchanging
emies. (18) Lord Rāmacandra, surrounded by
and original Personality of Godhead. The dem-
Lakṣmaṇa and monkey soldiers like Sugrīva,
igods are infatuated with the mode of goodness,
Hanumān, Gandhamāda, Nīla, Aṅgada,
the Prajāpatis with the mode of passion, and the
Jāmbavān and Panasa, attacked the soldiers of
lord of ghosts with the mode of ignorance, but
the Rākṣasas, who were fully equipped with
You are the master of all these qualities. (14)
various invincible weapons like swords, lances,
My Lord, You may use my water as You like.
bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and
Indeed, You may cross it and go to the abode
tomaras. (19) Aṅgada and the other command-
of Rāvaṇa, who is the great source of disturb-
ers of the soldiers of Rāmacandra faced the el-
ance and crying for the three worlds. He is the
ephants, infantry, horses and chariots of the en-
son of Viśravā, but is condemned like urine.
emy and hurled against them big trees, moun-
Please go kill him and thus regain Your wife,
tain peaks, clubs and arrows. Thus the soldiers
Sītādevī. O great hero, although my water pre-
of Lord Rāmacandra killed Rāvaṇa’s soldiers,
sents no impediment to Your going to Laṅkā,
who had lost all good fortune because Rāvaṇa
please construct a bridge over it to spread Your
had been condemned by the anger of mother
transcendental fame. Upon seeing this wonder-
Sītā. (20)
fully uncommon deed of Your Lordship, all the
great heroes and kings in the future will glorify
You. (15)
Thereafter, when Rāvaṇa, the king of the
548
Rākṣasas, observed that his soldiers had been have been reduced to this state, having been
lost, he was extremely angry. Thus he mounted killed by Lord Rāmacandra. (27) O pleasure of
his airplane, which was decorated with flowers, the Rākṣasa dynasty, because of you the state
and proceeded toward Lord Rāmacandra, who of Laṅkā and also we ourselves now have no
sat on the effulgent chariot brought by Mātali, protector. By your deeds you have made your
the chariot driver of Indra. Then Rāvaṇa struck body fit to be eaten by vultures and your soul
Lord Rāmacandra with sharp arrows. (21) Lord fit to go to hell. (28)
Rāmacandra said to Rāvaṇa: You are the most
abominable of the man-eaters. Indeed, you are
like their stool. You resemble a dog, for as a ŚrīŚukadeva Gosvāmī said: Vibhīṣaṇa, the
dog steals eatables from the kitchen in the ab- pious brother of Rāvaṇa and devotee of Lord
sence of the householder, in My absence you Rāmacandra, received approval from Lord
kidnapped My wife, Sītādevī. Therefore as Rāmacandra, the King of Kosala. Then he per-
Yamarāja punishes sinful men, I shall also pun- formed the prescribed funeral ceremonies for
ish you. You are most abominable, sinful and his family members to save them from the path
shameless. Today, therefore, I, whose attempt to hell. (29) Thereafter, Lord Rāmacandra
never fails, shall punish you. (22) After thus found Sītādevī sitting in a small cottage be-
rebuking Rāvaṇa, Lord Rāmacandra fixed an neath the tree named Siṁśapā in a forest of
arrow to His bow, aimed at Rāvaṇa, and re- Aśoka trees. She was lean and thin, being ag-
leased the arrow, which pierced Rāvaṇa’s heart grieved because of separation from Him. (30)
like a thunderbolt. Upon seeing this, Rāvaṇa’s Seeing His wife in that condition, Lord
followers raised a tumultuous sound, crying, Rāmacandra was very compassionate. When
“Alas! Alas! What has happened? What has Rāmacandra came before her, she was exceed-
happened?” as Rāvaṇa, vomiting blood from ingly happy to see her beloved, and her lo-
his ten mouths, fell from his airplane, just as a tuslike mouth showed her joy. (31) After giv-
pious man falls to earth from the heavenly plan- ing Vibhīṣaṇa the power to rule the Rākṣasa
ets when the results of his pious activities are population of Laṅkā for the duration of one
exhausted. (23) kalpa, Lord Rāmacandra, the Supreme Person-
ality of Godhead [Bhagavān], placed Sītādevī
on an airplane decorated with flowers and then
Thereafter, all the women whose husbands got on the plane Himself. The period for His
had fallen in the battle, headed by Mandodarī, living in the forest having ended, the Lord re-
the wife of Rāvaṇa, came out of Laṅkā. Contin- turned to Ayodhyā, accompanied by Hanumān,
uously crying, they approached the dead bodies Sugrīva and His brother Lakṣmaṇa. (32) When
of Rāvaṇa and the other Rākṣasas. (24) Strik- Lord Rāmacandra returned to His capital,
ing their breasts in affliction because their hus- Ayodhyā, He was greeted on the road by the
bands had been killed by the arrows of princely order, who showered His body with
Lakṣmaṇa, the women embraced their respec- beautiful, fragrant flowers, while great person-
tive husbands and cried piteously in voices ap- alities like Lord Brahmā and other demigods
pealing to everyone. (25) O my lord, O master! glorified the activities of the Lord in great jubi-
You epitomized trouble for others, and there- lation. (33)
fore you were called Rāvaṇa. But now that you
have been defeated, we also are defeated, for
without you the state of Laṅkā has been con- Upon reaching Ayodhyā, Lord Rāmacandra
quered by the enemy. To whom will it go for heard that in His absence His brother Bharata
shelter? (26) O greatly fortunate one, you came was eating barley cooked in the urine of a cow,
under the influence of lusty desires, and there- covering His body with the bark of trees, wear-
fore you could not understand the influence of ing matted locks of hair, and lying on a mattress
mother Sītā. Now, because of her curse, you of kuśa. The most merciful Lord very much la-
549
mented this. (34) When Lord Bharata under- chanting about His characteristics, He appeared
stood that Lord Rāmacandra was returning to like the moon with the stars and planets. (44)
the capital, Ayodhyā, He immediately took Thereafter, having been welcomed by His
upon His own head Lord Rāmacandra’s brother Bharata, Lord Rāmacandra entered the
wooden shoes and came out from His camp at city of Ayodhyā in the midst of a festival. When
Nandigrāma. Lord Bharata was accompanied He entered the palace, He offered obeisances to
by ministers, priests and other respectable citi- all the mothers, including Kaikeyī and the other
zens, by professional musicians vibrating wives of Mahārāja Daśaratha, and especially
pleasing musical sounds, and by learned His own mother, Kauśalyā. He also offered
brāhmaṇas loudly chanting Vedic hymns. Fol- obeisances to the spiritual preceptors, such as
lowing in the procession were chariots drawn Vasiṣṭha. Friends of His own age and younger
by beautiful horses with harnesses of golden friends worshiped Him, and He returned their
rope. These chariots were decorated by flags respectful obeisances, as did Lakṣmaṇa and
with golden embroidery and by other flags of mother Sītā. In this way they all entered the pal-
various sizes and patterns. There were soldiers ace. (45-46)
bedecked with golden armor, servants bearing
betel nut, and many well-known and beautiful
prostitutes. Many servants followed on foot, Upon seeing their sons, the mothers of
bearing an umbrella, whisks, different grades of Rāma, Lakṣmaṇa, Bharata and Śatrughna im-
precious jewels, and other paraphernalia befit- mediately arose, like unconscious bodies re-
ting a royal reception. Accompanied in this turning to consciousness. The mothers placed
way, Lord Bharata, His heart softened in ec- their sons on their laps and bathed Them with
stasy and His eyes full of tears, approached tears, thus relieving themselves of the grief of
Lord Rāmacandra and fell at His lotus feet with long separation. (47) The family priest or spir-
great ecstatic love. (35-38) After offering the itual master, Vasiṣṭha, had Lord Rāmacandra
wooden shoes before Lord Rāmacandra, Lord cleanly shaved, freeing Him from His matted
Bharata stood with folded hands, His eyes full locks of hair. Then, with the cooperation of the
of tears, and Lord Rāmacandra bathed Bharata elderly members of the family, he performed
with tears while embracing Him with both arms the bathing ceremony [abhiṣeka] for Lord
for a long time. Accompanied by mother Sītā Rāmacandra with the water of the four seas and
and Lakṣmaṇa, Lord Rāmacandra then offered with other substances, just as it was performed
His respectful obeisances unto the learned for King Indra. (48) Lord Rāmacandra, fully
brāhmaṇas and the elderly persons in the fam- bathed and His head clean-shaven, dressed
ily, and all the citizens of Ayodhyā offered their Himself very nicely and was decorated with a
respectful obeisances unto the Lord. (39-40) garland and ornaments. Thus He shone
The citizens of Ayodhyā, upon seeing their brightly, surrounded by His brothers and wife,
King return after a long absence, offered Him who were similarly dressed and ornamented.
flower garlands, waved their upper cloths, and (49) Being pleased by the full surrender and
danced in great jubilation. (41) O King, Lord submission of Lord Bharata, Lord Rāmacandra
Bharata carried Lord Rāmacandra’s wooden then accepted the throne of the state. He cared
shoes, Sugrīva and Vibhīṣaṇa carried a whisk for the citizens exactly like a father, and the cit-
and an excellent fan, Hanumān carried a white izens, being fully engaged in their occupational
umbrella, Śatrughna carried a bow and two duties of varṇa and āśrama, accepted Him as
quivers, and Sītādevī carried a waterpot filled their father. (50) Lord Rāmacandra became
with water from holy places. Aṅgada carried a King during Tretā-yuga, but because of His
sword, and Jāmbavān, King of the Ṛkṣas, car- good government, the age was like Satya-yuga.
ried a golden shield. (42-43) O King Parīkṣit, Everyone was religious and completely happy.
as the Lord sat on His airplane of flowers, with (51) O Mahārāja Parīkṣit, best of the Bharata
women offering Him prayers and reciters dynasty, during the reign of Lord Rāmacandra
550
the forests, the rivers, the hills and mountains,

the states, the seven islands and the seven seas
All the brāhmaṇas who were engaged in the
were all favorable in supplying the necessities
various activities of the sacrifice were very
of life for all living beings. (52) When Lord
pleased with Lord Rāmacandra, who was
Rāmacandra, the Supreme Personality of God-
greatly affectionate and favorable to the
head, was the King of this world, all bodily and
brāhmaṇas. Thus with melted hearts they re-
mental suffering, disease, old age, bereave-
turned all the property received from Him and
ment, lamentation, distress, fear and fatigue
spoke as follows. (5) O Lord, You are the mas-
were completely absent. There was even no
ter of the entire universe. What have You not
death for those who did not want it. (53) Lord
given to us? You have entered the core of our
Rāmacandra took a vow to accept only one wife
hearts and dissipated the darkness of our igno-
and have no connection with any other women.
rance by Your effulgence. This is the supreme
He was a saintly king, and everything in His
gift. We do not need a material donation. (6) O
character was good, untinged by qualities like
Lord, You are the Supreme Personality of God-
anger. He taught good behavior for everyone,
head, who have accepted the brāhmaṇas as
especially for householders, in terms of
Your worshipable deity. Your knowledge and
varṇāśrama-dharma. Thus He taught the gen-
memory are never disturbed by anxiety. You
eral public by His personal activities. (54)
are the chief of all famous persons within this
Mother Sītā was very submissive, faithful, shy
world, and Your lotus feet are worshiped by
and chaste, always understanding the attitude
sages who are beyond the jurisdiction of pun-
of her husband. Thus by her character and her
ishment. O Lord Rāmacandra, let us offer our
love and service she completely attracted the
respectful obeisances unto You. (7)
mind of the Lord. (55)
Śukadeva Gosvāmī continued: Once while

SB 9.11: Lord Rāmacandra Rules the World
Lord Rāmacandra was walking at night incog-
nito, hiding Himself by a disguise to find out
the people’s opinion of Himself, He heard a
Śukadeva Gosvāmī said: Thereafter, the Su-
man speaking unfavorably about His wife,
preme Personality of Godhead, Lord Rāmacan-
Sītādevī. (8) [Speaking to his unchaste wife,
dra, accepted an ācārya and performed sacri-
the man said] You go to another man’s house,
fices [yajñas] with opulent paraphernalia. Thus
and therefore you are unchaste and polluted. I
He Himself worshiped Himself, for He is the
shall not maintain you any more. A henpecked
Supreme Lord of all demigods. (1) Lord
husband like Lord Rāma may accept a wife like
Rāmacandra gave the entire east to the hotā
Sītā, who went to another man’s house, but I
priest, the entire south to the brahmā priest, the
am not henpecked like Him, and therefore I
west to the adhvaryu priest, and the north to the
shall not accept you again. (9) Śukadeva
udgātā priest, the reciter of the Sāma Veda. In
Gosvāmī said: Men with a poor fund of
this way, He donated His kingdom. (2) There-
knowledge and a heinous character speak non-
after, thinking that because the brāhmaṇas have
sensically. Fearing such rascals, Lord
no material desires they should possess the en-
Rāmacandra abandoned His wife, Sītādevī, alt-
tire world, Lord Rāmacandra delivered the land
hough she was pregnant. Thus Sītādevī went to
between the east, west, north and south to the
the āśrama of Vālmīki Muni. (10) When the
ācārya. (3) After thus giving everything in
time came, the pregnant mother Sītādevī gave
charity to the brāhmaṇas, Lord Rāmacandra re-
birth to twin sons, later celebrated as Lava and
tained only His personal garments and orna-
Kuśa. The ritualistic ceremonies for their birth
ments, and similarly the Queen, mother Sītā,
were performed by Vālmīki Muni. (11) O
was left with only her nose ring, and nothing
Mahārāja Parīkṣit, Lord Lakṣmaṇa had two
else. (4)
sons, named Aṅgada and Citraketu, and Lord
551
Bharata also had two sons, named Takṣa and Godhead Lord Rāmacandra, whose spiritual
Puṣkala. (12) Śatrughna had two sons, named body is always engaged in various pastimes.
Subāhu and Śrutasena. When Lord Bharata Lord Rāmacandra has no equal or superior, and
went to conquer all directions, He had to kill therefore He had no need to take help from the
many millions of Gandharvas, who are gener- monkeys to gain victory over Rāvaṇa. (20)
ally pretenders. Taking all their wealth, He of-
fered it to Lord Rāmacandra. Śatrughna also
killed a Rākṣasa named Lavaṇa, who was the Lord Rāmacandra’s spotless name and
son of Madhu Rākṣasa. Thus He established in fame, which vanquish all sinful reactions, are
the great forest known as Madhuvana the town celebrated in all directions, like the ornamental
known as Mathurā. (13-14) Being forsaken by cloth of the victorious elephant that conquers
her husband, Sītādevī entrusted her two sons to all directions. Great saintly persons like
the care of Vālmīki Muni. Then, meditating Mārkaṇḍeya Ṛṣi still glorify His characteristics
upon the lotus feet of Lord Rāmacandra, she in the assemblies of great emperors like
entered into the earth. (15) After hearing the Mahārāja Yudhiṣṭhira. Similarly, all the saintly
news of mother Sītā’s entering the earth, the kings and all the demigods, including Lord Śiva
Supreme Personality of Godhead was certainly and Lord Brahmā, worship the Lord by bowing
aggrieved. Although He is the Supreme Person- down with their helmets. Let me offer my obei-
ality of Godhead, upon remembering the ex- sances unto His lotus feet. (21) Lord Rāmacan-
alted qualities of mother Sītā, He could not dra returned to His abode, to which bhakti-
check His grief in transcendental love. (16) yogīs are promoted. This is the place to which
The attraction between man and woman, or all the inhabitants of Ayodhyā went after they
male and female, always exists everywhere, served the Lord in His manifest pastimes by of-
making everyone always fearful. Such feelings fering Him obeisances, touching His lotus feet,
are present even among the controllers like fully observing Him as a fatherlike King, sitting
Brahmā and Lord Śiva and is the cause of fear or lying down with Him like equals, or even
for them, what to speak of others who are at- just accompanying Him. (22) O King Parīkṣit,
tached to household life in this material world. anyone who aurally receives the narrations con-
(17) cerning the characteristics of Lord Rāmacan-
dra’s pastimes will ultimately be freed from the
disease of envy and thus be liberated from the
After mother Sītā entered the earth, Lord bondage of fruitive activities. (23)
Rāmacandra observed complete celibacy and
performed an uninterrupted Agnihotra-yajña
for thirteen thousand years. (18) After com- Mahārāja Parīkṣit inquired from Śukadeva
pleting the sacrifice, Lord Rāmacandra, whose Gosvāmī: How did the Lord conduct Himself,
lotus feet were sometimes pierced by thorns and how did He behave in relationship with His
when He lived in Daṇḍakāraṇya, placed those brothers, who were expansions of His own self?
lotus feet in the hearts of those who always And how did His brothers and the inhabitants
think of Him. Then He entered His own abode, of Ayodhyā treat Him? (24)
the Vaikuṇṭha planet beyond the brahmajyoti.
(19)
Śukadeva Gosvāmī replied: After accepting
the throne of the government by the fervent re-
Lord Rāmacandra’s reputation for having quest of His younger brother Bharata, Lord
killed Rāvaṇa with showers of arrows at the re- Rāmacandra ordered His younger brothers to
quest of the demigods and for having built a go out and conquer the entire world, while He
bridge over the ocean does not constitute the personally remained in the capital to give audi-
factual glory of the Supreme Personality of ence to all the citizens and residents of the pal-
ace and supervise the governmental affairs with
552
His other assistants. (25) During the reign of their bodies. (31-34) Lord Rāmacandra, the
Lord Rāmacandra, the streets of the capital, Supreme Personality of Godhead, chief of the
Ayodhyā, were sprinkled with perfumed water best learned scholars, resided in that palace
and drops of perfumed liquor, thrown about by with His pleasure potency, mother Sītā, and en-
elephants from their trunks. When the citizens joyed complete peace. (35) Without trans-
saw the Lord personally supervising the affairs gressing the religious principles, Lord
of the city in such opulence, they appreciated Rāmacandra, whose lotus feet are worshiped by
this opulence very much. (26) The palaces, the devotees in meditation, enjoyed with all the
palace gates, the assembly houses, the plat- paraphernalia of transcendental pleasure for as
forms for meeting places, the temples and all long as needed. (36)
such places were decorated with golden water-
pots and bedecked with various types of flags.
(27) Wherever Lord Rāmacandra visited, aus- SB 9.12: The Dynasty of Kuśa, the Son of
picious welcome gates were constructed, with Lord Rāmacandra
banana trees and betel-nut trees, full of flowers
and fruits. The gates were decorated with vari-
ous flags made of colorful cloth and with tap- Śukadeva Gosvāmī said: The son of
estries, mirrors and garlands. (28) Wherever Rāmacandra was Kuśa, the son of Kuśa was
Lord Rāmacandra visited, the people ap- Atithi, the son of Atithi was Niṣadha, and the
proached Him with paraphernalia of worship son of Niṣadha was Nabha. The son of Nabha
and begged the Lord’s blessings. “O Lord,” was Puṇḍarīka, and from Puṇḍarīka came a son
they said, “as You rescued the earth from the named Kṣemadhanvā. (1) The son of Kṣema-
bottom of the sea in Your incarnation as a boar, dhanvā was Devānīka, Devānīka’s son was
may You now maintain it. Thus we beg Your Anīha, Anīha’s son was Pāriyātra, and Pāri-
blessings.” (29) Thereafter, not having seen the yātra’s son was Balasthala. The son of
Lord for a long time, the citizens, both men and Balasthala was Vajranābha, who was said to
women, being very eager to see Him, left their have been born from the effulgence of the sun-
homes and got up on the roofs of the palaces. god. (2)
Being incompletely satiated with seeing the
face of the lotus-eyed Lord Rāmacandra, they
showered flowers upon Him. (30) The son of Vajranābha was Sagaṇa, and his
son was Vidhṛti. The son of Vidhṛti was
Hiraṇyanābha, who became a disciple of Jai-
Thereafter, Lord Rāmacandra entered the mini and became a great ācārya of mystic yoga.
palace of His forefathers. Within the palace It is from Hiraṇyanābha that the great saint
were various treasures and valuable wardrobes. Yājñavalkya learned the highly elevated sys-
The sitting places on the two sides of the en- tem of mystic yoga known as ādhyātma-yoga,
trance door were made of coral, the yards were which can loosen the knots of material attach-
surrounded by pillars of vaidūrya-maṇi, the ment in the heart. (3-4)
floor was made of highly polished marakata-
maṇi, and the foundation was made of marble.
The entire palace was decorated with flags and The son of Hiraṇyanābha was Puṣpa, and the
garlands and bedecked with valuable stones, son of Puṣpa was Dhruvasandhi. The son of
shining with a celestial effulgence. The palace Dhruvasandhi was Sudarśana, whose son was
was fully decorated with pearls and surrounded Agnivarṇa. The son of Agnivarṇa was named
by lamps and incense. The men and women Śīghra, and his son was Maru. (5) Having
within the palace all resembled demigods and achieved perfection in the power of mystic
were decorated with various ornaments, which yoga, Maru still lives in a place known as
seemed beautiful because of being placed on Kalāpa-grāma. At the end of Kali-yuga, he will
revive the lost Sūrya dynasty by begetting a
553
son. (6)
SB 9.13: The Dynasty of Mahārāja Nimi
From Maru was born a son named
Prasuśruta, from Prasuśruta came Sandhi, from
Śrīla Śukadeva Gosvāmī said: After begin-
Sandhi came Amarṣaṇa, and from Amarṣaṇa a
ning sacrifices, Mahārāja Nimi, the son of
son named Mahasvān. From Mahasvān,
Ikṣvāku, requested the great sage Vasiṣṭha to
Viśvabāhu took his birth. (7) From Viśvabāhu
take the post of chief priest. At that time, Va-
came a son named Prasenajit, from Prasenajit
siṣṭha replied, “My dear Mahārāja Nimi, I have
came Takṣaka, and from Takṣaka came Bṛhad-
already accepted the same post in a sacrifice be-
bala, who was killed in a fight by your father.
gun by Lord Indra.” (1) “I shall return here af-
(8)
ter finishing the yajña for Indra. Kindly wait for
me until then.” Mahārāja Nimi remained silent,
and Vasiṣṭha began to perform the sacrifice for
All these kings in the dynasty of Ikṣvāku
Lord Indra. (2) Mahārāja Nimi, being a self-
have passed away. Now please listen as I de-
realized soul, considered that this life is flick-
scribe the kings who will be born in the future.
ering. Therefore, instead of waiting long for
From Bṛhadbala will come Bṛhadraṇa. (9) The
Vasiṣṭha, he began performing the sacrifice
son of Bṛhadraṇa will be Ūrukriya, who will
with other priests. (3) After completing the
have a son named Vatsavṛddha. Vatsavṛddha
sacrificial performance for King Indra, the spir-
will have a son named Prativyoma, and Pra-
itual master Vasiṣṭha returned and found that
tivyoma will have a son named Bhānu, from
his disciple Mahārāja Nimi had disobeyed his
whom Divāka, a great commander of soldiers,
instructions. Thus Vasiṣṭha cursed him, saying,
will take birth. (10) Thereafter, from Divāka
“May the material body of Nimi, who considers
will come a son named Sahadeva, and from Sa-
himself learned, immediately fall.” (4) For un-
hadeva a great hero named Bṛhadaśva. From
necessarily cursing him when he had commit-
Bṛhadaśva will come Bhānumān, and from
ted no offense, Mahārāja Nimi countercursed
Bhānumān will come Pratīkāśva. The son of
his spiritual master. “For the sake of getting
Pratīkāśva will be Supratīka. (11) Thereafter,
contributions from the King of heaven,” he
from Supratīka will come Marudeva; from
said, “you have lost your religious intelligence.
Marudeva, Sunakṣatra; from Sunakṣatra,
Therefore I pronounce this curse: your body
Puṣkara; and from Puṣkara, Antarikṣa. The son
also will fall.” (5) After saying this, Mahārāja
of Antarikṣa will be Sutapā, and his son will be
Nimi, who was expert in the science of spiritual
Amitrajit. (12) From Amitrajit will come a son
knowledge, gave up his body. Vasiṣṭha, the
named Bṛhadrāja, from Bṛhadrāja will come
great-grandfather, gave up his body also, but
Barhi, and from Barhi will come Kṛtañjaya.
through the semen discharged by Mitra and
The son of Kṛtañjaya will be known as
Varuṇa when they saw Urvaśī, he was born
Raṇañjaya, and from him will come a son
again. (6) During the performance of the yajña,
named Sañjaya. (13) From Sañjaya will come
the body relinquished by Mahārāja Nimi was
Śākya, from Śākya will come Śuddhoda, and
preserved in fragrant substances, and at the end
from Śuddhoda will come Lāṅgala. From
of the Satra-yāga the great saints and
Lāṅgala will come Prasenajit, and from
brāhmaṇas made the following request to all
Prasenajit, Kṣudraka. (14) From Kṣudraka will
the demigods assembled there. (7) “If you are
come Raṇaka, from Raṇaka will come Suratha,
satisfied with this sacrifice and if you are actu-
and from Suratha will come Sumitra, ending
ally able to do so, kindly bring Mahārāja Nimi
the dynasty. This is a description of the dynasty
back to life in this body.” The demigods said
of Bṛhadbala. (15) The last king in the dynasty
yes to this request by the sages, but Mahārāja
of Ikṣvāku will be Sumitra; after Sumitra there
Nimi said, “Please do not imprison me again in
will be no more sons in the dynasty of the sun-
god, and thus the dynasty will end. (16)
554
a material body.” (8) Mahārāja Nimi contin- Mahāromā, from Mahāromā came a son named
ued: Māyāvādīs generally want freedom from Svarṇaromā, and from Svarṇaromā came
accepting a material body because they fear Hrasvaromā. (17) From Hrasvaromā came a
having to give it up again. But devotees whose son named Śīradhvaja [also called Janaka].
intelligence is always filled with the service of When Śīradhvaja was plowing a field, from the
the Lord are unafraid. Indeed, they take ad- front of his plow [śīra] appeared a daughter
vantage of the body to render transcendental named Sītādevī, who later became the wife of
loving service. (9) I do not wish to accept a Lord Rāmacandra. Thus he was known as Śīra-
material body, for such a body is the source of dhvaja. (18) The son of Śīradhvaja was
all distress, lamentation and fear, everywhere in Kuśadhvaja, and the son of Kuśadhvaja was
the universe, just as it is for a fish in the water, King Dharmadhvaja, who had two sons,
which lives always in anxiety because of fear namely Kṛtadhvaja and Mitadhvaja. (19)
of death. (10)
O Mahārāja Parīkṣit, the son of Kṛtadhvaja

The demigods said: Let Mahārāja Nimi live was Keśidhvaja, and the son of Mitadhvaja was
without a material body. Let him live in a spir- Khāṇḍikya. The son of Kṛtadhvaja was expert
itual body as a personal associate of the Su- in spiritual knowledge, and the son of Mitadh-
preme Personality of Godhead, and, according vaja was expert in Vedic ritualistic ceremonies.
to his desire, let him be manifest or unmanifest Khāṇḍikya fled in fear of Keśidhvaja. The son
to common materially embodied people. (11) of Keśidhvaja was Bhānumān, and the son of
Thereafter, to save the people from the danger Bhānumān was Śatadyumna. (20-21) The son
of an unregulated government, the sages of Śatadyumna was named Śuci. From Śuci,
churned Mahārāja Nimi’s material body, from Sanadvāja was born, and from Sanadvāja came
which, as a result, a son was born. (12) Be- a son named Ūrjaketu. The son of Ūrjaketu was
cause he was born in an unusual way, the son Aja, and the son of Aja was Purujit. (22) The
was called Janaka, and because he was born son of Purujit was Ariṣṭanemi, and his son was
from the dead body of his father, he was known Śrutāyu. Śrutāyu begot a son named
as Vaideha. Because he was born from the Supārśvaka, and Supārśvaka begot Citraratha.
churning of his father’s material body, he was The son of Citraratha was Kṣemādhi, who be-
known as Mithila, and because he constructed came the king of Mithilā. (23) The son of
a city as King Mithila, the city was called Mith- Kṣemādhi was Samaratha, and his son was Sat-
ilā. (13) yaratha. The son of Satyaratha was Upaguru,
and the son of Upaguru was Upagupta, a partial
expansion of the fire-god. (24) The son of
O King Parīkṣit, from Mithila came a son Upagupta was Vasvananta, the son of
named Udāvasu; from Udāvasu, Nandi- Vasvananta was Yuyudha, the son of Yuyudha
vardhana; from Nandivardhana, Suketu; and was Subhāṣaṇa, and the son of Subhāṣaṇa was
from Suketu, Devarāta. (14) From Devarāta Śruta. The son of Śruta was Jaya, from whom
came a son named Bṛhadratha and from there came Vijaya. The son of Vijaya was Ṛta.
Bṛhadratha a son named Mahāvīrya, who be- (25) The son of Ṛta was Śunaka, the son of Śu-
came the father of Sudhṛti. The son of Sudhṛti naka was Vītahavya, the son of Vītahavya was
was known as Dhṛṣṭaketu, and from Dhṛṣṭaketu Dhṛti, and the son of Dhṛti was Bahulāśva. The
came Haryaśva. From Haryaśva came a son son of Bahulāśva was Kṛti, and his son was
named Maru. (15) The son of Maru was Mahāvaśī. (26)
Pratīpaka, and the son of Pratīpaka was Kṛtara-
tha. From Kṛtaratha came Devamīḍha; from
Devamīḍha, Viśruta; and from Viśruta, Śukadeva Gosvāmī said: My dear King
Mahādhṛti. (16) From Mahādhṛti was born a Parīkṣit, all the kings of the dynasty of Mithila
son named Kṛtirāta, from Kṛtirāta was born were completely in knowledge of their spiritual
555
identity. Therefore, even though staying at severely chastised the moon-god, Soma. Thus
home, they were liberated from the duality of Lord Brahmā delivered Tārā to her husband,
material existence. (27) who could then understand that she was preg-
nant. (8)
SB 9.14: King Purūravā Enchanted by Ur-

vaśī Bṛhaspati said: You foolish woman, your
womb, which was meant for me to impregnate,
has been impregnated by someone other than
Śrīla Śukadeva Gosvāmī said to Mahārāja me. Immediately deliver your child! Immedi-
Parīkṣit: O King, thus far you have heard the ately deliver it! Be assured that after the child
description of the dynasty of the sun-god. Now is delivered, I shall not burn you to ashes. I
hear the most glorious and purifying descrip- know that although you are unchaste, you
tion of the dynasty of the moon-god. This de- wanted a son. Therefore I shall not punish you.
scription mentions kings like Aila [Purūravā] (9) Śukadeva Gosvāmī continued: By
of whom it is glorious to hear. (1) Bṛhaspati’s order, Tārā, who was very much
ashamed, immediately gave birth to the child,
who was very beautiful, with a golden bodily
Lord Viṣṇu [Garbhodakaśāyī Viṣṇu] is also hue. Both Bṛhaspati and the moon-god, Soma,
known as Sahasra-śīrṣā Puruṣa. From the lake desired the beautiful child. (10) Fighting again
of His navel sprang a lotus, on which Lord broke out between Bṛhaspati and the moon-
Brahmā was generated. Atri, the son of Lord god, both of whom claimed, “This is my child,
Brahmā, was as qualified as his father. (2) not yours!” All the saints and demigods present
From Atri’s tears of jubilation was born a son asked Tārā whose child the newborn baby ac-
named Soma, the moon, who was full of sooth- tually was, but because she was ashamed she
ing rays. Lord Brahmā appointed him the direc- could not immediately answer. (11) The child
tor of the brāhmaṇas, drugs and luminaries. (3) then became very angry and demanded that his
After conquering the three worlds [the upper, mother immediately tell the truth. “You un-
middle and lower planetary systems], Soma, chaste woman,” he said, “what is the use of
the moon-god, performed a great sacrifice your unnecessary shame? Why do you not ad-
known as the Rājasūya-yajña. Because he was mit your fault? Immediately tell me about your
very much puffed up, he forcibly kidnapped faulty behavior.” (12) Lord Brahmā then
Bṛhaspati’s wife, whose name was Tārā. (4) brought Tārā to a secluded place, and after pac-
Although requested again and again by ifying her he asked to whom the child actually
Bṛhaspati, the spiritual master of the demigods, belonged. She replied very slowly, “This is the
Soma did not return Tārā. This was due to his son of Soma, the moon-god.” Then the moon-
false pride. Consequently, a fight ensued be- god immediately took charge of the child. (13)
tween the demigods and the demons. (5) Be- O Mahārāja Parīkṣit, when Lord Brahmā saw
cause of enmity between Bṛhaspati and Śukra, that the child was deeply intelligent, he gave
Śukra took the side of the moon-god and was the child the name Budha. The moon-god, the
joined by the demons. But LordŚiva, because ruler of the stars, enjoyed great jubilation be-
of affection for the son of his spiritual master, cause of this son. (14)
joined the side of Bṛhaspati and was accompa-
nied by all the ghosts and hobgoblins. (6) King
Indra, accompanied by all kinds of demigods, Thereafter, from Budha, through the womb
joined the side of Bṛhaspati. Thus there was a of Ilā, a son was born named Purūravā, who
great fight, destroying both demons and demi- was described in the beginning of the Ninth
gods, only for the sake of Tārā, Bṛhaspati’s Canto. When his beauty, personal qualities,
wife. (7) When Lord Brahmā was fully in- magnanimity, behavior, wealth and power were
formed by Aṅgirā about the entire incident, he described by Nārada in the court of Lord Indra,
556
the celestial woman Urvaśī was attracted to who on earth would not agree to serve a demi-
him. Pierced by the arrow of Cupid, she thus goddess such as you. (23)
approached him. (15-16) Having been cursed
by Mitra and Varuṇa, the celestial woman Ur-
vaśī had acquired the habits of a human being. Śukadeva Gosvāmī continued: The best of
Therefore, upon seeing Purūravā, the best of human beings, Purūravā, began freely enjoying
males, whose beauty resembled that of Cupid, the company of Urvaśī, who engaged in sexual
she controlled herself and then approached activities with him in many celestial places,
him. When King Purūravā saw Urvaśī, his eyes such as Caitraratha and Nandana-kānana,
became jubilant in the ecstasy of joy, and the where the demigods enjoy. (24) Urvaśī’s
hairs on his body stood on end. With mild, body was as fragrant as the saffron of a lotus.
pleasing words, he spoke to her as follows. Being enlivened by the fragrance of her face
(17-18) and body, Purūravā enjoyed her company for
many days with great jubilation. (25) Not see-
ing Urvaśī in his assembly, the King of heaven,
King Purūravā said: O most beautiful Lord Indra, said, “Without Urvaśī my assembly
woman, you are welcome. Please sit here and is no longer beautiful.” Considering this, he re-
tell me what I can do for you. You may enjoy quested the Gandharvas to bring her back to his
with me as long as you desire. Let us pass our heavenly planet. (26) Thus the Gandharvas
life happily in a sexual relationship. (19) came to earth, and at midnight, when every-
thing was dark, they appeared in the house of
Purūravā and stole the two lambs entrusted to
Urvaśī replied: O most handsome man, who the King by his wife, Urvaśī. (27) Urvaśī
is the woman whose mind and sight would not treated the two lambs like her own sons. There-
be attracted by you? If a woman takes shelter fore, when they were being taken by the
of your chest, she cannot refuse to enjoy with Gandharvas and began crying, Urvaśī heard
you in a sexual relationship. (20) My dear King them and rebuked her husband. “Now I am be-
Purūravā, please give protection to these two ing killed,” she said, “under the protection of an
lambs, who have fallen down with me. Alt- unworthy husband, who is a coward and a eu-
hough I belong to the heavenly planets and you nuch although he thinks himself a great hero.”
belong to earth, I shall certainly enjoy sexual (28) “Because I depended on him, the plunder-
union with you. I have no objection to accept- ers have deprived me of my two sons the lambs,
ing you as my husband, for you are superior in and therefore I am now lost. My husband lies
every respect. (21) down at night in fear, exactly like a woman, alt-
hough he appears to be a man during the day.”
(29) Purūravā, stricken by the sharp words of
Urvaśī said: “My dear hero, only prepara- Urvaśī like an elephant struck by its driver’s
tions made in ghee [clarified butter] will be my pointed rod, became very angry. Not even
eatables, and I shall not want to see you naked dressing himself properly, he took a sword in
at any time, except at the time of sexual inter- hand and went out naked into the night to fol-
course.” The great-minded King Purūravāac- low the Gandharvas who had stolen the lambs.
cepted these proposals. (22) (30) After giving up the two lambs, the
Gandharvas shone brightly like lightning, thus
illuminating the house of Purūravā. Urvaśī then
Purūravā replied: O beautiful one, your saw her husband returning with the lambs in
beauty is wonderful and your gestures are also hand, but he was naked, and therefore she left.
wonderful. Indeed, you are attractive to all hu- (31)
man society. Therefore, since you have come
of your own accord from the heavenly planets,
557
No longer seeing Urvaśī on his bed, mother of a heroic son. (40) Having regained
Purūravā was most aggrieved. Because of his Urvaśī at the end of the year, King Purūravā
great attraction for her, he was very much dis- was most jubilant, and he enjoyed her company
turbed. Thus, lamenting, he began traveling in sex for one night. But then he was very sorry
about the earth like a madman. (32) Once dur- at the thought of separation from her, so Urvaśī
ing his travels all over the world, Purūravā saw spoke to him as follows. (41)
Urvaśī, accompanied by five companions, on
the bank of the Sarasvatī at Kurukṣetra. With
jubilation in his face, he then spoke to her in Urvaśī said: “My dear King, seek shelter of
sweet words as follows. (33) O my dear wife, the Gandharvas, for they will be able to deliver
O most cruel one, kindly stay, kindly stay. I me to you again.” In accordance with these
know that I have never made you happy until words, the King satisfied the Gandharvas by
now, but you should not give me up for that rea- prayers, and the Gandharvas, being pleased
son. This is not proper for you. Even if you with him, gave him an Agnisthālī girl who
have decided to give up my company, let us looked exactly like Urvaśī. Thinking that the
nonetheless talk for some time. (34) O god- girl was Urvaśī, the King began walking with
dess, now that you have refused me, my beau- her in the forest, but later he could understand
tiful body will fall down here, and because it is that she was not Urvaśī but Agnisthālī. (42)
unsuitable for your pleasure, it will be eaten by
foxes and vultures. (35)
King Purūravā then left Agnisthālī in the
forest and returned home, where he meditated
Urvaśī said: My dear King, you are a man, a all night upon Urvaśī. In the course of his med-
hero. Don’t be impatient and give up your life. itation, the Tretā millennium began, and there-
Be sober and don’t allow the senses to over- fore the principles of the three Vedas, including
come you like foxes. Don’t let the foxes eat the process of performing yajña to fulfill frui-
you. In other words, you should not be con- tive activities, appeared within his heart. (43)
trolled by your senses. Rather, you should When the process of fruitive yajña became
know that the heart of a woman is like that of a manifest within his heart, King Purūravā went
fox. There is no use making friendship with to the same spot where he had left Agnisthālī.
women. (36) Women as a class are merciless There he saw that from the womb of a śamī tree,
and cunning. They cannot tolerate even a slight an aśvattha tree had grown. He then took a
offense. For their own pleasure they can do an- piece of wood from that tree and made it into
ything irreligious, and therefore they do not two araṇis. Desiring to go to the planet where
fear killing even a faithful husband or brother. Urvaśī resided, he chanted mantras, meditating
(37) Women are very easily seduced by men. upon the lower araṇi as Urvaśī, the upper one
Therefore, polluted women give up the friend- as himself, and the piece of wood between them
ship of a man who is their well-wisher and es- as his son. In this way he began to ignite a fire.
tablish false friendship among fools. Indeed, (44-45) From Purūravā’s rubbing of the
they seek newer and newer friends, one after araṇis came a fire. By such a fire one can
another. (38) O my dear King, you will be able achieve all success in material enjoyment and
to enjoy with me as my husband at the end of be purified in seminal birth, initiation and in the
every year, for one night only. In this way you performance of sacrifice, which are invoked
will have other children, one after another. (39) with the combined letters a-u-m. Thus the fire
was considered the son of King Purūravā. (46)
By means of that fire, Purūravā, who desired to
Understanding that Urvaśī was pregnant, go to the planet where Urvaśī resided, per-
Purūravā returned to his palace. At the end of formed a sacrifice, by which he satisfied the
the year, there at Kurukṣetra, he again obtained
the association of Urvaśī, who was then the
558
Supreme Personality of Godhead, Hari, the en- King Gādhi had a daughter named Satya-
joyer of the results of sacrifice. Thus he wor- vatī, whom a brāhmaṇa sage named Ṛcīka re-
shiped the Lord, who is beyond the perception quested from the King to be his wife. King
of the senses and is the reservoir of all the dem- Gādhi, however, regarded Ṛcīka as an unfit
igods. (47) husband for his daughter, and therefore he told
the brāhmaṇa, “My dear sir, I belong to the
dynasty of Kuśa. Because we are aristocratic
In the Satya-yuga, the first millennium, all kṣatriyas, you have to give some dowry for my
the Vedic mantras were included in one man- daughter. Therefore, bring at least one thousand
trapraṇava, the root of all Vedic mantras. In horses, each as brilliant as moonshine and each
other words, the Atharva Veda alone was the having one black ear, whether right or left.” (5-
source of all Vedic knowledge. The Supreme 6) When King Gādhi made this demand, the
Personality of Godhead Nārāyaṇa was the only great sage Ṛcīka could understand the King’s
worshipable Deity; there was no recommenda- mind. Therefore he went to the demigod Var-
tion for worship of the demigods. Fire was one uṇa and brought from him the one thousand
only, and the only order of life in human society horses that Gādhi had demanded. After deliver-
was known as haṁsa. (48) O Mahārāja ing these horses, the sage married the King’s
Parīkṣit, at the beginning of Tretā-yuga, King beautiful daughter. (7) Thereafter, Ṛcīka
Purūravā inaugurated a karma-kāṇḍa sacrifice. Muni’s wife and mother-in-law, each desiring
Thus Purūravā, who considered the yajñic fire a son, requested the Muni to prepare an obla-
his son, was able to go to Gandharvaloka as he tion. Thus Ṛcīka Muni prepared one oblation
desired. (49) for his wife with a brāhmaṇa mantra and an-
other for his mother-in-law with a kṣatriya
mantra. Then he went out to bathe. (8) Mean-
SB 9.15: Paraśurāma, the Lord’s Warrior In- while, because Satyavatī’s mother thought
carnation that the oblation prepared for her daughter,
Ṛcīka’s wife, must be better, she asked her
daughter for that oblation. Satyavatī therefore
Śukadeva Gosvāmī continued: O King gave her own oblation to her mother and ate her
Parīkṣit, from the womb of Urvaśī, six sons mother’s oblation herself. (9) When the great
were generated by Purūravā. Their names were sage Ṛcīka returned home after bathing and un-
Āyu, Śrutāyu, Satyāyu, Raya, Vijaya and Jaya. derstood what had happened in his absence, he
(1) said to his wife, Satyavatī, “You have done a
great wrong. Your son will be a fierce kṣatriya,
able to punish everyone, and your brother will
The son of Śrutāyu was Vasumān; the son of be a learned scholar in spiritual science.” (10)
Satyāyu, Śrutañjaya; the son of Raya, Eka; the Satyavatī, however, pacified Ṛcīka Muni with
son of Jaya, Amita; and the son of Vijaya, peaceful words and requested that her son not
Bhīma. The son of Bhīma was Kāñcana; the be like a fierce kṣatriya. Ṛcīka Muni replied,
son of Kāñcana was Hotraka; and the son of “Then your grandson will be of a kṣatriya
Hotraka was Jahnu, who drank all the water of spirit.” Thus Jamadagni was born as the son of
the Ganges in one sip. (2-3) The son of Jahnu Satyavatī. (11) Satyavatī later became the sa-
was Puru, the son of Puru was Balāka, the son cred river Kauśikī to purify the entire world,
of Balāka was Ajaka, and the son of Ajaka was and her son, Jamadagni, married Reṇukā, the
Kuśa. Kuśa had four sons, named Kuśāmbu, daughter of Reṇu. By the semen of Jamadagni,
Tanaya, Vasu and Kuśanābha. The son of many sons, headed by Vasumān, were born
Kuśāmbu was Gādhi. (4) from the womb of Reṇukā. The youngest of
them was named Rāma, or Paraśurāma. (12-
13) Learned scholars accept this Paraśurāma as
559
the celebrated incarnation of Vāsudeva who an- city of Māhiṣmatī, just as one captures a mon-
nihilated the dynasty of Kārtavīrya. key, and then released him neglectfully. (22)
Paraśurāma killed all the kṣatriyas on earth
twenty-one times. (14) When the royal dyn-
asty, being excessively proud because of the Once while Kārtavīryārjuna was wandering
material modes of passion and ignorance, be- unengaged in a solitary forest and hunting, he
came irreligious and ceased to care for the laws approached the residence of Jamadagni. (23)
enacted by the brāhmaṇas, Paraśurāma killed The sage Jamadagni, who was engaged in great
them. Although their offense was not very se- austerities in the forest, received the King very
vere, he killed them to lessen the burden of the well, along with the King’s soldiers, ministers
world. (15) and carriers. He supplied all the necessities to
worship these guests, for he possessed a
kāmadhenu cow that was able to supply every-
King Parīkṣit inquired from Śukadeva thing. (24) Kārtavīryārjuna thought that
Gosvāmī: What was the offense that the kṣatri- Jamadagni was more powerful and wealthy
yas who could not control their senses commit- than himself because of possessing a jewel in
ted before Lord Paraśurāma, the incarnation of the form of the kāmadhenu. Therefore he and
the Supreme Personality of Godhead, for which his own men, the Haihayas, were not very much
the Lord annihilated the kṣatriya dynasty again appreciative of Jamadagni’s reception. On the
and again? (16) contrary, they wanted to possess that
kāmadhenu, which was useful for the execution
of the agnihotra sacrifice. (25) Being puffed up
Śukadeva Gosvāmī said: The best of the by material power, Kārtavīryārjuna encouraged
kṣatriyas, Kārtavīryārjuna, the King of the his men to steal Jamadagni’s kāmadhenu. Thus
Haihayas, received one thousand arms by wor- the men forcibly took away the crying
shiping Dattātreya, the plenary expansion of kāmadhenu, along with her calf, to Māhiṣmatī,
the Supreme Personality of Godhead, Kārtavīryārjuna’s capital. (26) Thereafter,
Nārāyaṇa. He also became undefeatable by en- Kārtavīryārjuna having left with the
emies and received unobstructed sensory kāmadhenu, Paraśurāma returned to the
power, beauty, influence, strength, fame and āśrama. When Paraśurāma, the youngest son of
the mystic power by which to achieve all the Jamadagni, heard about Kārtavīryārjuna’s ne-
perfections of yoga, such as aṇimā and lagh- farious deed, he became as angry as a trampled
imā. Thus having become fully opulent, he snake. (27) Taking up his fierce chopper, his
roamed all over the universe without opposi- shield, his bow and a quiver of arrows, Lord
tion, just like the wind. (17-19) Once while en- Paraśurāma, exceedingly angry, chased
joying in the water of the river Narmadā, the Kārtavīryārjuna just as a lion chases an ele-
puffed-up Kārtavīryārjuna, surrounded by phant. (28)
beautiful women and garlanded with a garland
of victory, stopped the flow of the water with
his arms. (20) Because Kārtavīryārjuna made As King Kārtavīryārjuna entered his capital,
the water flow in the opposite direction, the Māhiṣmatī Purī, he saw Lord Paraśurāma, the
camp of Rāvaṇa, which was set up on the bank best of the Bhṛgu dynasty, coming after him,
of the Narmadā near the city of Māhiṣmatī, was holding a chopper, shield, bow and arrows.
inundated. This was unbearable to the ten- Lord Paraśurāma was covered with a black
headed Rāvaṇa, who considered himself a great deerskin, and his matted locks of hair appeared
hero and could not tolerate Kārtavīryārjuna’s like the sunshine. (29) Upon seeing
power. (21) When Rāvaṇa attempted to insult Paraśurāma, Kārtavīryārjuna immediately
Kārtavīryārjuna in the presence of the women feared him and sent many elephants, chariots,
and thus offended him, Kārtavīryārjuna easily horses and infantry soldiers equipped with
arrested Rāvaṇa and put him in custody in the clubs, swords, arrows, ṛṣṭis, śataghnis, śaktis,
560
and many similar weapons to fight against him. my dear son Paraśurāma, you have unneces-
Kārtavīryārjuna sent seventeen full akṣauhiṇīs sarily killed the king, who is supposed to be the
of soldiers to check Paraśurāma. But Lord embodiment of all the demigods. Thus you
Paraśurāma alone killed all of them. (30) Lord have committed a sin. (38) My dear son, we
Paraśurāma, being expert in killing the military are all brāhmaṇas and have become worshipa-
strength of the enemy, worked with the speed ble for the people in general because of our
of the mind and the wind, slicing his enemies quality of forgiveness. It is because of this qual-
with his chopper [paraśu]. Wherever he went, ity that Lord Brahmā, the supreme spiritual
the enemies fell, their legs, arms and shoulders master of this universe, has achieved his post.
being severed, their chariot drivers killed, and (39) The duty of a brāhmaṇa is to culture the
their carriers, the elephants and horses, all an- quality of forgiveness, which is illuminating
nihilated. (31) like the sun. The Supreme Personality of God-
head, Hari, is pleased with those who are for-
giving. (40)
By manipulating his axe and arrows, Lord
Paraśurāma cut to pieces the shields, flags,
bows and bodies of Kārtavīryārjuna’s soldiers, My dear son, killing a king who is an em-
who fell on the battlefield, muddying the peror is more severely sinful than killing a
ground with their blood. Seeing these reverses, brāhmaṇa. But now, if you become Kṛṣṇa con-
Kārtavīryārjuna, infuriated, rushed to the bat- scious and worship the holy places, you can
tlefield. (32) Then Kārtavīryārjuna, with his atone for this great sin. (41)
one thousand arms, simultaneously fixed ar-
rows on five hundred bows to kill Lord
Paraśurāma. But Lord Paraśurāma, the best of SB 9.16: Lord Paraśurāma Destroys the
fighters, released enough arrows with only one World’s Ruling Class
bow to cut to pieces immediately all the arrows
and bows in the hands of Kārtavīryārjuna. (33)
When his arrows were cut to pieces, Śukadeva Gosvāmī said: My dear Mahārāja
Kārtavīryārjuna uprooted many trees and hills Parīkṣit, son of the Kuru dynasty, when Lord
with his own hands and again rushed strongly Paraśurāma was given this order by his father,
toward Lord Paraśurāma to kill him. But he immediately agreed, saying, “Let it be so.”
Paraśurāma then used his axe with great force For one complete year he traveled to holy
to cut off Kārtavīryārjuna’s arms, just as one places. Then he returned to his father’s resi-
might lop off the hoods of a serpent. (34) dence. (1) Once when Reṇukā, the wife of
Thereafter, Paraśurāma cut off like a mountain Jamadagni, went to the bank of the Ganges to
peak the head of Kārtavīryārjuna, who had al- get water, she saw the King of the Gandharvas,
ready lost his arms. When Kārtavīryārjuna’s decorated with a garland of lotuses and sporting
ten thousand sons saw their father killed, they in the Ganges with celestial women [Apsarās].
all fled in fear. Then Paraśurāma, having killed (2) She had gone to bring water from the Gan-
the enemy, released the kāmadhenu, which had ges, but when she saw Citraratha, the King of
undergone great suffering, and brought it back the Gandharvas, sporting with the celestial
with its calf to his residence, where he gave it girls, she was somewhat inclined toward him
to his father, Jamadagni. (35-36) and failed to remember that the time for the fire
sacrifice was passing. (3) Later, understanding
that the time for offering the sacrifice had
Paraśurāma described to his father and passed, Reṇukā feared a curse from her hus-
brothers his activities in killing Kārtavīryār- band. Therefore when she returned she simply
juna. Upon hearing of these deeds, Jamadagni put the waterpot before him and stood there
spoke to his son as follows. (37) O great hero, with folded hands. (4) The great sage Jamada-
gni understood the adultery in the mind of his
561
wife. Therefore he was very angry and told his struck her own body with her hands and cried
sons, “My dear sons, kill this sinful woman!” very loudly, “O Rāma, my dear son Rāma!”
But the sons did not carry out his order. (5) (13) Although the sons of Jamadagni, including
Jamadagni then ordered his youngest son, Lord Paraśurāma, were a long distance from
Paraśurāma, to kill his brothers, who had diso- home, as soon as they heard Reṇukā loudly
beyed this order, and his mother, who had men- calling “O Rāma, O my son,” they hastily re-
tally committed adultery. Lord Paraśurāma, turned to the āśrama, where they saw their fa-
knowing the power of his father, who was prac- ther already killed. (14) Virtually bewildered
ticed in meditation and austerity, killed his by grief, anger, indignation, affliction and
mother and brothers immediately. (6) Jamada- lamentation, the sons of Jamadagni cried, “O
gni, the son of Satyavatī, was very much father, most religious, saintly person, you have
pleased with Paraśurāma and asked him to take left us and gone to the heavenly planets!” (15)
any benediction he liked. Lord Paraśurāma re- Thus lamenting, Lord Paraśurāma entrusted his
plied, “Let my mother and brothers live again father’s dead body to his brothers and person-
and not remember having been killed by me. ally took up his axe, having decided to put an
This is the benediction I ask.” (7) Thereafter, end to all the kṣatriyas on the surface of the
by the benediction of Jamadagni, Lord world. (16)
Paraśurāma’s mother and brothers immediately
came alive and were very happy, as if awak-
ened from sound sleep. Lord Paraśurāma had O King, Lord Paraśurāma then went to
killed his relatives in accordance with his fa- Māhiṣmatī, which was already doomed by the
ther’s order because he was fully aware of his sinful killing of a brāhmaṇa. In the midst of that
father’s power, austerity and learning. (8) city he made a mountain of heads, severed from
the bodies of the sons of Kārtavīryārjuna. (17)
With the blood of the bodies of these sons, Lord
My dear King Parīkṣit, the sons of Paraśurāma created a ghastly river, which
Kārtavīryārjuna, who were defeated by the su- brought great fear to the kings who had no re-
perior strength of Paraśurāma, never achieved spect for brahminical culture. Because the kṣat-
happiness, for they always remembered the riyas, the men of power in government, were
killing of their father. (9) Once when performing sinful activities, Lord Paraśurāma,
Paraśurāma left the āśrama for the forest with on the plea of retaliating for the murder of his
Vasumān and his other brothers, the sons of father, rid all the kṣatriyas from the face of the
Kārtavīryārjuna took the opportunity to ap- earth twenty-one times. Indeed, in the place
proach Jamadagni’s residence to seek venge- known as Samanta-pañcaka he created nine
ance for their grudge. (10) The sons of lakes filled with their blood. (18-19) Thereaf-
Kārtavīryārjuna were determined to commit ter, Paraśurāma joined his father’s head to the
sinful deeds. Therefore when they saw Jamada- dead body and placed the whole body and head
gni sitting by the side of the fire to perform upon kuśa grass. By offering sacrifices, he be-
yajña and meditating upon the Supreme Per- gan to worship Lord Vāsudeva, who is the all-
sonality of Godhead, who is praised by the best pervading Supersoul of all the demigods and of
of selected prayers, they took the opportunity to every living entity. (20) After completing the
kill him. (11) With pitiable prayers, Reṇukā, sacrifice, Lord Paraśurāma gave the eastern di-
the mother of Paraśurāma and wife of Jamada- rection to the hotā as a gift, the south to the
gni, begged for the life of her husband. But the brahmā, the west to the adhvaryu, the north to
sons of Kārtavīryārjuna, being devoid of the the udgātā, and the four cornersnortheast,
qualities of kṣatriyas, were so cruel that despite southeast, northwest and southwestto the other
her prayers they forcibly cut off his head and priests. He gave the middle to Kaśyapa and the
took it away. (12) Lamenting in grief for the place known as Āryāvarta to the upadraṣṭā.
death of her husband, the most chaste Reṇukā Whatever remained he distributed among the
562
sadasyas, the associate priests. (21-22) There- and was released by their mercy. (31) Alt-
after, having completed the ritualistic sacrifi- hough Śunaḥśepha was born in the Bhārgava
cial ceremonies, Lord Paraśurāma took the bath dynasty, he was greatly advanced in spiritual
known as the avabhṛtha-snāna. Standing on the life, and therefore the demigods involved in the
bank of the great river Sarasvatī, cleared of all sacrifice protected him. Consequently he was
sins, Lord Paraśurāma appeared like the sun in also celebrated as the descendant of Gādhi
a clear, cloudless sky. (23) Thus Jamadagni, named Devarāta. (32) When requested by their
being worshiped by Lord Paraśurāma, was father to accept Śunaḥśepha as the eldest son,
brought back to life with full remembrance, and the elder fifty of the Madhucchandās, the sons
he became one of the seven sages in the group of Viśvāmitra, did not agree. Therefore
of seven stars. (24) My dear King Parīkṣit, in Viśvāmitra, being angry, cursed them. “May all
the next manvantara the lotus-eyed Personality of you bad sons become mlecchas,” he said,
of Godhead Lord Paraśurāma, the son of “being opposed to the principles of Vedic cul-
Jamadagni, will be a great propounder of Vedic ture.” (33) When the elder Madhucchandās
knowledge. In other words, he will be one of were cursed, the younger fifty, along with
the seven sages. (25) Lord Paraśurāma still Madhucchandā himself, approached their fa-
lives as an intelligent brāhmaṇa in the moun- ther and agreed to accept his proposal. “Dear
tainous country known as Mahendra. Com- father,” they said, “we shall abide by whatever
pletely satisfied, having given up all the weap- arrangement you like.” (34) Thus the younger
ons of a kṣatriya, he is always worshiped, Madhucchandās accepted Śunaḥśepha as their
adored and offered prayers for his exalted char- eldest brother and told him, “We shall follow
acter and activities by such celestial beings as your orders.” Viśvāmitra then said to his obe-
the Siddhas, Cāraṇas and Gandharvas. (26) In dient sons, “Because you have accepted
this way the supreme soul, the Supreme Person- Śunaḥśepha as your eldest brother, I am very
ality of Godhead, the Lord and the supreme satisfied. By accepting my order, you have
controller, descended as an incarnation in the made me a father of worthy sons, and therefore
Bhṛgu dynasty and released the universe from I bless all of you to become the fathers of sons
the burden of undesirable kings by killing them also.” (35) Viśvāmitra said, “O Kuśikas [de-
many times. (27) scendants of Kauśika], this Devarāta is my son
and is one of you. Please obey his orders.” O
King Parīkṣit, Viśvāmitra had many other sons,
Viśvāmitra, the son of Mahārāja Gādhi, was such as Aṣṭaka, Hārīta, Jaya and Kratumān.
as powerful as the flames of fire. From the po- (36) Viśvāmitra cursed some of his sons and
sition of a kṣatriya, he achieved the position of blessed the others, and he also adopted a son.
a powerful brāhmaṇa by undergoing penances Thus there were varieties in the Kauśika dyn-
and austerities. (28) O King Parīkṣit, asty, but among all the sons, Devarāta was con-
Viśvāmitra had 101 sons, of whom the middle sidered the eldest. (37)
one was known as Madhucchandā. In relation
to him, all the other sons were celebrated as the
Madhucchandās. (29) Viśvāmitra accepted the SB 9.17: The Dynasties of the Sons of
son of Ajīgarta known as Śunaḥśepha, who was Purūravā
born in the Bhṛgu dynasty and was also known
as Devarāta, as one of his own sons. Viśvāmitra
ordered his other sons to accept Śunaḥśepha as Śukadeva Gosvāmī said: From Purūravā
their eldest brother. (30) Śunaḥśepha’s father came a son named Āyu, whose very powerful
sold Śunaḥśepha to be sacrificed as a man-ani- sons were Nahuṣa, Kṣatravṛddha, Rajī, Rābha
mal in the yajña of King Hariścandra. When and Anenā. O Mahārāja Parīkṣit, now hear
Śunaḥśepha was brought into the sacrificial about the dynasty of Kṣatravṛddha. Kṣatravṛd-
arena, he prayed to the demigods for release dha’s son was Suhotra, who had three sons,
563
named Kāśya, Kuśa and Gṛtsamada. From Gṛt- of Śuci was Dharmasārathi, also called Citrakṛt.
samada came Śunaka, and from him came Śau- (11) From Citrakṛt was born a son named Śān-
naka, the great saint, the best of those conver- taraja, a self-realized soul who performed all
sant with the Ṛg Veda. (1-3) kinds of Vedic ritualistic ceremonies and there-
fore did not beget any progeny. The sons of
Rajī were five hundred, all very powerful. (12)
The son of Kāśya was Kāśi, and his son was
Rāṣṭra, the father of Dīrghatama. Dīrghatama
had a son named Dhanvantari, who was the in- On the request of the demigods, Rajī killed
augurator of the medical science and an incar- the demons and thus returned the kingdom of
nation of Lord Vāsudeva, the enjoyer of the re- heaven to Lord Indra. But Indra, fearing such
sults of sacrifices. One who remembers the demons as Prahlāda, returned the kingdom of
name of Dhanvantari can be released from all heaven to Rajī and surrendered himself at Rajī
disease. (4) The son of Dhanvantari was Ke- ’s lotus feet. (13) Upon Rajī’s death, Indra
tumān, and his son was Bhīmaratha. The son of begged Rajī’s sons for the return of the heav-
Bhīmaratha was Divodāsa, and the son of enly planet. They did not return it, however, alt-
Divodāsa was Dyumān, also known as Pratar- hough they agreed to return Indra’s shares in
dana. (5) ritualistic ceremonies. (14) Thereafter,
Bṛhaspati, the spiritual master of the demigods,
offered oblations in the fire so that the sons of
Dyumān was also known as Śatrujit, Vatsa, Rajī would fall from moral principles. When
Ṛtadhvaja and Kuvalayāśva. From him were they fell, Lord Indra killed them easily because
born Alarka and other sons. (6) Alarka, the son of their degradation. Not a single one of them
of Dyumān, reigned over the earth for sixty-six remained alive. (15) From Kuśa, the grandson
thousand years, my dear King Parīkṣit. No one of Kṣatravṛddha, was born a son named Prati.
other than him has reigned over the earth for so The son of Prati was Sañjaya, and the son of
long as a young man. (7) From Alarka came a Sañjaya was Jaya. From Jaya, Kṛta was born,
son named Santati, and his son was Sunītha. and from Kṛta, King Haryabala. (16) From
The son of Sunītha was Niketana, the son of Ni- Haryabala came a son named Sahadeva, and
ketana was Dharmaketu, and the son of Dhar- from Sahadeva came Hīna. The son of Hīna
maketu was Satyaketu. (8) was Jayasena, and the son of Jayasena was
Saṅkṛti. The son of Saṅkṛti was the powerful
and expert fighter named Jaya. These kings
O King Parīkṣit, from Satyaketu came a son were the members of the Kṣatravṛddha dynasty.
named Dhṛṣṭaketu, and from Dhṛṣṭaketu came Now let me describe to you the dynasty of Na-
Sukumāra, the emperor of the entire world. huṣa. (17)
From Sukumāra came a son named Vītihotra;
from Vītihotra, Bharga; and from Bharga,
Bhārgabhūmi. (9) SB 9.18: King Yayāti Regains His Youth
O Mahārāja Parīkṣit, all of these kings were Śukadeva Gosvāmī said: O King Parīkṣit, as
descendants of Kāśi, and they could also be the embodied soul has six senses, King Nahuṣa
called descendants of Kṣatravṛddha. The son of had six sons, named Yati, Yayāti, Saṁyāti,
Rābha was Rabhasa, from Rabhasa came Gam- Āyati, Viyati and Kṛti. (1) When one enters the
bhīra, and from Gambhīra came a son named post of king or head of the government, one
Akriya. (10) The son of Akriya was known as cannot understand the meaning of self-realiza-
Brahmavit, O King. Now hear about the de- tion. Knowing this, Yati, the eldest son of Na-
scendants of Anenā. From Anenā came a son huṣa, did not accept the power to rule, although
named Śuddha, and his son was Śuci. The son
564
it was offered by his father. (2) Because Na- Personality of Godhead. The brāhmaṇas have
huṣa, the father of Yayāti, molested Indra’s created the entire universe by their austerity,
wife, Śacī, who then complained to Agastya and they always keep the Absolute Truth within
and other brāhmaṇas, these saintly brāhmaṇas the core of their hearts. They have directed the
cursed Nahuṣa to fall from the heavenly planets path of good fortune, the path of Vedic civili-
and be degraded to the status of a python. Con- zation, and because they are the only worship-
sequently, Yayāti became the king. (3) King able objects within this world, they are offered
Yayāti had four younger brothers, whom he al- prayers and worshiped even by the great demi-
lowed to rule the four directions. Yayāti him- gods, the directors of the various planets, and
self married Devayānī, the daughter of even by the Supreme Personality of Godhead,
Śukrācārya, and Śarmiṣṭhā, the daughter of the Supersoul, the supreme purifier, the hus-
Vṛṣaparvā, and ruled the entire earth. (4) band of the goddess of fortune. And we are
even more respectable because we are in the
dynasty of Bhṛgu. Yet although this woman’s
Mahārāja Parīkṣit said: Śukrācārya was a father, being among the demons, is our disciple,
very powerful brāhmaṇa, and Mahārāja Yayāti she has put on my dress, exactly like a śūdra
was a kṣatriya. Therefore I am curious to know taking charge of Vedic knowledge. (12-14)
how there occurred this pratiloma marriage be- Śukadeva Gosvāmī said: When thus rebuked in
tween a kṣatriya and a brāhmaṇa. (5) cruel words, Śarmiṣṭhā was very angry. Breath-
ing heavily like a serpent and biting her lower
lip with her teeth, she spoke to the daughter of
Śukadeva Gosvāmī said: One day Vṛṣaparvā Śukrācārya as follows. (15) You beggar, since
’s daughter Śarmiṣṭhā, who was innocent but you don’t understand your position, why
angry by nature, was walking with Devayānī, should you unnecessarily talk so much? Don’t
the daughter of Śukrācārya, and with thousands all of you wait at our house, depending on us
of friends, in the palace garden. The garden was for your livelihood like crows? (16) Using such
full of lotuses and trees of flowers and fruits unkind words, Śarmiṣṭhā rebuked Devayānī,
and was inhabited by sweetly singing birds and the daughter of Śukrācārya. In anger, she took
bumblebees. (6-7) When the young, lotus-eyed away Devayānī’s garments and threw
girls came to the bank of a reservoir of water, Devayānī into a well. (17)
they wanted to enjoy by bathing. Thus they left
their clothing on the bank and began sporting,
throwing water on one another. (8) After throwing Devayānī into the well,
Śarmiṣṭhā went home. Meanwhile, King
Yayāti, while engaged in a hunting excursion,
While sporting in the water, the girls sud- went to the well to drink water and by chance
denly saw Lord Śiva passing by, seated on the saw Devayānī. (18) Seeing Devayānī naked in
back of his bull with his wife, Pārvatī. Ashamed the well, King Yayāti immediately gave her his
because they were naked, the girls quickly got upper cloth. Being very kind to her, he caught
out of the water and covered themselves with her hand with his own and lifted her out. (19)
their garments. (9) Śarmiṣṭhā unknowingly put With words saturated with love and affection,
Devayānī’s dress on her own body, thus an- Devayānī said to King Yayāti: O great hero, O
gering Devayānī, who then spoke as follows. King, conqueror of the cities of your enemies,
(10) Oh, just see the activities of this servant- by accepting my hand you have accepted me as
maid Śarmiṣṭhā! Disregarding all etiquette, she your married wife. Let me not be touched by
has put on my dress, just like a dog snatching others, for our relationship as husband and wife
clarified butter meant for use in a sacrifice. has been made possible by providence, not by
(11) We are among the qualified brāhmaṇas, any human being. (20-21) Because of falling
who are accepted as the face of the Supreme
565
in the well, I met you. Indeed, this has been ar- him like a slave. He gave his daughter
ranged by providence. After I cursed Kaca, the Śarmiṣṭhā to Devayānī, and Śarmiṣṭhā served
son of the learned scholar Bṛhaspati, he cursed Devayānī like a slave, along with thousands of
me by saying that I would not have a brāhmaṇa other women. (29)
for a husband. Therefore, O mighty-armed one,
there is no possibility of my becoming the wife
of a brāhmaṇa. (22) Śukadeva Gosvāmī con- When Śukrācārya gave Devayānī in mar-
tinued: Because such a marriage is not sanc- riage to Yayāti, he had Śarmiṣṭhā go with her,
tioned by regular scriptures, King Yayāti did but he warned the King, “My dear King, never
not like it, but because it was arranged by prov- allow this girl Śarmiṣṭhā to lie with you in your
idence and because he was attracted by bed.” (30) O King Parīkṣit, upon seeing
Devayānī’s beauty, he accepted her request. Devayānī with a nice son, Śarmiṣṭhā once ap-
(23) proached King Yayāti at the appropriate time
for conception. In a secluded place, she re-
quested the King, the husband of her friend
Thereafter, when the learned King returned Devayānī, to enable her to have a son also. (31)
to his palace, Devayānī returned home crying When Princess Śarmiṣṭhā begged King Yayāti
and told her father, Śukrācārya, about all that for a son, the King was certainly aware of the
had happened because of Śarmiṣṭhā. She told principles of religion, and therefore he agreed
how she had been thrown into the well but was to fulfill her desire. Although he remembered
saved by the King. (24) As Śukrācārya listened the warning of Śukrācārya, he thought of this
to what had happened to Devayānī, his mind union as the desire of the Supreme, and thus he
was very much aggrieved. Condemning the had sex with Śarmiṣṭhā. (32) Devayānī gave
profession of priesthood and praising the pro- birth to Yadu and Turvasu, and Śarmiṣṭhā gave
fession of uñcha-vṛtti [collecting grains from birth to Druhyu, Anu and Pūru. (33) When the
the fields], he left home with his daughter. (25) proud Devayānī understood from outside
King Vṛṣaparvā understood that Śukrācārya sources that Śarmiṣṭhā was pregnant by her
was coming to chastise or curse him. Conse- husband, she was frenzied with anger. Thus she
quently, before Śukrācārya came to his house, departed for her father’s house. (34) King
Vṛṣaparvā went out and fell down in the street Yayāti, who was very lusty, followed his wife,
at the feet of his guru and satisfied him, check- caught her and tried to appease her by speaking
ing his wrath. (26) The powerful Śukrācārya pleasing words and massaging her feet, but he
was angry for a few moments, but upon being could not satisfy her by any means. (35)
satisfied he said to Vṛṣaparvā: My dear King, Śukrācārya was extremely angry. “You un-
kindly fulfill the desire of Devayānī, for she is truthful fool, lusting after women! You have
my daughter and in this world I cannot give her done a great wrong,” he said. “I therefore curse
up or neglect her. (27) After hearing you to be attacked and disfigured by old age
Śukrācārya’s request, Vṛṣaparvā agreed to ful- and invalidity.” (36)
fill Devayānī’s desire, and he awaited her
words. Devayānī then expressed her desire as
follows: “Whenever I marry by the order of my King Yayāti said: “O learned, worshipable
father, my friend Śarmiṣṭhā must go with me as brāhmaṇa, I have not yet satisfied my lusty de-
my maidservant, along with her friends.” (28) sires with your daughter.” Śukrācārya then re-
plied, “You may exchange your old age with
someone who will agree to transfer his youth to
Vṛṣaparvā wisely thought that Śukrācārya’s you.” (37) When Yayāti received this benedic-
displeasure would bring danger and that his tion fromŚukrācārya, he requested his eldest
pleasure would bring material gain. Therefore son: My dear son Yadu, please give me your
he carried out Śukrācārya’s order and served youth in exchange for my old age and invalid-
ity. (38) My dear son, I am not yet satisfied in
566
my sexual desires. But if you are kind to me, of Mahārāja Yayāti, always brought her hus-
you can take the old age given by your maternal band the greatest possible transcendental bliss.
grandfather, and I may take your youth so that (47) King Yayāti performed various sacrifices,
I may enjoy life for a few years more. (39) in which he offered abundant gifts to the
brāhmaṇas to satisfy the Supreme Lord, Hari,
who is the reservoir of all the demigods and the
Yadu replied: My dear father, you have al- object of all Vedic knowledge. (48) The Su-
ready achieved old age, although you also were preme Lord, Vāsudeva, who created the cosmic
a young man. But I do not welcome your old manifestation, exhibits Himself as all-pervad-
age and invalidity, for unless one enjoys mate- ing, like the sky that holds clouds. And when
rial happiness, one cannot attain renunciation. the creation is annihilated, everything enters
(40) O Mahārāja Parīkṣit, Yayāti similarly re- into the Supreme Lord, Viṣṇu, and varieties are
quested his sons Turvasu, Druhyu and Anu to no longer manifested. (49) Without material
exchange their youth for his old age, but be- desires, Mahārāja Yayāti worshiped the Su-
cause they were unaware of religious princi- preme Lord, who is situated in everyone’s heart
ples, they thought that their flickering youth as Nārāyaṇa and is invisible to material eyes,
was eternal, and therefore they refused to carry although existing everywhere. (50) Although
out their father’s order. (41) King Yayāti then Mahārāja Yayāti was the king of the entire
requested Pūru, who was younger than these world and he engaged his mind and five senses
three brothers but more qualified, “My dear in enjoying material possessions for one thou-
son, do not be disobedient like your elder broth- sand years, he was unable to be satisfied. (51)
ers, for that is not your duty.” (42)
SB 9.19: King Yayāti Achieves Liberation

Pūru replied: O Your Majesty, who in this
world can repay his debt to his father? By the
mercy of one’s father, one gets the human form Śukadeva Gosvāmī said: O Mahārāja
of life, which can enable one to become an as- Parīkṣit, Yayāti was very much attached to
sociate of the Supreme Lord. (43) A son who woman. In due course of time, however, when
acts by anticipating what his father wants him disgusted with sexual enjoyment and its bad ef-
to do is first class, one who acts upon receiving fects, he renounced this way of life and narrated
his father’s order is second class, and one who the following story to his beloved wife. (1) My
executes his father’s order irreverently is third dearly beloved wife, daughter of Śukrācārya, in
class. But a son who refuses his father’s order this world there was someone exactly like me.
is like his father’s stool. (44) Please listen as I narrate the history of his life.
By hearing about the life of such a householder,
those who have retired from householder life
Śukadeva Gosvāmī said: In this way, O always lament. (2) While wandering in the for-
Mahārāja Parīkṣit, the son named Pūru was est, eating to satisfy his senses, a he-goat by
very pleased to accept the old age of his father, chance approached a well, in which he saw a
Yayāti, who took the youth of his son and en- she-goat standing helplessly, having fallen into
joyed this material world as he required. (45) it by the influence of the results of fruitive ac-
Thereafter, King Yayāti became the ruler of the tivities. (3) After planning how to get the she-
entire world, consisting of seven islands, and goat out of the well, the lusty he-goat dug up
ruled the citizens exactly like a father. Because the earth on the well’s edge with the point of
he had taken the youth of his son, his senses his horns in such a way that she was able to
were unimpaired, and he enjoyed as much ma- come out very easily. (4) When the she-goat,
terial happiness as he desired. (46) In secluded who had very nice hips, got out of the well and
places, engaging her mind, words, body and saw the very handsome he-goat, she desired to
various paraphernalia, Devayānī, the dear wife accept him as her husband. When she did so,
567
many other she-goats also desired him as their sires by continual enjoyment can never be suc-
husband because he had a very beautiful bodily cessful. [In fact, one must voluntarily cease
structure and a nice mustache and beard and from material desires.] (14) When a man is
was expert in discharging semen and in the art nonenvious and does not desire ill fortune for
of sexual intercourse. Therefore, just as a per- anyone, he is equipoised. For such a person, all
son haunted by a ghost exhibits madness, the directions appear happy. (15) For those who
best of the he-goats, attracted by the many she- are too attached to material enjoyment, sense
goats, engaged in erotic activities and naturally gratification is very difficult to give up. Even
forgot his real business of self-realization. (5- when one is an invalid because of old age, one
6) cannot give up such desires for sense gratifica-
tion. Therefore, one who actually desires hap-
piness must give up such unsatisfied desires,
When the she-goat who had fallen into the which are the cause of all tribulations. (16) One
well saw her beloved goat engaged in sexual af- should not allow oneself to sit on the same seat
fairs with another she-goat, she could not toler- even with one’s own mother, sister or daughter,
ate the goat’s activities. (7) Aggrieved by her for the senses are so strong that even though
husband’s behavior with another, the she-goat one is very advanced in knowledge, he may be
thought that the he-goat was not actually her attracted by sex. (17) I have spent a full one
friend but was hardhearted and was her friend thousand years enjoying sense gratification, yet
only for the time being. Therefore, because her my desire to enjoy such pleasure increases
husband was lusty, she left him and returned to daily. (18) Therefore, I shall now give up all
her former maintainer. (8) Being very sorry, these desires and meditate upon the Supreme
the he-goat, who was subservient to his wife, Personality of Godhead. Free from the dualities
followed the she-goat on the road and tried his of mental concoction and free from false pres-
best to flatter her, but he could not pacify her. tige, I shall wander in the forest with the ani-
(9) The she-goat went to the residence of a mals. (19) One who knows that material hap-
brāhmaṇa who was the maintainer of another piness, whether good or bad, in this life or in
she-goat, and that brāhmaṇa angrily cut off the the next, on this planet or on the heavenly plan-
he-goat’s dangling testicles. But at the he- ets, is temporary and useless, and that an intel-
goat’s request, the brāhmaṇa later rejoined ligent person should not try to enjoy or even
them by the power of mystic yoga. (10) My think of such things, is the knower of the self.
dear wife, when the he-goat had his testicles re- Such a self-realized person knows quite well
stored, he enjoyed the she-goat he had gotten that material happiness is the very cause of con-
from the well, but although he continued to en- tinued material existence and forgetfulness of
joy for many, many years, even now he has not one’s own constitutional position. (20)
been fully satisfied. (11) O my dear wife with
beautiful eyebrows, I am exactly like that he-
goat, for I am so poor in intelligence that I am Śukadeva Gosvāmī said: After speaking in
captivated by your beauty and have forgotten this way to his wife, Devayānī, King Yayāti,
the real task of self-realization. (12) who was now free from all material desires,
called his youngest son, Pūru, and returned
Pūru’s youth in exchange for his own old age.
A person who is lusty cannot satisfy his (21) King Yayāti gave the southeast to his son
mind even if he has enough of everything in Druhyu, the south to his son Yadu, the west to
this world, including rice, barley and other food his son Turvasu, and the north to his son Anu.
grains, gold, animals and women. Nothing can In this way he divided the kingdom. (22)
satisfy him. (13) As supplying butter to a fire Yayāti enthroned his youngest son, Pūru, as the
does not diminish the fire but instead increases emperor of the entire world and the proprietor
it more and more, the endeavor to stop lusty de- of all its riches, and he placed all the other sons,
568
who were older than Pūru, under Pūru’s con- shall now describe the dynasty of Pūru, in
trol. (23) Having enjoyed sense gratification which you were born, in which many saintly
for many, many years, O King Parīkṣit, Yayāti kings appeared, and from which many dynas-
was accustomed to it, but he gave it up entirely ties of brāhmaṇas began. (1) King Janamejaya
in a moment, just as a bird flies away from the was born of this dynasty of Pūru. Janamejaya’s
nest as soon as its wings have grown. (24) Be- son was Pracinvān, and his son was Pravīra.
cause King Yayāti completely surrendered unto Thereafter, Pravīra’s son was Manusyu, and
the Supreme Personality of Godhead, from Manusyu came the son named Cārupada.
Vāsudeva, he was freed from all contamination (2) The son of Cārupada was Sudyu, and the
of the material modes of nature. Because of his son of Sudyu was Bahugava. Bahugava’s son
self-realization, he was able to fix his mind was Saṁyāti. From Saṁyāti came a son named
upon the Transcendence [Parabrahman, Ahaṁyāti, from whom Raudrāśva was born.
Vāsudeva], and thus he ultimately achieved the (3)
position of an associate of the Lord. (25)
Raudrāśva had ten sons, named Ṛteyu,

When Devayānī heard Mahārāja Yayāti’s Kakṣeyu, Sthaṇḍileyu, Kṛteyuka, Jaleyu, San-
story of the he-goat and she-goat, she under- nateyu, Dharmeyu, Satyeyu, Vrateyu and
stood that this story, which was presented as if Vaneyu. Of these ten sons, Vaneyu was the
a funny joke for entertainment between hus- youngest. As the ten senses, which are products
band and wife, was intended to awaken her to of the universal life, act under the control of
her constitutional position. (26) Thereafter, life, these ten sons of Raudrāśva acted under
Devayānī, the daughter of Śukrācārya, under- Raudrāśva’s full control. All of them were born
stood that the materialistic association of hus- of the Apsarā named Ghṛtācī. (4-5)
band, friends and relatives is like the associa-
tion in a hotel full of tourists. The relationships
of society, friendship and love are created by Ṛteyu had a son named Rantināva, who had
the māyā of the Supreme Personality of God- three sons, named Sumati, Dhruva and Aprati-
head, exactly as in a dream. By the grace of ratha. Apratiratha had only one son, whose
Kṛṣṇa, Devayānī gave up her imaginary posi- name was Kaṇva. (6) The son of Kaṇva was
tion in the material world. Completely fixing Medhātithi, whose sons, all brāhmaṇas, were
her mind upon Kṛṣṇa, she achieved liberation headed by Praskanna. The son of Rantināva
from the gross and subtle bodies. (27-28) O named Sumati had a son named Rebhi.
Lord Vāsudeva, O Supreme Personality of Mahārāja Duṣmanta is well known as the son
Godhead, You are the creator of the entire cos- of Rebhi. (7)
mic manifestation. You live as the Supersoul in
everyone’s heart and are smaller than the small-
est, yet You are greater than the greatest and are Once when King Duṣmanta went to the for-
all-pervading. You appear completely silent, est to hunt and was very much fatigued, he ap-
having nothing to do, but this is due to Your all- proached the residence of Kaṇva Muni. There
pervading nature and Your fullness in all opu- he saw a most beautiful woman who looked ex-
lences. I therefore offer my respectful obei- actly like the goddess of fortune and who sat
sances unto You. (29) there illuminating the entire āśrama by her ef-
fulgence. The King was naturally attracted by
her beauty, and therefore he approached her,
SB 9.20: The Dynasty of Pūru accompanied by some of his soldiers, and
spoke to her. (8-9) Seeing the beautiful
woman, the King was very much enlivened,
Śukadeva Gosvāmī said: O Mahārāja and the fatigue of his hunting excursion was re-
Parīkṣit, descendant of Mahārāja Bharata, I lieved. He was of course very much attracted
569
because of lusty desires, and thus he inquired he would capture a lion and play with it. (18)
from her as follows, in a joking mood. (10) O
beautiful lotus-eyed woman, who are you?
Whose daughter are you? What purpose do you Śakuntalā, the best of beautiful women,
have in this solitary forest? Why are you stay- along with her son, whose strength was insur-
ing here? (11) O most beautiful one, it appears mountable and who was a partial expansion of
to my mind that you must be the daughter of a the Supreme Godhead, approached her hus-
kṣatriya. Because I belong to the Pūru dynasty, band, Duṣmanta. (19) When the King refused
my mind never endeavors to enjoy anything ir- to accept his wife and son, who were both irre-
religiously. (12) proachable, an unembodied voice spoke from
the sky as an omen and was heard by everyone
present. (20) The voice said: O Mahārāja
Śakuntalā said: I am the daughter of Duṣmanta, a son actually belongs to his father,
Viśvāmitra. My mother, Menakā, left me in the whereas the mother is only a container, like the
forest. O hero, the most powerful saint Kaṇva skin of a bellows. According to Vedic injunc-
Muni knows all about this. Now let me know, tions, the father is born as the son. Therefore,
how may I serve you? (13) O King with eyes maintain your own son and do not insult
like the petals of a lotus, kindly come sit down Śakuntalā. (21) O King Duṣmanta, he who dis-
and accept whatever reception we can offer. charges semen is the actual father, and his son
We have a supply of nīvārā rice that you may saves him from the custody of Yamarāja. You
kindly take. And if you so desire, stay here are the actual procreator of this child. Indeed,
without hesitation. (14) Śakuntalā is speaking the truth. (22)
King Duṣmanta Śukadeva Gosvāmī said: When Mahārāja

Duṣmanta passed away from this earth, his son
replied:
became the emperor of the world, the proprie-
O Śakuntalā, with beautiful eyebrows, you tor of the seven islands. He is referred to as a
have taken your birth in the family of the great partial representation of the Supreme Personal-
saint Viśvāmitra, and your reception is quite ity of Godhead in this world. (23) Mahārāja
worthy of your family. Aside from this, the Bharata, the son of Duṣmanta, had the mark of
daughters of a king generally select their own Lord Kṛṣṇa’s disc on the palm of his right hand,
husbands. (15) When Śakuntalā responded to and he had the mark of a lotus whorl on the
Mahārāja Duṣmanta’s proposal with silence, soles of his feet. By worshiping the Supreme
the agreement was complete. Then the King, Personality of Godhead with a grand ritualistic
who knew the laws of marriage, immediately ceremony, he became the emperor and master
married her by chanting the Vedic praṇava of the entire world. Then, under the priesthood
[oṁkāra], in accordance with the marriage cer- of Māmateya, Bhṛgu Muni, he performed fifty-
emony as performed among the Gandharvas. five horse sacrifices on the bank of the Ganges,
(16) King Duṣmanta, who never discharged se- beginning from its mouth and ending at its
men without a result, placed his semen at night source, and seventy-eight horse sacrifices on
in the womb of his Queen, Śakuntalā, and in the the bank of the Yamunā, beginning from the
morning he returned to his palace. Thereafter, confluence at Prayāga and ending at the source.
in due course of time, Śakuntalā gave birth to a He established the sacrificial fire on an excel-
son. (17) lent site, and he distributed great wealth to the
brāhmaṇas. Indeed, he distributed so many
cows that each of thousands of brāhmaṇas had
In the forest, Kaṇva Muni performed all the one badva [13,084] as his share. (24-26) Bha-
ritualistic ceremonies concerning the newborn rata, the son of Mahārāja Duṣmanta, bound
child. Later, the boy became so powerful that thirty-three hundred horses for those sacrifices,
570
and thus he astonished all other kings. He sur- attempt for progeny frustrated in this way, per-
passed even the opulence of the demigods, for formed a sacrifice named marut-stoma to get a
he achieved the supreme spiritual master, Hari. son. The demigods known as the Maruts, being
(27) When Mahārāja Bharata performed the fully satisfied with him, then presented him a
sacrifice known as Maṣṇāra [or a sacrifice in son named Bharadvāja. (35) When the demi-
the place known as Maṣṇāra], he gave in char- god named Bṛhaspati was attracted by his
ity fourteen lakhs of excellent elephants with brother’s wife, Mamatā, who at that time was
white tusks and black bodies, completely cov- pregnant, he desired to have sexual relations
ered with golden ornaments. (28) As one can- with her. The son within her womb forbade
not approach the heavenly planets simply by this, but Bṛhaspati cursed him and forcibly dis-
the strength of his arms (for who can touch the charged semen into the womb of Mamatā. (36)
heavenly planets with his hands?), one cannot Mamatā very much feared being forsaken by
imitate the wonderful activities of Mahārāja her husband for giving birth to an illegitimate
Bharata. No one could perform such activities son, and therefore she considered giving up the
in the past, nor will anyone be able to do so in child. But then the demigods solved the prob-
the future. (29) When Mahārāja Bharata was lem by enunciating a name for the child. (37)
on tour, he defeated or killed all the Kirātas, Bṛhaspati said to Mamatā, “You foolish
Hūṇas, Yavanas, Pauṇḍras, Kaṅkas, Khaśas, woman, although this child was born from the
Śakas and the kings who were opposed to the wife of one man through the semen discharged
Vedic principles of brahminical culture. (30) by another, you should maintain him.” Upon
Formerly, after conquering the demigods, all hearing this, Mamatā replied, “O Bṛhaspati,
the demons had taken shelter in the lower plan- you maintain him!” After speaking in this way,
etary system known as Rasātala and had Bṛhaspati and Mamatā both left. Thus the child
brought all the wives and daughters of the dem- was known as Bharadvāja. (38) Although en-
igods there also. Mahārāja Bharata, however, couraged by the demigods to maintain the
rescued all those women, along with their asso- child, Mamatā considered him useless because
ciates, from the clutches of the demons, and he of his illicit birth, and therefore she left him.
returned them to the demigods. (31) Mahārāja Consequently, the demigods known as the
Bharata provided all necessities for his sub- Maruts maintained the child, and when
jects, both on this earth and in the heavenly Mahārāja Bharata was disappointed for want of
planets, for twenty-seven thousand years. He a child, this child was given to him as his son.
circulated his orders and distributed his soldiers (39)
in all directions. (32) As the ruler of the entire
universe, Emperor Bharata had the opulences
of a great kingdom and unconquerable soldiers. SB 9.21: The Dynasty of Bharata
His sons and family had seemed to him to be
his entire life. But finally he thought of all this
as an impediment to spiritual advancement, and Śukadeva Gosvāmī said: Because Bha-
therefore he ceased from enjoying it. (33) radvāja was delivered by the Marut demigods,
he was known as Vitatha. The son of Vitatha
was Manyu, and from Manyu came five
O King Parīkṣit, Mahārāja Bharata had three sonsBṛhatkṣatra, Jaya, Mahāvīrya, Nara and
pleasing wives, who were daughters of the Garga. Of these five, the one known as Nara
King of Vidarbha. When all three of them bore had a son named Saṅkṛti. (1) O Mahārāja
children who did not resemble the King, these Parīkṣit, descendant of Pāṇḍu, Saṅkṛti had two
wives thought that he would consider them un- sons, named Guru and Rantideva. Rantideva is
faithful queens and reject them, and therefore famous in both this world and the next, for he
they killed their own sons. (34) The King, his is glorified not only in human society but also
in the society of the demigods. (2) Rantideva
never endeavored to earn anything. He would
571
enjoy whatever he got by the arrangement of from suffering. (12) By offering my water to
providence, but when guests came he would maintain the life of this poor caṇḍāla, who is
give them everything. Thus he underwent con- struggling to live, I have been freed from all
siderable suffering, along with the members of hunger, thirst, fatigue, trembling of the body,
his family. Indeed, he and his family members moroseness, distress, lamentation and illusion.
shivered for want of food and water, yet (13) Having spoken thus, King Rantideva, alt-
Rantideva always remained sober. Once, after hough on the verge of death because of thirst,
fasting for forty-eight days, in the morning gave his own portion of water to the caṇḍāla
Rantideva received some water and some food- without hesitation, for the King was naturally
stuffs made with milk and ghee, but when he very kind and sober. (14) Demigods like Lord
and his family were about to eat, a brāhmaṇa Brahmā and Lord Śiva, who can satisfy all ma-
guest arrived. (3-5) Because Rantideva per- terially ambitious men by giving them the re-
ceived the presence of the Supreme Godhead wards they desire, then manifested their own
everywhere, and in every living entity, he re- identities before King Rantideva, for it was
ceived the guest with faith and respect and gave they who had presented themselves as the
him a share of the food. The brāhmaṇa guest ate brāhmaṇa, śūdra, caṇḍāla and so on. (15) King
his share and then went away. (6) Rantideva had no ambition to enjoy material
benefits from the demigods. He offered them
obeisances, but because he was factually at-
Thereafter, having divided the remaining tached to Lord Viṣṇu, Vāsudeva, the Supreme
food with his relatives, Rantideva was just Personality of Godhead, he fixed his mind at
about to eat his own share when a śūdra guest Lord Viṣṇu’s lotus feet. (16) O Mahārāja
arrived. Seeing the śūdra in relationship with Parīkṣit, because King Rantideva was a pure
the Supreme Personality of Godhead, King devotee, always Kṛṣṇa conscious and free from
Rantideva gave him also a share of the food. all material desires, the Lord’s illusory energy,
(7) māyā, could not exhibit herself before him. On
the contrary, for him māyā entirely vanished,
exactly like a dream. (17) All those who fol-
When the śūdra went away, another guest lowed the principles of King Rantideva were
arrived, surrounded by dogs, and said, “O King, totally favored by his mercy and became pure
I and my company of dogs are very hungry. devotees, attached to the Supreme Personality
Please give us something to eat.” (8) With of Godhead, Nārāyaṇa. Thus they all became
great respect, King Rantideva offered the bal- the best of yogīs. (18)
ance of the food to the dogs and the master of
the dogs, who had come as guests. The King
offered them all respects and obeisances. (9) From Garga came a son named Śini, and his
Thereafter, only the drinking water remained, son was Gārgya. Although Gārgya was a kṣat-
and there was only enough to satisfy one per- riya, there came from him a generation of brah-
son, but when the King was just about to drink maṇas. From Mahāvīrya came a son named Du-
it, a caṇḍāla appeared and said, “O King, alt- ritakṣaya, whose sons were Trayyāruṇi, Kavi
hough I am lowborn, kindly give me some and Puṣkarāruṇi. Although these sons of Duri-
drinking water.” (10) Aggrieved at hearing the takṣaya took birth in a dynasty of kṣatriyas,
pitiable words of the poor fatigued caṇḍāla, they too attained the position of brāhmaṇas.
Mahārāja Rantideva spoke the following nec- Bṛhatkṣatra had a son named Hastī, who estab-
tarean words. (11) I do not pray to the Supreme lished the city of Hastināpura [now New
Personality of Godhead for the eight perfec- Delhi]. (19-20) From King Hastī came three
tions of mystic yoga, nor for salvation from re- sons, named Ajamīḍha, Dvimīḍha and
peated birth and death. I want only to stay Purumīḍha. The descendants of Ajamīḍha,
among all the living entities and suffer all dis-
tresses on their behalf, so that they may be freed
572
headed by Priyamedha, all achieved the posi- From Mudgala came a dynasty of brāhmaṇas
tion of brāhmaṇas. (21) From Ajamīḍha came known as Maudgalya. (31-33)
a son named Bṛhadiṣu, from Bṛhadiṣu came a
son named Bṛhaddhanu, from Bṛhaddhanu a
son named Bṛhatkāya, and from Bṛhatkāya a Mudgala, the son of Bharmyāśva, had twin
son named Jayadratha. (22) The son of Jaya- children, one male and the other female. The
dratha was Viśada, and his son was Syenajit. male child was named Divodāsa, and the fe-
The sons of Syenajit were Rucirāśva, Dṛḍha- male child was named Ahalyā. From the womb
hanu, Kāśya and Vatsa. (23) The son of of Ahalyā by the semen of her husband, Gau-
Rucirāśva was Pāra, and the sons of Pāra were tama, came a son named Śatānanda. (34) The
Pṛthusena and Nīpa. Nīpa had one hundred son of Śatānanda was Satyadhṛti, who was ex-
sons. (24) King Nīpa begot a son named Brah- pert in archery, and the son of Satyadhṛti was
madatta through the womb of his wife, Kṛtvī, Śaradvān. When Śaradvān met Urvaśī, he dis-
who was the daughter of Śuka. And Brahmad- charged semen, which fell on a clump of śara
atta, who was a great yogī, begot a son named grass. From this semen were born two all-aus-
Viṣvaksena through the womb of his wife, Sar- picious babies, one male and the other female.
asvatī. (25) Following the instructions of the (35) While Mahārāja Śāntanu was on a hunting
great sage Jaigīṣavya, Viṣvaksena compiled an excursion, he saw the male and female children
elaborate description of the mystic yoga sys- lying in the forest, and out of compassion he
tem. From Viṣvaksena, Udaksena was born, took them home. Consequently, the male child
and from Udaksena, Bhallāṭa. All these sons was known as Kṛpa, and the female child was
are known as descendants of Bṛhadiṣu. (26) named Kṛpī. Kṛpī later became the wife of
Droṇācārya. (36)
The son of Dvimīḍha was Yavīnara, whose

son was Kṛtimān. The son of Kṛtimān was well SB 9.22: The Descendants of Ajamīḍha
known as Satyadhṛti. From Satyadhṛti came a
son named Dṛḍhanemi, who became the father
of Supārśva. (27) From Supārśva came a son Śukadeva Gosvāmī said: O King, the son of
named Sumati, from Sumati came Sannatimān, Divodāsa was Mitrāyu, and from Mitrāyu came
and from Sannatimān came Kṛtī, who achieved four sons, named Cyavana, Sudāsa, Sahadeva
mystic power from Brahmā and taught six and Somaka. Somaka was the father of Jantu.
saṁhitās of the Prācyasāma verses of the Sāma (1) Somaka had one hundred sons, of whom the
Veda. The son of Kṛtī was Nīpa; the son of youngest was Pṛṣata. From Pṛṣata was born
Nīpa, Udgrāyudha; the son of Udgrāyudha, King Drupada, who was opulent in all suprem-
Kṣemya; the son of Kṣemya, Suvīra; and the acy. (2) From Mahārāja Drupada, Draupadī
son of Suvīra, Ripuñjaya. (28-29) From was born. Mahārāja Drupada also had many
Ripuñjaya came a son named Bahuratha. sons, headed by Dhṛṣṭadyumna. From
Purumīḍha was sonless. Ajamīḍha had a son Dhṛṣṭadyumna came a son named Dhṛṣṭaketu.
named Nīla by his wife known as Nalinī, and All these personalities are known as descend-
the son of Nīla was Śānti. (30) The son of Śānti ants of Bharmyāśva or as the dynasty of
was Suśānti, the son of Suśānti was Puruja, and Pāñcāla. (3) Another son of Ajamīḍha was
the son of Puruja was Arka. From Arka came known as Ṛkṣa. From Ṛkṣa came a son named
Bharmyāśva, and from Bharmyāśva came five Saṁvaraṇa, and from Saṁvaraṇa through the
sonsMudgala, Yavīnara, Bṛhadviśva, Kāmpilla womb of his wife, Tapatī, the daughter of the
and Sañjaya. Bharmyāśva prayed to his sons, sun-god, came Kuru, the King of Kurukṣetra.
“O my sons, please take charge of my five Kuru had four sonsParīkṣi, Sudhanu, Jahnu and
states, for you are quite competent to do so.” Niṣadha. From Sudhanu, Suhotra was born, and
Thus his five sons were known as the Pañcālas. from Suhotra, Cyavana. From Cyavana, Kṛtī
was born. (4-5)
573
said this, Mahārāja Śāntanu went to the forest

and requested his elder brother Devāpi to take
The son of Kṛtī was Uparicara Vasu, and
charge of the kingdom, for it is the duty of a
among his sons, headed by Bṛhadratha, were
king to maintain his subjects. Previously, how-
Kuśāmba, Matsya, Pratyagra and Cedipa. All
ever, Śāntanu’s minister Aśvavāra had insti-
the sons of Uparicara Vasu became rulers of the
gated some brāhmaṇas to induce Devāpi to
Cedi state. (6) From Bṛhadratha, Kuśāgra was
transgress the injunctions of the Vedas and thus
born; from Kuśāgra, Ṛṣabha; and from Ṛṣabha,
make himself unfit for the post of ruler. The
Satyahita. The son of Satyahita was Puṣpavān,
brāhmaṇas deviated Devāpi from the path of
and the son of Puṣpavān was Jahu. (7)
the Vedic principles, and therefore when asked
by Śāntanu he did not agree to accept the post
of ruler. On the contrary, he blasphemed the
Through the womb of another wife,
Vedic principles and therefore became fallen.
Bṛhadratha begot two halves of a son. When the
Under the circumstances, Śāntanu again be-
mother saw those two halves she rejected them,
came the king, and Indra, being pleased, show-
but later a she-demon named Jarā playfully
ered rains. Devāpi later took to the path of mys-
joined them and said, “Come to life, come to
tic yoga to control his mind and senses and
life!” Thus the son named Jarāsandha was born.
went to the village named Kalāpagrāma, where
(8) From Jarāsandha came a son named Sa-
he is still living. (16-17) After the dynasty of
hadeva; from Sahadeva, Somāpi; and from
the moon-god comes to an end in this Age of
Somāpi, Śrutaśravā. The son of Kuru called
Kali, Devāpi, in the beginning of the next
Parīkṣi had no sons, but the son of Kuru called
Satya-yuga, will reestablish the Soma dynasty
Jahnu had a son named Suratha. (9) From Su-
in this world. From Bāhlīka [the brother of
ratha came a son named Vidūratha, from whom
Śāntanu] came a son named Somadatta, who
Sārvabhauma was born. From Sārvabhauma
had three sons, named Bhūri, Bhūriśravā and
came Jayasena; from Jayasena, Rādhika; and
Śala. From Śāntanu, through the womb of his
from Rādhika, Ayutāyu. (10)
wife named Gaṅgā, came Bhīṣma, the exalted,
self-realized devotee and learned scholar. (18-
From Ayutāyu came a son named Ak- 19) Bhīṣmadeva was the foremost of all warri-
rodhana, and his son was Devātithi. The son of ors. When he defeated Lord Paraśurāma in a
Devātithi was Ṛkṣa, the son of Ṛkṣa was Dilīpa, fight, Lord Paraśurāma was very satisfied with
and the son of Dilīpa was Pratīpa. (11) The him. By the semen of Śāntanu in the womb of
sons of Pratīpa were Devāpi, Śāntanu and Satyavatī, the daughter of a fisherman, Cit-
Bāhlīka. Devāpi left the kingdom of his father rāṅgada took birth. (20) Citrāṅgada, of whom
and went to the forest, and therefore Śāntanu Vicitravīrya was the younger brother, was
became the king. Śāntanu, who in his previous killed by a Gandharva who was also named Cit-
birth was known as Mahābhiṣa, had the ability rāṅgada. Satyavatī, before her marriage to
to transform anyone from old age to youth Śāntanu, gave birth to the master authority of
simply by touching that person with his hands. the Vedas, Vyāsadeva, known as Kṛṣṇa
(12-13) Because the King was able to make Dvaipāyana, who was begotten by Parāśara
everyone happy for sense gratification, primar- Muni. From Vyāsadeva, I [Śukadeva Gosvāmī]
ily by the touch of his hand, his name was was born, and from him I studied this great
Śāntanu. Once, when there was no rainfall in work of literature, Śrīmad-Bhāgavatam. The
the kingdom for twelve years and the King con- incarnation of Godhead Vedavyāsa, rejecting
sulted his learned brahminical advisors, they his disciples, headed by Paila, instructed
said, “You are faulty for enjoying the property Śrīmad-Bhāgavatam to me because I was free
of your elder brother. For the elevation of your from all material desires. After Ambikā and
kingdom and home, you should return the king- Ambālikā, the two daughters of Kāśīrāja, were
dom to him.” (14-15) When the brāhmaṇas taken away by force, Vicitravīrya married
574
them, but because he was too attached to these dear King Parīkṣit, your father, Abhimanyu,
two wives, he had a heart attack and died of tu- was born from the womb of Subhadrā as the
berculosis. (21-24) Bādarāyaṇa, Śrī son of Arjuna. He was the conqueror of all ati-
Vyāsadeva, following the order of his mother, rathas [those who could fight with one thou-
Satyavatī, begot three sons, two by the womb sand charioteers]. From him, by the womb of
of Ambikā and Ambālikā, the two wives of his Uttarā, the daughter of Virāḍrāja, you were
brother Vicitravīrya, and the third by Vici- born. (33) After the Kuru dynasty was annihi-
travīrya’s maidservant. These sons were lated in the Battle of Kurukṣetra, you also were
Dhṛtarāṣṭra, Pāṇḍu and Vidura. (25) about to be destroyed by the brahmāstra atomic
weapon released by the son of Droṇācārya, but
by the mercy of the Supreme Personality of
Dhṛtarāṣṭra’s wife, Gāndhārī, gave birth to Godhead, Kṛṣṇa, you were saved from death.
one hundred sons and one daughter, O King. (34)
The oldest of the sons was Duryodhana, and the
daughter’s name was Duḥśalā. (26) Pāṇḍu was
restrained from sexual life because of having My dear King, your four sonsJanamejaya,
been cursed by a sage, and therefore his three Śrutasena, Bhīmasena and Ugrasenaare very
sons Yudhiṣṭhira, Bhīma and Arjuna were be- powerful. Janamejaya is the eldest. (35)
gotten through the womb of his wife, Kuntī, by
Dharmarāja, by the demigod controlling the
wind, and by the demigod controlling the rain. Because of your death by the Takṣaka snake,
Pāṇḍu’s second wife, Mādrī, gave birth to your son Janamejaya will be very angry and
Nakula and Sahadeva, who were begotten by will perform a sacrifice to kill all the snakes in
the two Aśvinī-kumāras. The five brothers, the world. (36) After conquering throughout
headed by Yudhiṣṭhira, begot five sons through the world and after accepting Tura, the son of
the womb of Draupadī. These five sons were Kalaṣa, as his priest, Janamejaya will perform
your uncles. (27-28) aśvamedha-yajñas, for which he will be known
as Turaga-medhaṣāṭ. (37)
From Yudhiṣṭhira came a son named Pra-

tivindhya, from Bhīma a son named Śrutasena, The son of Janamejaya known as Śatānīka
from Arjuna a son named Śrutakīrti, and from will learn from Yājñavalkya the three Vedas
Nakula a son named Śatānīka. (29) O King, the and the art of performing ritualistic ceremonies.
son of Sahadeva was Śrutakarmā. Furthermore, He will also learn the military art from
Yudhiṣṭhira and his brothers begot other sons Kṛpācārya and the transcendental science from
in other wives. Yudhiṣṭhira begot a son named the sage Śaunaka. (38) The son of Śatānīka will
Devaka through the womb of Pauravī, and be Sahasrānīka, and from him will come the
Bhīmasena begot a son named Ghaṭotkaca son named Aśvamedhaja. From Aśvamedhaja
through his wife Hiḍimbā and a son named Sar- will come Asīmakṛṣṇa, and his son will be
vagata through his wife Kālī. Similarly, Sa- Nemicakra. (39) When the town of
hadeva had a son named Suhotra through his Hastināpura [New Delhi] is inundated by the
wife named Vijayā, who was the daughter of river, Nemicakra will live in the place known
the king of the mountains. (30-31) Nakula be- as Kauśāmbī. His son will be celebrated as
got a son named Naramitra through his wife Citraratha, and the son of Citraratha will be
named Kareṇumatī. Similarly, Arjuna begot a Śuciratha. (40) From Śuciratha will come the
son named Irāvān through his wife known as son named Vṛṣṭimān, and his son, Suṣeṇa, will
Ulupī, the daughter of the Nāgas, and a son be the emperor of the entire world. The son of
named Babhruvāhana by the womb of the prin- Suṣeṇa will be Sunītha, his son will be Nṛcakṣu,
cess of Maṇipura. Babhruvāhana became the and from Nṛcakṣu will come a son named Su-
adopted son of the king of Maṇipura. (32) My khīnala. (41) The son of Sukhīnala will be
575
Pariplava, and his son will be Sunaya. From came a son named Janamejaya. From Ja-
Sunaya will come a son named Medhāvī; from namejaya came Mahāśāla; from Mahāśāla,
Medhāvī, Nṛpañjaya; from Nṛpañjaya, Dūrva; Mahāmanā; and from Mahāmanā two sons,
and from Dūrva, Timi. (42) From Timi will named Uśīnara and Titikṣu. (2) The four sons
come Bṛhadratha; from Bṛhadratha, Sudāsa; of Uśīnara were Śibi, Vara, Kṛmi and Dakṣa,
and from Sudāsa, Śatānīka. From Śatānīka will and from Śibi again came four sons, named
come Durdamana, and from him will come a Vṛṣādarbha, Sudhīra, Madra and ātma-tattva-
son named Mahīnara. (43) The son of vit Kekaya. The son of Titikṣu was Ruṣadratha.
Mahīnara will be Daṇḍapāṇi, and his son will From Ruṣadratha came Homa; from Homa,
be Nimi, from whom King Kṣemaka will be Sutapā; and from Sutapā, Bali. (3-4)
born. I have now described to you the moon-
god’s dynasty, which is the source of
brāhmaṇas and kṣatriyas and is worshiped by By the semen of Dīrghatamā in the wife of
demigods and great saints. In this Kali-yuga, Bali, the emperor of the world, six sons took
Kṣemaka will be the last monarch. Now I shall birth, namely Aṅga, Vaṅga, Kaliṅga, Suhma,
describe to you the future of the Māgadha dyn- Puṇḍra and Oḍra. (5) These six sons, headed
asty. Please listen. (44-45) by Aṅga, later became kings of six states in the
eastern side of India. These states were known
according to the names of their respective
Sahadeva, the son of Jarāsandha, will have a kings. From Aṅga came a son named
son named Mārjāri. From Mārjāri will come Khalapāna, and from Khalapāna came Di-
Śrutaśravā; from Śrutaśravā, Yutāyu; and from viratha. (6) From Diviratha came a son named
Yutāyu, Niramitra. The son of Niramitra will Dharmaratha, and his son was Citraratha, who
be Sunakṣatra, from Sunakṣatra will come was celebrated as Romapāda. Romapāda, how-
Bṛhatsena, and from Bṛhatsena, Karmajit. The ever, was without issue, and therefore his friend
son of Karmajit will be Sutañjaya, the son of Mahārāja Daśaratha gave him his own daugh-
Sutañjaya will be Vipra, and his son will be ter, named Śāntā. Romapāda accepted her as
Śuci. The son of Śuci will be Kṣema, the son of his daughter, and thereafter she married
Kṣema will be Suvrata, and the son of Suvrata Ṛṣyaśṛṅga. When the demigods from the heav-
will be Dharmasūtra. From Dharmasūtra will enly planets failed to shower rain, Ṛṣyaśṛṅga
come Sama; from Sama, Dyumatsena; from was appointed the priest for performing a sac-
Dyumatsena, Sumati; and from Sumati, Subala. rifice, after being brought from the forest by the
(46-48) From Subala will come Sunītha; from allurement of prostitutes, who danced, staged
Sunītha, Satyajit; from Satyajit, Viśvajit; and theatrical performances accompanied by mu-
from Viśvajit, Ripuñjaya. All of these person- sic, and embraced and worshiped him. After
alities will belong to the dynasty of Bṛhadratha, Ṛṣyaśṛṅga came, the rain fell. Thereafter,
which will rule the world for one thousand Ṛṣyaśṛṅga performed a son-giving sacrifice on
years. (49) behalf of Mahārāja Daśaratha, who had no is-
sue, and then Mahārāja Daśaratha had sons.
From Romapāda, by the mercy of Ṛṣyaśṛṅga,
SB 9.23: The Dynasties of the Sons of Caturaṅga was born, and from Caturaṅga came
Yayāti Pṛthulākṣa. (7-10)
Śukadeva Gosvāmī said: Anu, the fourth son The sons of Pṛthulākṣa were Bṛhadratha,
of Yayāti, had three sons, named Sabhānara, Bṛhatkarmā and Bṛhadbhānu. From the eldest,
Cakṣu and Pareṣṇu. O King, from Sabhānara Bṛhadratha, came a son named Bṛhanmanā, and
came a son named Kālanara, and from Kālanara from Bṛhanmanā came a son named Jaya-
came a son named Sṛñjaya. (1) From Sṛñjaya dratha. (11) The son of Jayadratha, by the
womb of his wife Sambhūti, was Vijaya, and
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from Vijaya, Dhṛti was born. From Dhṛti came sons, named Mahāhaya, Reṇuhaya and
Dhṛtavrata; from Dhṛtavrata, Satkarmā; and Haihaya. (20-21) The son of Haihaya was
from Satkarmā, Adhiratha. (12) Dharma, and the son of Dharma was Netra, the
father of Kunti. From Kunti came a son named
Sohañji, from Sohañji came Mahiṣmān, and
While playing on the bank of the Ganges, from Mahiṣmān, Bhadrasenaka. (22) The sons
Adhiratha found a baby wrapped up in a basket. of Bhadrasena were known as Durmada and
The baby had been left by Kuntī because he Dhanaka. Dhanaka was the father of Kṛtavīrya
was born before she was married. Because Ad- and also of Kṛtāgni, Kṛtavarmā and Kṛtaujā.
hiratha had no sons, he raised this baby as his (23) The son of Kṛtavīrya was Arjuna. He
own. [This son was later known as Karṇa.] (13) [Kārtavīryārjuna] became the emperor of the
O King, the only son of Karṇa was Vṛṣasena. entire world, consisting of seven islands, and
Druhyu, the third son of Yayāti, had a son received mystic power from Dattātreya, the in-
named Babhru, and the son of Babhru was carnation of the Supreme Personality of God-
known as Setu. (14) The son of Setu was head. Thus he obtained the mystic perfections
Ārabdha, Ārabdha’s son was Gāndhāra, and known as aṣṭa-siddhi. (24) No other king in this
Gāndhāra’s son was Dharma. Dharma’s son world could equal Kārtavīryārjuna in sacri-
was Dhṛta, Dhṛta’s son was Durmada, and Dur- fices, charity, austerity, mystic power, educa-
mada’s son was Pracetā, who had one hundred tion, strength or mercy. (25) For eighty-five
sons. (15) The Pracetās [the sons of Pracetā] thousand years, Kārtavīryārjuna continuously
occupied the northern side of India, which was enjoyed material opulences with full bodily
devoid of Vedic civilization, and became kings strength and unimpaired memory. In other
there. Yayāti’s second son was Turvasu. The words, he enjoyed inexhaustible material opu-
son of Turvasu was Vahni; the son of Vahni, lences with his six senses. (26) Of the one
Bharga; the son of Bharga, Bhānumān. (16) thousand sons of Kārtavīryārjuna, only five re-
The son of Bhānumān was Tribhānu, and his mained alive after the fight with Paraśurāma.
son was the magnanimous Karandhama. Their names were Jayadhvaja, Śūrasena,
Karandhama’s son was Maruta, who had no Vṛṣabha, Madhu and Ūrjita. (27)
sons and who therefore adopted a son of the
Pūru dynasty [Mahārāja Duṣmanta] as his own.
(17) Mahārāja Duṣmanta, desiring to occupy Jayadhvaja had a son named Tālajaṅgha,
the throne, returned to his original dynasty [the who had one hundred sons. All the kṣatriyas in
Pūru dynasty], even though he had accepted that dynasty, known as Tālajaṅgha, were anni-
Maruta as his father. O Mahārāja Parīkṣit, let hilated by the great power received by
me now describe the dynasty of Yadu, the eld- Mahārāja Sagara from Aurva Ṛṣi. (28) Of the
est son of Mahārāja Yayāti. This description is sons of Tālajaṅgha, Vītihotra was the eldest.
supremely pious, and it vanquishes the reac- The son of Vītihotra named Madhu had a cele-
tions of sinful activities in human society. brated son named Vṛṣṇi. Madhu had one hun-
Simply by hearing this description, one is freed dred sons, of whom Vṛṣṇi was the eldest. The
from all sinful reactions. (18-19) dynasties known as Yādava, Mādhava and
Vṛṣṇi had their origin from Yadu, Madhu and
Vṛṣṇi. (29) O Mahārāja Parīkṣit, because
The Supreme Personality of Godhead, Yadu, Madhu and Vṛṣṇi each inaugurated a
Kṛṣṇa, the Supersoul in the hearts of all living dynasty, their dynasties are known as Yādava,
entities, descended in His original form as a hu- Mādhava and Vṛṣṇi. The son of Yadu named
man being in the dynasty or family of Yadu. Kroṣṭā had a son named Vṛjinavān. The son of
Yadu had four sons, named Sahasrajit, Kroṣṭā, Vṛjinavān was Svāhita; the son of Svāhita,
Nala and Ripu. Of these four, the eldest, Sa- Viṣadgu; the son of Viṣadgu, Citraratha; and
hasrajit, had a son named Śatajit, who had three the son of Citraratha, Śaśabindu. The greatly
577
fortunate Śaśabindu, who was a great mystic, the girl brought by his father, Vidarbha begot
possessed fourteen opulences and was the three sons, named Kuśa, Kratha and Ro-
owner of fourteen great jewels. Thus he became mapāda. Romapāda was the favorite in the dyn-
the emperor of the world. (30-31) The famous asty of Vidarbha. (1) The son of Romapāda
Śaśabindu had ten thousand wives, and by each was Babhru, from whom there came a son
he begot a lakh of sons. Therefore the number named Kṛti. The son of Kṛti was Uśika, and the
of his sons was ten thousand lakhs. (32) son of Uśika was Cedi. From Cedi was born the
Among these many sons, six were the foremost, king known as Caidya and others. (2)
such as Pṛthuśravā and Pṛthukīrti. The son of
Pṛthuśravā was known as Dharma, and his son
was known as Uśanā. Uśanā was the performer The son of Kratha was Kunti; the son of
of one hundred horse sacrifices. (33) The son Kunti, Vṛṣṇi; the son of Vṛṣṇi, Nirvṛti; and the
of Uśanā was Rucaka, who had five sonsPuru- son of Nirvṛti, Daśārha. From Daśārha came
jit, Rukma, Rukmeṣu, Pṛthu and Jyāmagha. Vyoma; from Vyoma came Jīmūta; from
Please hear of these sons from me. (34) Jīmūta, Vikṛti; from Vikṛti, Bhīmaratha; from
Jyāmagha had no sons, but because he was Bhīmaratha, Navaratha; and from Navaratha,
fearful of his wife, Śaibyā, he could not accept Daśaratha. (3-4)
another wife. Jyāmagha once took from the
house of some royal enemy a girl who was a
prostitute, but upon seeing her Śaibyā was very From Daśaratha came a son named Śakuni
angry and said to her husband, “My husband, and from Śakuni a son named Karambhi. The
you cheater, who is this girl sitting upon my son of Karambhi was Devarāta, and his son was
seat on the chariot?” Jyāmagha then replied, Devakṣatra. The son of Devakṣatra was Madhu,
“This girl will be your daughter-in-law.” Upon and his son was Kuruvaśa, from whom there
hearing these joking words, Śaibyā smilingly came a son named Anu. (5) The son of Anu
replied. (35-36) was Puruhotra, the son of Puruhotra was Ayu,
and the son of Ayu was Sātvata. O great Āryan
King, Sātvata had seven sons, named Bha-
Śaibyā said, “I am sterile and have no co- jamāna, Bhaji, Divya, Vṛṣṇi, Devāvṛdha,
wife. How can this girl be my daughter-in-law? Andhaka and Mahābhoja. From Bhajamāna by
Please tell me.” Jyāmagha replied, “My dear one wife came three sonsNimloci, Kiṅkaṇa and
Queen, I shall see that you indeed have a son Dhṛṣṭi. And from his other wife came three
and that this girl will be your daughter-in-law.” other sonsŚatājit, Sahasrājit and Ayutājit. (6-8)
(37) Long, long ago, Jyāmagha had satisfied
the demigods and Pitās by worshiping them.
Now, by their mercy, Jyāmagha’s words came The son of Devāvṛdha was Babhru. Con-
true. Although Śaibyā was barren, by the grace cerning Devāvṛdha and Babhru there are two
of the demigods she became pregnant and in famous songs of prayer, which were sung by
due course of time gave birth to a child named our predecessors and which we have heard
Vidarbha. Before the child’s birth, the girl had from a distance. Even now I hear the same
been accepted as a daughter-in-law, and there- prayers about their qualities [because that
fore Vidarbha actually married her when he which was heard before is still sung continu-
grew up. (38) ously]. (9)
SB 9.24: Kṛṣṇa, the Supreme Personality of “It has been decided that among human be-
Godhead ings Babhru is the best and that Devāvṛdha is
equal to the demigods. Because of the associa-
Śukadeva Gosvāmī said: By the womb of

578
tion of Babhru and Devāvṛdha, all of their de- and Ugrasena. Devaka had four sons, named
scendants, numbering 14,065, achieved libera- Devavān, Upadeva, Sudeva and Devavardhana,
tion.” In the dynasty of King Mahābhoja, who and he also had seven daughters, named Śān-
was exceedingly religious, there appeared the tidevā, Upadevā, Śrīdevā, Devarakṣitā, Sa-
Bhoja kings. (10-11) hadevā, Devakī and Dhṛtadevā. Dhṛtadevā was
the eldest. Vasudeva, the father of Kṛṣṇa, mar-
ried all these sisters. (21-23)
O King, Mahārāja Parīkṣit, who can sup-
press your enemies, the sons of Vṛṣṇi were Su-
mitra and Yudhājit. From Yudhājit came Śini Kaṁsa, Sunāmā, Nyagrodha, Kaṅka, Śaṅku,
and Anamitra, and from Anamitra came a son Suhū, Rāṣṭrapāla, Dhṛṣṭi and Tuṣṭimān were
named Nighna. (12) the sons of Ugrasena. (24) Kaṁsā, Kaṁsavatī,
Kaṅkā, Śūrabhū and Rāṣṭrapālikā were the
daughters of Ugrasena. They became the wives
The two sons of Nighna were Satrājita and of Vasudeva’s younger brothers. (25)
Prasena. Another son of Anamitra was another
Śini, and his son was Satyaka. (13)
The son of Citraratha was Vidūratha, the son
of Vidūratha was Śūra, and his son was Bha-
The son of Satyaka was Yuyudhāna, whose jamāna. The son of Bhajamāna was Śini, the
son was Jaya. From Jaya came a son named son of Śini was Bhoja, and the son of Bhoja was
Kuṇi and from Kuṇi a son named Yugandhara. Hṛdika. (26) The three sons of Hṛdika were De-
Another son of Anamitra was Vṛṣṇi. (14) From vamīḍha, Śatadhanu and Kṛtavarmā. The son of
Vṛṣṇi came the sons named Śvaphalka and Devamīḍha was Śūra, whose wife was named
Citraratha. From Śvaphalka by his wife Māriṣā. (27) Through Māriṣā, King Śūra begot
Gāndinī came Akrūra. Akrūra was the eldest, Vasudeva, Devabhāga, Devaśravā, Ānaka,
but there were twelve other sons, all of whom Sṛñjaya, Śyāmaka, Kaṅka, Śamīka, Vatsaka
were most celebrated. (15) The names of these and Vṛka. These ten sons were spotlessly pious
twelve were Āsaṅga, Sārameya, Mṛdura, personalities. When Vasudeva was born, the
Mṛduvit, Giri, Dharmavṛddha, Sukarmā, demigods from the heavenly kingdom sounded
Kṣetropekṣa, Arimardana, Śatrughna, Gand- kettledrums. Therefore Vasudeva, who pro-
hamāda and Pratibāhu. These brothers also had vided the proper place for the appearance of the
a sister named Sucārā. From Akrūra came two Supreme Personality of Godhead, Kṛṣṇa, was
sons, named Devavān and Upadeva. Citraratha also known as Ānakadundubhi. The five
had many sons, headed by Pṛthu and Vidūratha, daughters of King Śūra, named Pṛthā, Śru-
all of whom were known as belonging to the tadevā, Śrutakīrti, Śrutaśravā and Rājādhidevī,
dynasty of Vṛṣṇi. (16-18) were Vasudeva’s sisters. Śūra gave Pṛthā to his
friend Kunti, who had no issue, and therefore
another name of Pṛthā was Kuntī. (28-31)
Kukura, Bhajamāna, Śuci and Kam-
balabarhiṣa were the four sons of Andhaka. The
son of Kukura was Vahni, and his son was Vi- Once when Durvāsā was a guest at the house
lomā. (19) The son of Vilomā was Ka- of Pṛthā’s father, Kunti, Pṛthā satisfied
potaromā, and his son was Anu, whose friend Durvāsā by rendering service. Therefore she re-
was Tumburu. From Anu came Andhaka; from ceived a mystic power by which she could call
Andhaka, Dundubhi; and from Dundubhi, any demigod. To examine the potency of this
Avidyota. From Avidyota came a son named mystic power, the pious Kuntī immediately
Punarvasu. (20) Punarvasu had a son and a called for the sun-god. (32) As soon as Kuntī
daughter, named Āhuka and Āhukī respec-
tively, and Āhuka had two sons, named Devaka
579
called for the demigod of the sun, he immedi- Kaṅka, by his wife Kaṅkā, begot three sons,
ately appeared before her, and she was very named Baka, Satyajit and Purujit. (41) King
much surprised. She told the sun-god, “I was Sṛñjaya, by his wife, Rāṣṭrapālikā, begot sons
simply examining the effectiveness of this headed by Vṛṣa and Durmarṣaṇa. King
mystic power. I am sorry I have called you un- Śyāmaka, by his wife, Śūrabhūmi, begot two
necessarily. Please return and excuse me.” (33) sons, named Harikeśa and Hiraṇyākṣa. (42)
Thereafter, King Vatsaka, by the womb of his
wife, Miśrakeśī, who was an Apsarā, begot
The sun-god said: O beautiful Pṛthā, your sons headed by Vṛka. Vṛka, by his wife,
meeting with the demigods cannot be fruitless. Durvākṣī, begot Takṣa, Puṣkara, Śāla and so
Therefore, let me place my seed in your womb on. (43) From Samīka, by the womb of his
so that you may bear a son. I shall arrange to wife, Sudāmanī, came Sumitra, Arjunapāla and
keep your virginity intact, since you are still an other sons. King Ānaka, by his wife, Karṇikā,
unmarried girl. (34) After saying this, the sun- begot two sons, namely Ṛtadhāmā and Jaya.
god discharged his semen into the womb of (44)
Pṛthā and then returned to the celestial king-
dom. Immediately thereafter, from Kuntī a
child was born, who was like a second sun-god. Devakī, Pauravī, Rohiṇī, Bhadrā, Madirā,
(35) Because Kuntī feared people’s criticisms, Rocanā, Ilā and others were all wives of Ānaka-
with great difficulty she had to give up her af- dundubhi [Vasudeva]. Among them all, Devakī
fection for her child. Unwillingly, she packed was the chief. (45) Vasudeva, by the womb of
the child in a basket and let it float down the his wife Rohiṇī, begot sons such as Bala, Gada,
waters of the river. O Mahārāja Parīkṣit, your Sāraṇa, Durmada, Vipula, Dhruva, Kṛta and
great-grandfather the pious and chivalrous others. (46)
King Pāṇḍu later married Kuntī. (36)
From the womb of Pauravī came twelve

Vṛddhaśarmā, the King of Karūṣa, married sons, including Bhūta, Subhadra, Bhadrabāhu,
Kuntī’s sister Śrutadevā, and from her womb Durmada and Bhadra. Nanda, Upananda,
Dantavakra was born. Having been cursed by Kṛtaka, Śūra and others were born from the
the sages headed by Sanaka, Dantavakra had womb of Madirā. Bhadrā [Kauśalyā] gave birth
formerly been born as the son of Diti named to only one son, named Keśī. (47-48)
Hiraṇyākṣa. (37) King Dhṛṣṭaketu, the King of Vasudeva, by another of his wives, whose
Kekaya, married Śrutakīrti, another sister of name was Rocanā, begot Hasta, Hemāṅgada
Kuntī’s. Śrutakīrti had five sons, headed by and other sons. And by his wife named Ilā he
Santardana. (38) Through the womb of begot sons headed by Uruvalka, all of whom
Rājādhidevī, another sister of Kuntī’s, Jay- were chief personalities in the dynasty of Yadu.
asena begot two sons, named Vinda and (49) From the womb of Dhṛtadevā, one of the
Anuvinda. Similarly, the king of the Cedi state wives of Ānakadundubhi [Vasudeva], came a
married Śrutaśravā. This king’s name was son named Vipṛṣṭha. The sons of Śāntidevā, an-
Damaghoṣa. (39) The son of Śrutaśravā was other wife of Vasudeva, were Praśama, Prasita
Śiśupāla, whose birth has already been de- and others. (50) Vasudeva also had a wife
scribed [in the Seventh Canto of Śrīmad- named Upadevā, from whom came ten sons,
Bhāgavatam]. Vasudeva’s brother named headed by Rājanya, Kalpa and Varṣa. From
Devabhāga had two sons born of his wife, Śrīdevā, another wife, came six sons, such as
Kaṁsā. These two sons were Citraketu and Vasu, Haṁsa and Suvaṁśa. (51) By the semen
Bṛhadbala. (40) Vasudeva’s brother named of Vasudeva in the womb of Devarakṣitā, nine
Devaśravā married Kaṁsavatī, by whom he be- sons were born, headed by Gadā. Vasudeva,
got two sons, named Suvīra and Iṣumān. who was religion personified, also had a wife
named Sahadevā, by whose womb he begot
580
eight sons, headed by Śruta and Pravara. (52) of the entire world.] (60)
The eight sons born of Sahadevā such as
Pravara and Śruta, were exact incarnations of
the eight Vasus in the heavenly planets. To show causeless mercy to the devotees
Vasudeva also begot eight highly qualified who would take birth in the future in this Age
sons through the womb of Devakī. These inof Kali, the Supreme Personality of Godhead,
cluded Kīrtimān, Suṣeṇa, Bhadrasena, Ṛju, Kṛṣṇa, acted in such a way that simply by re-
Sammardana, Bhadra and Saṅkarṣaṇa, the con- membering Him one will be freed from all the
troller and serpent incarnation. The eighth son lamentation and unhappiness of material exist-
was the Supreme Personality of Godhead Him- ence. [In other words, He acted so that all future
selfKṛṣṇa. The highly fortunate Subhadrā, the devotees, by accepting the instructions of
one daughter, was your grandmother. (53-55) Kṛṣṇa consciousness stated in Bhagavad-gītā,
could be relieved from the pangs of material ex-
istence.] (61) Simply by receiving the glories
Whenever the principles of religion deterio- of the Lord through purified transcendental
rate and the principles of irreligion increase, the ears, the devotees of the Lord are immediately
supreme controller, the Personality of Godhead freed from strong material desires and engage-
Śrī Hari, appears by His own will. (56) O King, ment in fruitive activities. (62) Assisted by the
Mahārāja Parīkṣit, but for the Lord’s personal descendants of Bhoja, Vṛṣṇi, Andhaka, Madhu,
desire, there is no cause for His appearance, Śūrasena, Daśārha, Kuru, Sṛñjaya and Pāṇḍu,
disappearance or activities. As the Supersoul, Lord Kṛṣṇa performed various activities. By
He knows everything. Consequently there is no His pleasing smiles, His affectionate behavior,
cause that affects Him, not even the results of His instructions and His uncommon pastimes
fruitive activities. (57) The Supreme Personal- like raising Govardhana Hill, the Lord, appear-
ity of Godhead acts through His material ening in His transcendental body, pleased all of
ergy in the creation, maintenance and annihila- human society. (63-64) Kṛṣṇa’s face is deco-
tion of this cosmic manifestation just to deliver rated with ornaments, such as earrings resem-
the living entity by His compassion and stop the bling sharks. His ears are beautiful, His cheeks
living entity’s birth, death and duration of ma- brilliant, and His smiling attractive to every-
terialistic life. Thus He enables the living being one. Whoever sees Lord Kṛṣṇa sees a festival.
to return home, back to Godhead. (58) Alt- His face and body are fully satisfying for eve-
hough the demons who take possession of the ryone to see, but the devotees are angry at the
government are dressed like men of govern- creator for the disturbance caused by the mo-
ment, they do not know the duty of the govern- mentary blinking of their eyes. (65) The Su-
ment. Consequently, by the arrangement of preme Personality of Godhead, Śrī Kṛṣṇa,
God, such demons, who possess great military known as līlā-puruṣottama, appeared as the son
strength, fight with one another, and thus the of Vasudeva but immediately left His father’s
great burden of demons on the surface of the home and went to Vṛndāvana to expand His
earth is reduced. The demons increase their loving relationship with His confidential devo-
military power by the will of the Supreme, so tees. In Vṛndāvana the Lord killed many de-
that their numbers will be diminished and the mons, and afterwards He returned to Dvārakā,
devotees will have a chance to advance in where according to Vedic principles, He mar-
Kṛṣṇa consciousness. (59) The Supreme Per- ried many wives who were the best of women,
sonality of Godhead, Kṛṣṇa, with the coopera- begot through them hundreds of sons, and per-
tion of Saṅkarṣaṇa, Balarāma, performed activ- formed sacrifices for His own worship to estab-
ities beyond the mental comprehension of even lish the principles of householder life. (66)
such personalities as Lord Brahmā and Lord Thereafter, Lord Śrī Kṛṣṇa created a misunder-
Śiva. [For instance, Kṛṣṇa arranged the Battle standing between family members just to di-
of Kurukṣetra to kill many demons for the relief minish the burden of the world. Simply by His
581
glance, He annihilated all the demoniac kings over the hoofprint of a calf. Because my mother
on the Battlefield of Kurukṣetra and declared surrendered unto Lord Kṛṣṇa’s lotus feet, the
victory for Arjuna. Finally, He instructed Ud- Lord, Sudarśana-cakra in hand, entered her
dhava about transcendental life and devotion womb and saved my body, the body of the last
and then returned to His abode in His original remaining descendant of the Kurus and the
form. (67) Pāṇḍavas, which was almost destroyed by the
fiery weapon of Aśvatthāmā. Lord Śrī Kṛṣṇa,
appearing within and outside of all materially
embodied living beings by His own potency in
the forms of eternal time that is, as Paramātmā
Canto 10: The Summum Bonum
and as virāṭ-rūpa gave liberation to everyone,
either as cruel death or as life. Kindly enlighten
SB 10.1: The Advent of Lord Kṛṣṇa me by describing His transcendental character-
istics. (5-7)
King Parīkṣit said: My dear lord, you have
elaborately described the dynasties of both the My dear Śukadeva Gosvāmī, you have al-
moon-god and the sun-god, with the exalted ready explained that Saṅkarṣaṇa, who belongs
and wonderful character of their kings. (1) O to the second quadruple, appeared as the son of
best of munis, you have also described the de- Rohiṇī named Balarāma. If Balarāma was not
scendants of Yadu, who were very pious and transferred from one body to another, how is it
strictly adherent to religious principles. Now, if possible that He was first in the womb of
you will, kindly describe the wonderful, glori- Devakī and then in the womb of Rohiṇī?
ous activities of Lord Viṣṇu, or Kṛṣṇa, who ap- Kindly explain this to me. (8) Why did Kṛṣṇa,
peared in that Yadu dynasty with Baladeva, His the Supreme Personality of Godhead, leave the
plenary expansion. (2) The Supersoul, the Su- house of His father, Vasudeva, and transfer
preme Personality of Godhead, Śrī Kṛṣṇa, the Himself to the house of Nanda in Vṛndāvana?
cause of the cosmic manifestation, appeared in Where did the Lord, the master of the Yadu
the dynasty of Yadu. Please tell me elaborately dynasty, live with His relatives in Vṛndāvana?
about His glorious activities and character, (9) Lord Kṛṣṇa lived both in Vṛndāvana and in
from the beginning to the end of His life. (3) Mathurā. What did He do there? Why did He
Glorification of the Supreme Personality of kill Kaṁsa, His mother’s brother? Such killing
Godhead is performed in the paramparā sys- is not at all sanctioned in the śāstras. (10)
tem, that is, it is conveyed from the spiritual Kṛṣṇa, the Supreme Personality of Godhead,
master to disciple. Such glorification is relished has no material body, yet He appears as a hu-
by those no longer interested in the false, tem- man being. For how many years did He live
porary glorification of this cosmic manifesta- with the descendants of Vṛṣṇi? How many
tion. Descriptions of the Lord are the right med- wives did He marry, and for how many years
icine for the conditioned soul undergoing re- did He live in Dvārakā? (11) O great sage, who
peated birth and death. Therefore, who will know everything about Kṛṣṇa, please describe
cease hearing such glorification of the Lord ex- in detail all the activities of which I have in-
cept a butcher or one who is killing his own quired and also those of which I have not, for I
self? (4) Taking the boat of Kṛṣṇa’s lotus feet, have full faith and am very eager to hear of
my grandfather Arjuna and others crossed the them. (12) Because of my vow on the verge of
ocean of the Battlefield of Kurukṣetra, in which death, I have given up even drinking water, yet
such commanders as Bhīṣmadeva resembled because I am drinking the nectar of topics about
great fish that could very easily have swal- Kṛṣṇa, which is flowing from the lotus mouth
lowed them. By the mercy of Lord Kṛṣṇa, my of your Lordship, my hunger and thirst, which
grandfathers crossed this ocean, which was are extremely difficult to bear, cannot hinder
very difficult to cross, as easily as one steps me. (13)
582
Sūta Gosvāmī said: O son of Bhṛgu, after we submitted our petition to the Lord, He was
Śukadeva Gosvāmī, the most respectable devo- already aware of the distress on earth. Conse-
tee, the son of Vyāsadeva, heard the pious ques- quently, for as long as the Lord moves on earth
tions of Mahārāja Parīkṣit, he thanked the King to diminish its burden by His own potency in
with great respect. Then he began to discourse the form of time, all of you demigods should
on topics concerning Kṛṣṇa, which are the rem- appear through plenary portions as sons and
edy for all sufferings in this Age of Kali. (14) grandsons in the family of the Yadus. (22) The
Śrīla Śukadeva Gosvāmī said: O Your Majesty, Supreme Personality of Godhead, Śrī Kṛṣṇa,
best of all saintly kings, because you are greatly who has full potency, will personally appear as
attracted to topics of Vāsudeva, it is certain that the son of Vasudeva. Therefore, all the wives
your intelligence is firmly fixed in spiritual un- of the demigods should also appear in order to
derstanding, which is the only true goal for hu- satisfy Him. (23)
manity. Because that attraction is unceasing, it
is certainly sublime. (15) The Ganges, emanat- The foremost manifestation of Kṛṣṇa is
ing from the toe of Lord Viṣṇu, purifies the Saṅkarṣaṇa, who is known as Ananta. He is the
three worlds, the upper, middle and lower plan- origin of all incarnations within this material
etary systems. Similarly, when one asks ques- world. Previous to the appearance of Lord
tions about the pastimes and characteristics of Kṛṣṇa, this original Saṅkarṣaṇa will appear as
Lord Vāsudeva, Kṛṣṇa, three varieties of men Baladeva, just to please the Supreme Lord
are purified: the speaker or preacher, he who Kṛṣṇa in His transcendental pastimes. (24) The
inquires, and the people in general who listen. potency of the Lord, known as viṣṇu-māyā,
(16) who is as good as the Supreme Personality of
Godhead, will also appear with Lord Kṛṣṇa.
Once when mother earth was overburdened This potency, acting in different capacities,
by hundreds of thousands of military phalanxes captivates all the worlds, both material and
of various conceited demons dressed like kings, spiritual. At the request of her master, she will
she approached Lord Brahmā for relief. (17) appear with her different potencies in order to
Mother earth assumed the form of a cow. Very execute the work of the Lord. (25)
much distressed, with tears in her eyes, she ap-
peared before Lord Brahmā and told him about Śukadeva Gosvāmī continued: After thus
her misfortune(18) Thereafter, having heard of advising the demigods and pacifying mother
the distress of mother earth, Lord Brahmā, with earth, the very powerful Lord Brahmā, who is
mother earth, Lord Śiva and all the other demi- the master of all other Prajāpatis and is there-
gods, approached the shore of the Ocean of fore known as Prajāpati-pati, returned to his
Milk. (19) After reaching the shore of the own abode, Brahmaloka. (26) Formerly,
Ocean of Milk, the demigods worshiped the Su- Śūrasena, the chief of the Yadu dynasty, had
preme Personality of Godhead, Lord Viṣṇu, the gone to live in the city of Mathurā. There he
master of the whole universe, the supreme God enjoyed the places known as Māthura and
of all gods, who provides for everyone and di- Śūrasena. (27) Since that time, the city of Ma-
minishes everyone’s suffering. With great at- thurā had been the capital of all the kings of the
tention, they worshiped Lord Viṣṇu, who lies Yadu dynasty. The city and district of Mathurā
on the Ocean of Milk, by reciting the Vedic are very intimately connected with Kṛṣṇa, for
mantras known as the Puruṣa-sūkta. (20) While Lord Kṛṣṇa lives there eternally. (28) Some
in trance, Lord Brahmā heard the words of Lord time ago, Vasudeva, who belonged to the dem-
Viṣṇu vibrating in the sky. Thus he told the igod family [or to the Śūra dynasty], married
demigods: O demigods, hear from me the order Devakī. After the marriage, he mounted his
of Kṣīrodakaśāyī Viṣṇu, the Supreme Person, chariot to return home with his newly married
and execute it attentively without delay. (21) wife. (29) Kaṁsa, the son of King Ugrasena, in
Lord Brahmā informed the demigods: Before order to please his sister Devakī on the occasion
583
of her marriage, took charge of the reins of the the next body is obtained, he gives up the pre-
horses and became the chariot driver. He was sent body. (39) Just as a person traveling on the
surrounded by hundreds of golden chariots. road rests one foot on the ground and then lifts
(30) Devakī’s father, King Devaka, was very the other, or as a worm on a vegetable transfers
much affectionate to his daughter. Therefore, itself to one leaf and then gives up the previous
while she and her husband were leaving home, one, the conditioned soul takes shelter of an-
he gave her a dowry of four hundred elephants other body and then gives up the one he had be-
nicely decorated with golden garlands. He also fore. (40) Having experienced a situation by
gave ten thousand horses, eighteen hundred seeing or hearing about it, one contemplates
chariots, and two hundred very beautiful young and speculates about that situation, and thus
maidservants, fully decorated with ornaments. one surrenders to it, not considering his present
(31-32) O beloved son, Mahārāja Parīkṣit, body. Similarly, by mental adjustments one
when the bride and bridegroom were ready to dreams at night of living under different cir-
start, conch shells, bugles, drums and kettle- cumstances, in different bodies, and forgets his
drums all vibrated in concert for their auspi- actual position. Under this same process, one
cious departure. (33) While Kaṁsa, controlling gives up his present body and accepts another
the reins of the horses, was driving the chariot [tathā dehāntara-prāptiḥ]. (41) At the time of
along the way, an unembodied voice addressed death, according to the thinking, feeling and
him, “You foolish rascal, the eighth child of the willing of the mind, which is involved in frui-
woman you are carrying will kill you!” (34) tive activities, one receives a particular body.
In other words, the body develops according to
Kaṁsa was a condemned personality in the the activities of the mind. Changes of body are
Bhoja dynasty because he was envious and sin- due to the flickering of the mind, for otherwise
ful. Therefore, upon hearing this omen from the the soul could remain in its original, spiritual
sky, he caught hold of his sister’s hair with his body. (42) When the luminaries in the sky, such
left hand and took up his sword with his right as the moon, the sun and the stars, are reflected
hand to sever her head from her body. (35) in liquids like oil or water, they appear to be of
Wanting to pacify Kaṁsa, who was so cruel different shapes sometimes round, sometimes
and envious that he was shamelessly ready to long, and so on because of the movements of
kill his sister, the great soul Vasudeva, who was the wind. Similarly, when the living entity, the
to be the father of Kṛṣṇa, spoke to him in the soul, is absorbed in materialistic thoughts, he
following words. (36) accepts various manifestations as his own iden-
tity because of ignorance. In other words, one
Vasudeva said: My dear brother-in-law is bewildered by mental concoctions because of
Kaṁsa, you are the pride of your family, the agitation from the material modes of nature.
Bhoja dynasty, and great heroes praise your (43) Therefore, since envious, impious activi-
qualities. How could such a qualified person as ties cause a body in which one suffers in the
you kill a woman, your own sister, especially next life, why should one act impiously? Con-
on the occasion of her marriage? (37) O great sidering one’s welfare, one should not envy an-
hero, one who takes birth is sure to die, for yone, for an envious person must always fear
death is born with the body. One may die today harm from his enemies, either in this life or in
or after hundreds of years, but death is sure for the next. (44) As your younger sister, this poor
every living entity. (38) When the present body girl Devakī is like your own daughter and de-
turns to dust and is again reduced to five ele- serves to be affectionately maintained. You are
ments: earth, water, fire, air and ether, the pro- merciful, and therefore you should not kill her.
prietor of the body, the living being, automati- Indeed, she deserves your affection. (45)
cally receives another body of material ele-
ments according to his fruitive activities. When Śukadeva Gosvāmī continued: O best of
the Kuru dynasty, Kaṁsa was fiercely cruel and
584
was actually a follower of the Rākṣasas. There- words, he refrained from killing his sister.
fore, he could be neither pacified nor terrified Vasudeva, being pleased with Kaṁsa, pacified
by the good instructions given by Vasudeva. He him further and entered his own house. (55)
did not care about the results of sinful activities, Each year thereafter, in due course of time,
either in this life or in the next. (46) When Devakī, the mother of God and all the demi-
Vasudeva saw that Kaṁsa was determined to gods, gave birth to a child. Thus she bore eight
kill his sister Devakī, he thought to himself sons, one after another, and a daughter named
very deeply. Considering the imminent danger Subhadrā. (56) Vasudeva was very much dis-
of death, he thought of another plan to stop turbed by fear of becoming a liar by breaking
Kaṁsa. (47) As long as he has intelligence and his promise. Thus with great pain he delivered
bodily strength, an intelligent person must try his first-born son, named Kīrtimān, into the
to avoid death. This is the duty of every embod- hands of Kaṁsa. (57) What is painful for
ied person. But if death cannot be avoided in saintly persons who strictly adhere to the truth?
spite of one’s endeavors, a person facing death How could there not be independence for pure
commits no offense. (48) Vasudeva consid- devotees who know the Supreme Lord as the
ered: By delivering all my sons to Kaṁsa, who substance? What deeds are forbidden for per-
is death personified, I shall save the life of sons of the lowest character? And what cannot
Devakī. Perhaps Kaṁsa will die before my sons be given up for the sake of Lord Kṛṣṇa by those
take birth, or, since he is already destined to die who have fully surrendered at His lotus feet?
at the hands of my son, one of my sons may kill (58) My dear King Parīkṣit, when Kaṁsa saw
him. For the time being, let me promise to hand that Vasudeva, being situated in truthfulness,
over my sons so that Kaṁsa will give up this was completely equipoised in giving him the
immediate threat, and if in due course of time child, he was very happy. Therefore, with a
Kaṁsa dies, I shall have nothing to fear. (49- smiling face, he spoke as follows. (59) O
50) When a fire, for some unseen reason, leaps Vasudeva, you may take back your child and
over one piece of wood and sets fire to the next, go home. I have no fear of your first child. It is
the reason is destiny. Similarly, when a living the eighth child of you and Devakī I am con-
being accepts one kind of body and leaves aside cerned with because that is the child by whom
another, there is no other reason than unseen I am destined to be killed. (60) Vasudeva
destiny. (51) After thus considering the matter agreed and took his child back home, but be-
as far as his knowledge would allow, Vasudeva cause Kaṁsa had no character and no self-con-
submitted his proposal to the sinful Kaṁsa with trol, Vasudeva knew that he could not rely on
great respect. (52) Vasudeva’s mind was full of Kaṁsa’s word. (61)
anxiety because his wife was facing danger, but
in order to please the cruel, shameless and sin- The inhabitants of Vṛndāvana, headed by
ful Kaṁsa, he externally smiled and spoke to Nanda Mahārāja and including his associate
him as follows. (53) cowherd men and their wives, were none but
denizens of the heavenly planets, O Mahārāja
Vasudeva said: O best of the sober, you Parīkṣit, best of the descendants of Bharata, and
have nothing to fear from your sister Devakī so too were the descendants of the Vṛṣṇi dyn-
because of what you have heard from the un- asty, headed by Vasudeva and Devakī and the
seen omen. The cause of death will be her sons. other women of the dynasty of Yadu. The
Therefore, I promise that when she gives birth friends, relatives and well-wishers of both
to the sons from whom your fear has arisen, I Nanda Mahārāja and Vasudeva and even those
shall deliver them all unto your hands. (54) who externally appeared to be followers of
Kaṁsa were all demigods. (62-63) Once the
Śrīla Śukadeva Gosvāmī continued: great saint Nārada approached Kaṁsa and in-
Kaṁsa agreed to the logical arguments of formed him of how the demoniac persons who
Vasudeva, and, having full faith in Vasudeva’s were a great burden on the earth were going to
585
be killed. Thus Kaṁsa was placed into great pleasure and her lamentation. That plenary por-
fear and doubt. (64) After the departure of the tion is celebrated by great sages as Ananta, who
great saint Nārada, Kaṁsa thought that all the belongs to Kṛṣṇa’s second quadruple expan-
members of the Yadu dynasty were demigods sion. (4-5)
and that any of the children born from the
womb of Devakī might be Viṣṇu. Fearing his To protect the Yadus, His personal devotees,
death, Kaṁsa arrested Vasudeva and Devakī from Kaṁsa’s attack, the Personality of God-
and chained them with iron shackles. Suspect- head, Viśvātmā, the Supreme Soul of everyone,
ing each of the children to be Viṣṇu, Kaṁsa ordered Yoga-māyā as follows. (6)
killed them one after another because of the The Lord ordered Yoga-māyā: O My po-
prophecy that Viṣṇu would kill him. (65-66) tency, who are worshipable for the entire world
Kings greedy for sense gratification on this and whose nature is to bestow good fortune
earth almost always kill their enemies indis- upon all living entities, go to Vraja, where there
criminately. To satisfy their own whims, they live many cowherd men and their wives. In that
may kill anyone, even their mothers, fathers, very beautiful land, where many cows reside,
brothers or friends. (67) In his previous birth, Rohiṇī, the wife of Vasudeva, is living at the
Kaṁsa had been a great demon named home of Nanda Mahārāja. Other wives of
Kālanemi and been killed by Viṣṇu. Upon Vasudeva are also living there incognito be-
learning this information from Nārada, Kaṁsa cause of fear of Kaṁsa. Please go there. (7)
became envious of everyone connected with Within the womb of Devakī is My partial ple-
the Yadu dynasty. (68) Kaṁsa, the most pow- nary expansion known as Saṅkarṣaṇa or Śeṣa.
erful son of Ugrasena, even imprisoned his own Without difficulty, transfer Him into the womb
father, the King of the Yadu, Bhoja and of Rohiṇī. (8) O all-auspicious Yoga-māyā, I
Andhaka dynasties, and personally ruled the shall then appear with My full six opulences as
states known as Śūrasena. (69) the son of Devakī, and you will appear as the
daughter of mother Yaśodā, the queen of
SB 10.2: Prayers by the Demigods for Mahārāja Nanda. (9) By sacrifices of animals,
Lord Kṛṣṇa in the Womb ordinary human beings will worship you gor-
geously, with various paraphernalia, because
Śukadeva Gosvāmī said: Under the protec- you are supreme in fulfilling the material de-
tion of Magadharāja, Jarāsandha, the powerful sires of everyone. (10) Lord Kṛṣṇa blessed
Kaṁsa began persecuting the kings of the Yadu Māyādevī by saying: In different places on the
dynasty. In this he had the cooperation of de- surface of the earth, people will give you dif-
mons like Pralamba, Baka, Cāṇūra, Tṛṇāvarta, ferent names, such as Durgā, Bhadrakālī, Vi-
Aghāsura, Muṣṭika, Ariṣṭa, Dvivida, Pūtanā, jayā, Vaiṣṇavī, Kumudā, Caṇḍikā, Kṛṣṇā,
Keśī, Dhenuka, Bāṇāsura, Narakāsura and Mādhavī, Kanyakā, Māyā, Nārāyaṇī, Īśānī,
many other demoniac kings on the surface of Śāradā and Ambikā. (11-12)
the earth. (1-2)
The son of Rohiṇī will also be celebrated as
Persecuted by the demoniac kings, the Saṅkarṣaṇa because of being sent from the
Yādavas left their own kingdom and entered womb of Devakī to the womb of Rohiṇī. He
various others, like those of the Kurus, will be called Rāma because of His ability to
Pañcālas, Kekayas, Śālvas, Vidarbhas, please all the inhabitants of Gokula, and He
Niṣadhas, Videhas and Kośalas. (3) Some of will be known as Balabhadra because of His ex-
their relatives, however, began to follow tensive physical strength. (13)
Kaṁsa’s principles and act in his service. After
Kaṁsa, the son of Ugrasena, killed the six sons Thus instructed by the Supreme Personality
of Devakī, a plenary portion of Kṛṣṇa entered of Godhead, Yoga-māyā immediately agreed.
her womb as her seventh child, arousing her With the Vedic mantra om, she confirmed that
586
she would do what He asked. Thus having ac- now within her, will kill me. Devakī has never
cepted the order of the Supreme Personality of before looked so brilliant and jubilant.” (20)
Godhead, she circumambulated Him and Kaṁsa thought: What is my duty now? The Su-
started for the place on earth known as Nanda- preme Lord, who knows His purpose will not
gokula. There she did everything just as she had give up His prowess. Devakī is a woman, she is
been told. (14) When the child of Devakī was my sister, and moreover she is now pregnant. If
attracted and transferred into the womb of Ro- I kill her, my reputation, opulence and duration
hiṇī by Yoga-māyā, Devakī seemed to have a of life will certainly be vanquished. (21) A per-
miscarriage. Thus all the inhabitants of the pal- son who is very cruel is regarded as dead even
ace loudly lamented, “Alas, Devakī has lost her while living, for while he is living or after his
child!” (15) death, everyone condemns him. And after the
death of a person in the bodily concept of life,
Thus the Supreme Personality of Godhead, he is undoubtedly transferred to the hell known
who is the Supersoul of all living entities and as Andhatama. (22) Śukadeva Gosvāmī said:
who vanquishes all the fear of His devotees, en- Deliberating in this way, Kaṁsa, although de-
tered the mind of Vasudeva in full opulence. termined to continue in enmity toward the Su-
(16) While carrying the form of the Supreme preme Personality of Godhead, refrained from
Personality of Godhead within the core of his the vicious killing of his sister. He decided to
heart, Vasudeva bore the Lord’s transcenden- wait until the Lord was born and then do what
tally illuminating effulgence, and thus he be- was needed. (23) While sitting on his throne or
came as bright as the sun. He was therefore in his sitting room, while lying on his bed, or,
very difficult to see or approach through sen- indeed, while situated anywhere, and while eat-
sory perception. Indeed, he was unapproacha- ing, sleeping or walking, Kaṁsa saw only his
ble and unperceivable even for such formidable enemy, the Supreme Lord, Hṛṣīkeśa. In other
men as Kaṁsa, and not only for Kaṁsa but for words, by thinking of his all-pervading enemy,
all living entities. (17) Thereafter, accompanied Kaṁsa became unfavorably Kṛṣṇa conscious.
by plenary expansions, the fully opulent Su- (24)
preme Personality of Godhead, who is all-aus-
picious for the entire universe, was transferred Lord Brahmā and Lord Śiva, accompanied
from the mind of Vasudeva to the mind of by great sages like Nārada, Devala and Vyāsa
Devakī. Devakī, having thus been initiated by and by other demigods like Indra, Candra and
Vasudeva, became beautiful by carrying Lord Varuṇa, invisibly approached the room of
Kṛṣṇa, the original consciousness for everyone, Devakī, where they all joined in offering their
the cause of all causes, within the core of her respectful obeisances and prayers to please the
heart, just as the east becomes beautiful by car- Supreme Personality of Godhead, who can be-
rying the rising moon. (18) Devakī then kept stow blessings upon everyone. (25)
within herself the Supreme Personality of God-
head, the cause of all causes, the foundation of The demigods prayed: O Lord, You never
the entire cosmos, but because she was under deviate from Your vow, which is always per-
arrest in the house of Kaṁsa, she was like the fect because whatever You decide is perfectly
flames of a fire covered by the walls of a pot, correct and cannot be stopped by anyone. Being
or like a person who has knowledge but cannot present in the three phases of cosmic manifes-
distribute it to the world for the benefit of hu- tation, creation, maintenance and annihilation,
man society. (19) Because the Supreme Person- You are the Supreme Truth. Indeed, unless one
ality of Godhead was within her womb, Devakī is completely truthful, one cannot achieve Your
illuminated the entire atmosphere in the place favor, which therefore cannot be achieved by
where she was confined. Seeing her jubilant, hypocrites. You are the active principle, the
pure and smiling, Kaṁsa thought, “The Su- real truth, in all the ingredients of creation, and
preme Personality of Godhead, Viṣṇu, who is
587
therefore You are known as antaryāmī, the in- all existence, and by accepting those lotus feet
ner force. You are equal to everyone, and Your as the boat by which to cross the ocean of nes-
instructions apply for everyone, for all time. cience, one follows in the footsteps of mahāja-
You are the beginning of all truth. Therefore, nas [great saints, sages and devotees]. By this
offering our obeisances, we surrender unto simple process, one can cross the ocean of nes-
You. Kindly give us protection. (26) The body cience as easily as one steps over the hoofprint
[the total body and the individual body are of of a calf. (30) O Lord, who resemble the shin-
the same composition] may figuratively be ing sun, You are always ready to fulfill the de-
called “the original tree.” From this tree, which sire of Your devotee, and therefore You are
fully depends on the ground of material nature, known as a desire tree [vāñchā-kalpataru].
come two kinds of fruit the enjoyment of hap- When ācāryas completely take shelter under
piness and the suffering of distress. The cause Your lotus feet in order to cross the fierce ocean
of the tree, forming its three roots, is associa- of nescience, they leave behind on earth the
tion with the three modes of material nature method by which they cross, and because You
goodness, passion and ignorance. The fruits of are very merciful to Your other devotees, You
bodily happiness have four tastes religiosity, accept this method to help them. (31) [Someone
economic development, sense gratification and may say that aside from devotees, who always
liberation which are experienced through five seek shelter at the Lord’s lotus feet, there are
senses for acquiring knowledge in the midst of those who are not devotees but who have ac-
six circumstances: lamentation, illusion, old cepted different processes for attaining salva-
age, death, hunger and thirst. The seven layers tion. What happens to them? In answer to this
of bark covering the tree are skin, blood, mus- question, Lord Brahmā and the other demigods
cle, fat, bone, marrow and semen, and the eight said:] O lotus-eyed Lord, although nondevotees
branches of the tree are the five gross and three who accept severe austerities and penances to
subtle elements earth, water, fire, air, ether, achieve the highest position may think them-
mind, intelligence and false ego. The tree of the selves liberated, their intelligence is impure.
body has nine hollows the eyes, the ears, the They fall down from their position of imagined
nostrils, the mouth, the rectum and the genitals superiority because they have no regard for
and ten leaves, the ten airs passing through the Your lotus feet. (32) O Mādhava, Supreme Per-
body. In this tree of the body there are two sonality of Godhead, Lord of the goddess of
birds: one is the individual soul, and the other fortune, if devotees completely in love with
is the Supersoul. (27) The efficient cause of this You sometimes fall from the path of devotion,
material world, manifested with its many vari- they do not fall like nondevotees, for You still
eties as the original tree, is You, O Lord. You protect them. Thus they fearlessly traverse the
are also the maintainer of this material world, heads of their opponents and continue to pro-
and after annihilation You are the one in whom gress in devotional service. (33) O Lord, during
everything is conserved. Those who are cov- the time of maintenance You manifest several
ered by Your external energy cannot see You incarnations, all with transcendental bodies, be-
behind this manifestation, but theirs is not the yond the material modes of nature. When You
vision of learned devotees. (28) O Lord, You appear in this way, You bestow all good fortune
are always in full knowledge, and to bring all upon the living entities by teaching them to per-
good fortune to all living entities, You appear form Vedic activities such as ritualistic ceremo-
in different incarnations, all of them transcen- nies, mystic yoga, austerities, penances, and ul-
dental to the material creation. When You ap- timately samādhi, ecstatic absorption in
pear in these incarnations, You are pleasing to thoughts of You. Thus You are worshiped by
the pious and religious devotees, but for non- the Vedic principles. (34) O Lord, cause of all
devotees You are the annihilator. (29) O lotus- causes, if Your transcendental body were not
eyed Lord, by concentrating one’s meditation beyond the modes of material nature, one could
on Your lotus feet, which are the reservoir of not understand the difference between matter
588
and transcendence. Only by Your presence can eternal son, Kṛṣṇa, will be the protector of the
one understand the transcendental nature of entire Yadu dynasty. (41)
Your Lordship, who are the controller of mate-
rial nature. Your transcendental nature is very After thus offering prayers to the Supreme
difficult to understand unless one is influenced Personality of Godhead, Lord Viṣṇu, the Tran-
by the presence of Your transcendental form. scendence, all the demigods, with Lord Brahmā
(35) O Lord, Your transcendental name and and Lord Śiva before them, returned to their
form are not ascertained by those who merely homes in the heavenly planets. (42)
speculate on the path of imagination. Your
name, form and attributes can be ascertained SB 10.3: The Birth of Lord Kṛṣṇa
only through devotional service. (36) Even
while engaged in various activities, devotees Thereafter, at the auspicious time for the ap-
whose minds are completely absorbed at Your pearance of the Lord, the entire universe was
lotus feet, and who constantly hear, chant, con- surcharged with all the qualities of goodness,
template and cause others to remember Your beauty and peace. The constellation Rohiṇī ap-
transcendental names and forms, are always on peared, as did stars like Aśvinī. The sun, the
the transcendental platform, and thus they can moon and the other stars and planets were very
understand the Supreme Personality of God- peaceful. All directions appeared extremely
head. (37) O Lord, we are fortunate because the pleasing, and the beautiful stars twinkled in the
heavy burden of the demons upon this earth is cloudless sky. Decorated with towns, villages,
immediately removed by Your appearance. In- mines and pasturing grounds, the earth seemed
deed, we are certainly fortunate, for we shall be all-auspicious. The rivers flowed with clear wa-
able to see upon this earth and in the heavenly ter, and the lakes and vast reservoirs, full of lil-
planets the marks of lotus, conchshell, club and ies and lotuses, were extraordinarily beautiful.
disc that adorn Your lotus feet. (38) O Supreme In the trees and green plants, full of flowers and
Lord, You are not an ordinary living entity ap- leaves, pleasing to the eyes, birds like cuckoos
pearing in this material world as a result of fru- and swarms of bees began chanting with sweet
itive activities. Therefore, Your appearance or voices for the sake of the demigods. A pure
birth in this world has no other cause than Your breeze began to blow, pleasing the sense of
pleasure potency. Similarly, the living entities, touch and bearing the aroma of flowers, and
who are part of You, have no cause for miseries when the brāhmaṇas engaging in ritualistic cer-
like birth, death and old age, except when these emonies ignited their fires according to Vedic
living entities are conducted by Your external principles, the fires burned steadily, undis-
energy. (39) O supreme controller, Your Lord- turbed by the breeze. Thus when the birthless
ship previously accepted incarnations as a fish, Lord Viṣṇu, the Supreme Personality of God-
a horse, a tortoise, Narasiṁhadeva, a boar, a head, was about to appear, the saints and
swan, Lord Rāmacandra, Paraśurāma and, brāhmaṇas, who had always been disturbed by
among the demigods, Vāmanadeva, to protect demons like Kaṁsa and his men, felt peace
the entire world by Your mercy. Now please within the core of their hearts, and kettledrums
protect us again by Your mercy by diminishing simultaneously vibrated from the upper plane-
the disturbances in this world. O Kṛṣṇa, best of tary system. (1-5)
the Yadus, we respectfully offer our obeisances
unto You. (40) O mother Devakī, by your good The Kinnaras and Gandharvas began to sing
fortune and ours, the Supreme Personality of auspicious songs, the Siddhas and Cāraṇas of-
Godhead Himself, with all His plenary por- fered auspicious prayers, and the Vidyādharīs,
tions, such as Baladeva, is now within your along with the Apsarās, began to dance in jubi-
womb. Therefore, you need not fear Kaṁsa, lation. (6) The demigods and great saintly per-
who has decided to be killed by the Lord. Your sons showered flowers in a joyous mood, and
clouds gathered in the sky and very mildly
589
thundered, making sounds like those of the undivided, but because of the material modes
ocean’s waves. Then the Supreme Personality of nature, it appears to separate into earth, wa-
of Godhead, Viṣṇu, who is situated in the core ter, fire, air and ether. Because of the living en-
of everyone’s heart, appeared from the heart of ergy [jīva-bhūta], these separated energies
Devakī in the dense darkness of night, like the combine to make the cosmic manifestation vis-
full moon rising on the eastern horizon, because ible, but in fact, before the creation of the cos-
Devakī was of the same category as Śrī Kṛṣṇa. mos, the total energy is already present. There-
(7-8) fore, the total material energy never actually
enters the creation. Similarly, although You are
Vasudeva then saw the newborn child, who perceived by our senses because of Your pres-
had very wonderful lotuslike eyes and who ence, You cannot be perceived by the senses,
bore in His four hands the four weapons nor experienced by the mind or words [avāṅ-
śaṅkha, cakra, gadā and padma. On His chest mānasa-gocara]. With our senses we can per-
was the mark of Śrīvatsa and on His neck the ceive some things, but not everything; for ex-
brilliant Kaustubha gem. Dressed in yellow, ample, we can use our eyes to see, but not to
His body blackish like a dense cloud, His scat- taste. Consequently, You are beyond percep-
tered hair fully grown, and His helmet and ear- tion by the senses. Although in touch with the
rings sparkling uncommonly with the valuable modes of material nature, You are unaffected
gem Vaidūrya, the child, decorated with a bril- by them. You are the prime factor in every-
liant belt, armlets, bangles and other orna- thing, the all-pervading, undivided Supersoul.
ments, appeared very wonderful. (9-10) When For You, therefore, there is no external or inter-
Vasudeva saw his extraordinary son, his eyes nal. You never entered the womb of Devakī; ra-
were struck with wonder. In transcendental ju- ther, You existed there already. (15-17) One
bilation, he mentally collected ten thousand who considers his visible body, which is a
cows and distributed them among the product of the three modes of nature, to be in-
brāhmaṇas as a transcendental festival. (11) O dependent of the soul is unaware of the basis of
Mahārāja Parīkṣit, descendant of King Bharata, existence, and therefore he is a rascal. Those
Vasudeva could understand that this child was who are learned have rejected this conclusion
the Supreme Personality of Godhead, because one can understand through full dis-
Nārāyaṇa. Having concluded this without a cussion that with no basis in soul, the visible
doubt, he became fearless. Bowing down with body and senses would be insubstantial. None-
folded hands and concentrating his attention, he theless, although his conclusion has been re-
began to offer prayers to the child, who illumi- jected, a foolish person considers it a reality.
nated His birthplace by His natural influence. (18) O my Lord, learned Vedic scholars con-
(12) clude that the creation, maintenance and anni-
hilation of the entire cosmic manifestation are
Vasudeva said: My Lord, You are the Su- performed by You, who are free from en-
preme Person, beyond material existence, and deavor, unaffected by the modes of material na-
You are the Supersoul. Your form can be per- ture, and changeless in Your spiritual situation.
ceived by transcendental knowledge, by which There are no contradictions in You, who are the
You can be understood as the Supreme Person- Supreme Personality of Godhead, Parabrah-
ality of Godhead. I now understand Your posi- man. Because the three modes of material na-
tion perfectly. (13) My Lord, You are the same turesattva, rajas and tamasare under Your con-
person who in the beginning created this mate- trol, everything takes place automatically. (19)
rial world by His personal external energy. Af- My Lord, Your form is transcendental to the
ter the creation of this world of three guṇas three material modes, yet for the maintenance
[sattva, rajas and tamas], You appear to have of the three worlds, You assume the white color
entered it, although in fact You have not. (14) of Viṣṇu in goodness; for creation, which is
The mahat-tattva, the total material energy, is
590
surrounded by the quality of passion, You ap- time, the five gross elements enter into the sub-
pear reddish; and at the end, when there is a tle conception, and the manifested categories
need for annihilation, which is surrounded by enter into the unmanifested substance. At that
ignorance, You appear blackish. (20) O my time, You alone remain, and You are known as
Lord, proprietor of all creation, You have now Ananta Śeṣa-nāga. (25) O inaugurator of the
appeared in my house, desiring to protect this material energy, this wonderful creation works
world. I am sure that You will kill all the armies under the control of powerful time, which is di-
that are moving all over the world under the vided into seconds, minutes, hours and years.
leadership of politicians who are dressed as This element of time, which extends for many
kṣatriya rulers but who are factually demons. millions of years, is but another form of Lord
They must be killed by You for the protection Viṣṇu. For Your pastimes, You act as the con-
of the innocent public. (21) O my Lord, Lord of troller of time, but You are the reservoir of all
the demigods, after hearing the prophecy that good fortune. Let me offer my full surrender
You would take birth in our home and kill him, unto Your Lordship. (26) No one in this mate-
this uncivilized Kaṁsa killed so many of Your rial world has become free from the four prin-
elder brothers. As soon as he hears from his ciples birth, death, old age and disease, even by
lieutenants that You have appeared, he will im- fleeing to various planets. But now that You
mediately come with weapons to kill You. (22) have appeared, My Lord, death is fleeing in fear
of You, and the living entities, having obtained
Śukadeva Gosvāmī continued: Thereafter, shelter at Your lotus feet by Your mercy, are
having seen that her child had all the symptoms sleeping in full mental peace. (27) My Lord, be-
of the Supreme Personality of Godhead, cause You dispel all the fear of Your devotees,
Devakī, who was very much afraid of Kaṁsa I request You to save us and give us protection
and unusually astonished, began to offer pray- from the terrible fear of Kaṁsa. Your form as
ers to the Lord. (23) Viṣṇu, the Supreme Personality of Godhead, is
appreciated by yogīs in meditation. Please
Śrī Devakī said: My dear Lord, there are make this form invisible to those who see with
different Vedas, some of which describe You material eyes. (28) O Madhusūdana, because of
as unperceivable through words and the mind. Your appearance, I am becoming more and
Yet You are the origin of the entire cosmic more anxious in fear of Kaṁsa. Therefore,
manifestation. You are Brahman, the greatest please arrange for that sinful Kaṁsa to be una-
of everything, full of effulgence like the sun. ble to understand that You have taken birth
You have no material cause, You are free from from my womb. (29) O my Lord, You are the
change and deviation, and You have no mate- all-pervading Supreme Personality of God-
rial desires. Thus the Vedas say that You are head, and Your transcendental four-armed
the substance. Therefore, my Lord, You are di- form, holding conchshell, disc, club and lotus,
rectly the origin of all Vedic statements, and by is unnatural for this world. Please withdraw this
understanding You, one gradually understands form [and become just like a natural human
everything. You are different from the light of child so that I may try to hide You somewhere].
Brahman and Paramātmā, yet You are not dif- (30) At the time of devastation, the entire cos-
ferent from them. Everything emanates from mos, containing all created moving and non-
You. Indeed, You are the cause of all causes, moving entities, enters Your transcendental
Lord Viṣṇu, the light of all transcendental body and is held there without difficulty. But
knowledge. (24) now this transcendental form has taken birth
from my womb. People will not be able to be-
After millions of years, at the time of cosmic lieve this, and I shall become an object of ridi-
annihilation, when everything, manifested and cule. (31)
unmanifested, is annihilated by the force of
591
The Supreme Personality of Godhead re- who appeared as My mother, Aditi, and My fa-
plied: My dear mother, best of the chaste, in ther, Kaśyapa. I was known as Upendra, and
your previous birth, in the Svāyambhuva mil- because of being a dwarf, I was also known as
lennium, you were known as Pṛśni, and Vāmana. (42) O supremely chaste mother, I,
Vasudeva, who was the most pious Prajāpati, the same personality, have now appeared of
was named Sutapā. (32) When both of you you both as your son for the third time. Take
were ordered by Lord Brahmā to create prog- My words as the truth. (43) I have shown you
eny, you first underwent severe austerities by this form of Viṣṇu just to remind you of My
controlling your senses. (33) My dear father previous births. Otherwise, if I appeared like an
and mother, you endured rain, wind, strong sun, ordinary human child, you would not believe
scorching heat and severe cold, suffering all that the Supreme Personality of Godhead,
sorts of inconvenience according to different Viṣṇu, has indeed appeared. (44)
seasons. By practicing prāṇāyāma to control
the air within the body through yoga, and by Both of you, husband and wife, constantly
eating only air and dry leaves fallen from the think of Me as your son, but always know that
trees, you cleansed from your minds all dirty I am the Supreme Personality of Godhead. By
things. In this way, desiring a benediction from thus thinking of Me constantly with love and
Me, you worshiped Me with peaceful minds. affection, you will achieve the highest perfec-
(34-35) tion: returning home, back to Godhead. (45)
Thus you spent twelve thousand celestial Śukadeva Gosvāmī said: After thus in-
years performing difficult activities of tapasya structing His father and mother, the Supreme
in consciousness of Me [Kṛṣṇa consciousness]. Personality of Godhead, Kṛṣṇa, remained si-
(36) lent. In their presence, by His internal energy,
He then transformed Himself into a small hu-
O sinless mother Devakī, after the expiry of man child. [In other words, He transformed
twelve thousand celestial years, in which you Himself into His original form: kṛṣṇas tu bha-
constantly contemplated Me within the core of gavān svayam.] (46) Thereafter, exactly when
your heart with great faith, devotion and auster- Vasudeva, being inspired by the Supreme Per-
ity, I was very much satisfied with you. Since I sonality of Godhead, was about to take the
am the best of all bestowers of benediction, I newborn child from the delivery room, Yoga-
appeared in this same form as Kṛṣṇa to ask you māyā, the Lord’s spiritual energy, took birth as
to take from Me the benediction you desired. the daughter of the wife of Mahārāja Nanda.
You then expressed your desire to have a son (47) By the influence of Yoga-māyā, all the
exactly like Me. (37-38) Being husband and doorkeepers fell fast asleep, their senses unable
wife but always sonless, you were attracted by to work, and the other inhabitants of the house
sexual desires, for by the influence of de- also fell deeply asleep. When the sun rises, the
vamāyā, transcendental love, you wanted to darkness automatically disappears; similarly,
have Me as your son. Therefore, you never de- when Vasudeva appeared, the closed doors,
sired to be liberated from this material world. which were strongly pinned with iron and
(39) After you received that benediction and I locked with iron chains, opened automatically.
disappeared, you engaged yourselves in sex to Since the clouds in the sky were mildly thun-
have a son like Me, and I fulfilled your desire. dering and showering, Ananta-nāga, an expan-
(40) Since I found no one else as highly ele- sion of the Supreme Personality of Godhead,
vated as you in simplicity and other qualities of followed Vasudeva, beginning from the door,
good character, I appeared in this world as with hoods expanded to protect Vasudeva and
Pṛśnigarbha, or one who is celebrated as having the transcendental child. (48-49) Because of
taken birth from Pṛśni. (41) In the next millen- constant rain sent by the demigod Indra, the
nium, I again appeared from the two of you,
592
river Yamunā was filled with deep water, foam- (5) My lord, my brother, I am very poor, being
ing about with fiercely whirling waves. But as bereft of all my children, but still I am your
the great Indian Ocean had formerly given way younger sister, and therefore it would be wor-
to Lord Rāmacandra by allowing Him to con- thy of you to give me this last child as a gift. (6)
struct a bridge, the river Yamunā gave way to
Vasudeva and allowed him to cross. (50) When Śukadeva Gosvāmī continued: Piteously
Vasudeva reached the house of Nanda embracing her daughter and crying, Devakī
Mahārāja, he saw that all the cowherd men begged Kaṁsa for the child, but he was so cruel
were fast asleep. Thus he placed his own son on that he chastised her and forcibly snatched the
the bed of Yaśodā, picked up her daughter, an child from her hands. (7) Having uprooted all
expansion of Yoga-māyā, and then returned to relationships with his sister because of intense
his residence, the prison house of Kaṁsa. (51) selfishness, Kaṁsa, who was sitting on his
knees, grasped the newborn child by the legs
Vasudeva placed the female child on the bed and tried to dash her against the surface of a
of Devakī, bound his legs with the iron shack- stone. (8)
les, and thus remained there as before. (52) Ex-
hausted by the labor of childbirth, Yaśodā was The child, Yoga-māyā-devī, the younger
overwhelmed with sleep and unable to under- sister of Lord Viṣṇu, slipped upward from
stand what kind of child had been born to her. Kaṁsa’s hands and appeared in the sky as
(53) Devī, the goddess Durgā, with eight arms, com-
pletely equipped with weapons. (9) The god-
SB 10.4: The Atrocities of King Kaṁsa dess Durgā was decorated with flower gar-
lands, smeared with sandalwood pulp and
Śukadeva Gosvāmī continued: My dear dressed with excellent garments and ornaments
King Parīkṣit, the doors inside and outside the made of valuable jewels. Holding in her hands
house closed as before. Thereafter, the inhabit- a bow, a trident, arrows, a shield, a sword, a
ants of the house, especially the watchmen, conchshell, a disc and a club, and being praised
heard the crying of the newborn child and thus by celestial beings like Apsarās, Kinnaras, Ura-
awakened from their beds. (1) Thereafter, all gas, Siddhas, Cāraṇas and Gandharvas, who
the watchmen very quickly approached King worshiped her with all kinds of presentations,
Kaṁsa, the ruler of the Bhoja dynasty, and sub- she spoke as follows. (10-11) O Kaṁsa, you
mitted the news of the birth of Devakī’s child. fool, what will be the use of killing me? The
Kaṁsa, who had awaited this news very anx- Supreme Personality of Godhead, who has
iously, immediately took action. (2) Kaṁsa im- been your enemy from the very beginning and
mediately got up from bed, thinking, “Here is who will certainly kill you, has already taken
Kāla, the supreme time factor, which has taken His birth somewhere else. Therefore, do not un-
birth to kill me!” Thus overwhelmed, Kaṁsa, necessarily kill other children. (12) After
his hair scattered on his head, at once ap- speaking to Kaṁsa in this way, the goddess
proached the place where the child had been Durgā, Yoga-māyā, appeared in different
born. (3) Devakī helplessly, piteously appealed places, such as Vārāṇasī, and became cele-
to Kaṁsa: My dear brother, all good fortune brated by different names, such as Annapūrṇā,
unto you. Don’t kill this girl. She will be your Durgā, Kālī and Bhadrā. (13)
daughter-in-law. Indeed, it is unworthy of you
to kill a woman. (4) After hearing the words of the goddess
Durgā, Kaṁsa was struck with wonder. Thus
My dear brother, by the influence of destiny he approached his sister Devakī and brother-in-
you have already killed many babies, each of law Vasudeva, released them immediately
them as bright and beautiful as fire. But kindly from their shackles, and very humbly spoke as
spare this daughter. Give her to me as your gift. follows. (14) Alas, my sister! Alas, my brother-
593
in-law! I am indeed so sinful that exactly like a atrocities.” Having said this, Kaṁsa fell at the
man-eater [Rākṣasa] who eats his own child, I feet of Vasudeva and Devakī, his eyes full of
have killed so many sons born of you. (15) Be- tears of regret. (23) Fully believing in the words
ing merciless and cruel, I have forsaken all my of the goddess Durgā, Kaṁsa exhibited his fa-
relatives and friends. Therefore, like a person milial affection for Devakī and Vasudeva by
who has killed a brāhmaṇa, I do not know to immediately releasing them from their iron
which planet I shall go, either after death or shackles. (24) When Devakī saw her brother
while breathing. (16) Alas, not only human be- actually repentant while explaining ordained
ings but sometimes even providence lies. And I events, she was relieved of all anger. Similarly,
am so sinful that I believed the omen of provi- Vasudeva was also free from anger. Smiling, he
dence and killed so many of my sister’s chil- spoke to Kaṁsa as follows. (25) O great per-
dren. (17) O great souls, your children have suf- sonality Kaṁsa, only by the influence of igno-
fered their own misfortune. Therefore, please rance does one accept the material body and
do not lament for them. All living entities are bodily ego. What you have said about this phi-
under the control of the Supreme, and they can- losophy is correct. Persons in the bodily con-
not always live together. (18) In this world, we cept of life, lacking self-realization, differenti-
can see that pots, dolls and other products of the ate in terms of “This is mine” and “This be-
earth appear, break and then disappear, mixing longs to another.” (26) Persons with the vision
with the earth. Similarly, the bodies of all con- of differentiation are imbued with the material
ditioned living entities are annihilated, but the qualities lamentation, jubilation, fear, envy,
living entities, like the earth itself, are unchang- greed, illusion and madness. They are influ-
ing and never annihilated [na hanyate han- enced by the immediate cause, which they are
yamāne śarīre]. (19) busy counteracting, because they have no
knowledge of the remote, supreme cause, the
One who does not understand the constitu- Personality of Godhead. (27)
tional position of the body and the soul [ātmā]
becomes too attached to the bodily concept of Śukadeva Gosvāmī continued: Thus hav-
life. Consequently, because of attachment to ing been addressed in purity by Devakī and
the body and its by-products, he feels affected Vasudeva, who were very much appeased,
by union with and separation from his family, Kaṁsa felt pleased, and with their permission
society and nation. As long as this continues, he entered his home. (28) After that night
one continues his material life. [Otherwise, one passed, Kaṁsa summoned his ministers and in-
is liberated.] (20) My dear sister Devakī, all formed them of all that had been spoken by
good fortune unto you. Everyone suffers and Yoga-māyā [who had revealed that He who
enjoys the results of his own work under the was to slay Kaṁsa had already been born some-
control of providence. Therefore, although where else]. (29) After hearing their master’s
your sons have unfortunately been killed by statement, the envious asuras, who were ene-
me, please do not lament for them. (21) In the mies of the demigods and were not very expert
bodily conception of life, one remains in dark- in their dealings, advised Kaṁsa as follows.
ness, without self-realization, thinking, “I am (30) If this is so, O King of the Bhoja dynasty,
being killed” or “I have killed my enemies.” As beginning today we shall kill all the children
long as a foolish person thus considers the self born in all the villages, towns and pasturing
to be the killer or the killed, he continues to be grounds within the past ten days or slightly
responsible for material obligations, and conse- more. (31) The demigods always fear the sound
quently he suffers the reactions of happiness of your bowstring. They are constantly in anx-
and distress. (22) Kaṁsa begged, “My dear sis- iety, afraid of fighting. Therefore, what can
ter and brother-in-law, please be merciful to they do by their endeavors to harm you? (32)
such a poor-hearted person as me, since both of While being pierced by your arrows, which you
you are saintly persons. Please excuse my discharged on all sides, some of them, who
594
were injured by the multitude of arrows but and they are the paraphernalia for a godly civi-
who desired to live, fled the battlefield, intent lization. (41) Lord Viṣṇu, the Supersoul within
on escaping. (33) Defeated and bereft of all the core of everyone’s heart, is the ultimate en-
weapons, some of the demigods gave up emy of the asuras and is therefore known as
fighting and praised you with folded hands, and asura-dviṭ. He is the leader of all the demigods
some of them, appearing before you with loos- because all the demigods, including Lord Śiva
ened garments and hair, said, “O lord, we are and Lord Brahmā, exist under His protection.
very much afraid of you.” (34) When the dem- The great saintly persons, sages and Vaiṣṇavas
igods are bereft of their chariots, when they for- also depend upon Him. To persecute the
get how to use weapons, when they are fearful Vaiṣṇavas, therefore, is the only way to kill
or attached to something other than fighting, or Viṣṇu. (42)
when their bows are broken and they have thus
lost the ability to fight, Your Majesty does not Śukadeva Gosvāmī continued: Thus, hav-
kill them. (35) The demigods boast uselessly ing considered the instructions of his bad min-
while away from the battlefield. Only where isters, Kaṁsa, who was bound by the laws of
there is no fighting can they show their prow- Yamarāja and devoid of good intelligence be-
ess. Therefore, from such demigods we have cause he was a demon, decided to persecute the
nothing to fear. As for Lord Viṣṇu, He is in se- saintly persons, the brāhmaṇas, as the only way
clusion in the core of the hearts of the yogīs. As to achieve his own good fortune. (43) These de-
for Lord Śiva, he has gone to the forest. And as mons, the followers of Kaṁsa, were expert at
for Lord Brahmā, he is always engaged in aus- persecuting others, especially the Vaiṣṇavas,
terities and meditation. The other demigods, and could assume any form they desired. After
headed by Indra, are devoid of prowess. There- giving these demons permission to go every-
fore, you have nothing to fear. (36) Nonethe- where and persecute the saintly persons, Kaṁsa
less, because of their enmity, our opinion is that entered his palace. (44) Surcharged with pas-
the demigods should not be neglected. There- sion and ignorance and not knowing what was
fore, to uproot them completely, engage us in good or bad for them, the asuras, for whom im-
fighting with them, for we are ready to follow pending death was waiting, began the persecu-
you. (37) As a disease, if initially neglected, be- tion of the saintly persons. (45) My dear King,
comes acute and impossible to cure, or as the when a man persecutes great souls, all his ben-
senses, if not controlled at first, are impossible edictions of longevity, beauty, fame, religion,
to control later, an enemy, if neglected in the blessings and promotion to higher planets will
beginning, later becomes insurmountable. (38) be destroyed. (46)
The foundation of all the demigods is Lord
Viṣṇu, who lives and is worshiped wherever SB 10.5: The Meeting of Nanda Mahārāja
there are religious principles, traditional cul- and Vasudeva
ture, the Vedas, cows, brāhmaṇas, austerities,
and sacrifices with proper remuneration. (39) O Śukadeva Gosvāmī said: Nanda Mahārāja
King, we, who are your adherents in all re- was naturally very magnanimous, and when
spects, shall therefore kill the Vedic Lord Śrī Kṛṣṇa appeared as his son, he was
brāhmaṇas, the persons engaged in offering overwhelmed by jubilation. Therefore, after
sacrifices and austerities, and the cows that sup- bathing and purifying himself and dressing
ply milk, from which clarified butter is ob- himself properly, he invited brāhmaṇas who
tained for the ingredients of sacrifice. (40) The knew how to recite Vedic mantras. After hav-
brāhmaṇas, the cows, Vedic knowledge, aus- ing these qualified brāhmaṇas recite auspicious
terity, truthfulness, control of the mind and Vedic hymns, he arranged to have the Vedic
senses, faith, mercy, tolerance and sacrifice are birth ceremony celebrated for his newborn
the different parts of the body of Lord Viṣṇu, child according to the rules and regulations, and
he also arranged for worship of the demigods
595
and forefathers. (1-2) Nanda Mahārāja gave themselves very nicely with proper dresses, or-
two million cows, completely decorated with naments, black ointment for the eyes, and so
cloth and jewels, in charity to the brāhmaṇas. on. (9) Their lotuslike faces extraordinarily
He also gave them seven hills of grain, covered beautiful, being decorated with saffron and
with jewels and with cloth decorated with newly grown kuṅkuma, the wives of the cow-
golden embroidery. (3) herd men hurried to the house of mother
O King, by the passing of time, land and Yaśodā with presentations in their hands. Be-
other material possessions are purified; by cause of natural beauty, the wives had full hips
bathing, the body is purified; and by being and full breasts, which moved as they hurried
cleansed, unclean things are purified. By purifi- along. (10) In the ears of the gopīs were bril-
catory ceremonies, birth is purified; by auster- liantly polished jeweled earrings, and from
ity, the senses are purified; and by worship and their necks hung metal lockets. Their hands
charity offered to the brāhmaṇas, material pos- were decorated with bangles, their dresses were
sessions are purified. By satisfaction, the mind of varied colors, and from their hair, flowers
is purified; and by self-realization, or Kṛṣṇa fell onto the street like showers. Thus while go-
consciousness, the soul is purified. (4) The ing to the house of Mahārāja Nanda, the gopīs,
brāhmaṇas recited auspicious Vedic hymns, their earrings, breasts and garlands moving,
which purified the environment by their vibra- were brilliantly beautiful. (11) Offering bless-
tion. The experts in reciting old histories like ings to the newborn child, Kṛṣṇa, the wives and
the Purāṇas, the experts in reciting the histories daughters of the cowherd men said, “May You
of royal families, and general reciters all become the King of Vraja and long maintain all
chanted, while singers sang and many kinds of its inhabitants.” They sprinkled a mixture of
musical instruments, like bherīs and dundubhis, turmeric powder, oil and water upon the birth-
played in accompaniment. (5) Vrajapura, the less Supreme Lord and offered their prayers.
residence of Nanda Mahārāja, was fully deco- (12) Now that the all-pervading, unlimited
rated with varieties of festoons and flags, and Lord Kṛṣṇa, the master of the cosmic manifes-
in different places, gates were made with vari- tation, had arrived within the estate of Mahārāja
eties of flower garlands, pieces of cloth, and Nanda, various types of musical instruments re-
mango leaves. The courtyards, the gates near sounded to celebrate the great festival. (13) In
the roads, and everything within the rooms of gladness, the cowherd men enjoyed the great
the houses were perfectly swept and washed festival by splashing one another’s bodies with
with water. (6) a mixture of curd, condensed milk, butter and
water. They threw butter on one another and
The cows, the bulls and the calves were thor- smeared it on one another’s bodies. (14) The
oughly smeared with a mixture of turmeric and great-minded Mahārāja Nanda gave clothing,
oil, mixed with varieties of minerals. Their ornaments and cows in charity to the cowherd
heads were bedecked with peacock feathers, men in order to please Lord Viṣṇu, and thus he
and they were garlanded and covered with cloth improved the condition of his own son in all re-
and golden ornaments. (7) O King Parīkṣit, the spects. He distributed charity to the sūtas, the
cowherd men dressed very opulently with val- māgadhas, the vandīs, and men of all other pro-
uable ornaments and garments such as coats fessions, according to their educational qualifi-
and turbans. Decorated in this way and carrying cations, and satisfied everyone’s desires. (15-
various presentations in their hands, they ap- 16) The most fortunate Rohiṇī, the mother of
proached the house of Nanda Mahārāja. (8) Baladeva, was honored by Nanda Mahārāja and
Yaśodā, and thus she also dressed gorgeously
The gopī wives of the cowherd men were and decorated herself with a necklace, a garland
very pleased to hear that mother Yaśodā had and other ornaments. She was busy wandering
given birth to a son, and they began to decorate here and there to receive the women who were
guests at the festival. (17) O Mahārāja Parīkṣit,
596
the home of Nanda Mahārāja is eternally the raised by you and your wife, Yaśodādevī, con-
abode of the Supreme Personality of Godhead siders you His father and mother. Is He living
and His transcendental qualities and is there- very peacefully in your home with His real
fore always naturally endowed with the opu- mother, Rohiṇī? (27) When one’s friends and
lence of all wealth. Yet beginning from Lord relatives are properly situated, one’s religion,
Kṛṣṇa’s appearance there, it became the place economic development and sense gratification,
for the pastimes of the goddess of fortune. (18) as described in the Vedic literatures, are bene-
ficial. Otherwise, if one’s friends and relatives
Śukadeva Gosvāmī continued: Thereafter, are in distress, these three cannot offer any hap-
my dear King Parīkṣit, O best protector of the piness. (28)
Kuru dynasty, Nanda Mahārāja appointed the
local cowherd men to protect Gokula and then Nanda Mahārāja said: Alas, King Kaṁsa
went to Mathurā to pay the yearly taxes to King killed so many of your children, born of
Kaṁsa. (19) When Vasudeva heard that Nanda Devakī. And your one daughter, the youngest
Mahārāja, his very dear friend and brother, had child of all, entered the heavenly planets. (29)
come to Mathurā and already paid the taxes to Every man is certainly controlled by destiny,
Kaṁsa, he went to Nanda Mahārāja’s resi- which determines the results of one’s fruitive
dence. (20) When Nanda Mahārāja heard that activities. In other words, one has a son or
Vasudeva had come, he was overwhelmed with daughter because of unseen destiny, and when
love and affection, being as pleased as if his the son or daughter is no longer present, this
body had regained its life. Seeing Vasudeva also is due to unseen destiny. Destiny is the ul-
suddenly present, he got up and embraced him timate controller of everyone. One who knows
with both arms. (21) O Mahārāja Parīkṣit, hav- this is never bewildered. (30) Vasudeva said to
ing thus been received and welcomed by Nanda Nanda Mahārāja: Now, my dear brother, since
Mahārāja with honor, Vasudeva sat down very you have paid the annual taxes to Kaṁsa and
peacefully and inquired about his own two sons have also seen me, do not stay in this place for
because of intense love for them. (22) many days. It is better to return to Gokula, since
I know that there may be some disturbances
My dear brother Nanda Mahārāja, at an ad- there. (31)
vanced age you had no son at all and were
hopeless of having one. Therefore, that you Śukadeva Gosvāmī said: After Vasudeva
now have a son is a sign of great fortune. (23) advised Nanda Mahārāja in this way, Nanda
It is also by good fortune that I am seeing you. Mahārāja and his associates, the cowherd men,
Having obtained this opportunity, I feel as if I took permission from Vasudeva, yoked their
have taken birth again. Even though one is pre- bulls to the bullock carts, and started riding for
sent in this world, to meet with intimate friends Gokula. (32)
and dear relatives in this material world is ex-
tremely difficult. (24) Many planks and sticks, SB 10.6: The Killing of the Demon Pūtanā
unable to stay together, are carried away by the
force of a river’s waves. Similarly, although we Śukadeva Gosvāmī continued: My dear
are intimately related with friends and family King, while Nanda Mahārāja was on the way
members, we are unable to stay together be- home, he considered that what Vasudeva had
cause of our varied past deeds and the waves of said could not be false or useless. There must
time. (25) My dear friend Nanda Mahārāja, in have been some danger of disturbances in
the place where you are living with your Gokula. As Nanda Mahārāja thought about the
friends, is the forest favorable for the animals, danger for his beautiful son, Kṛṣṇa, he was
the cows? I hope there is no disease or incon- afraid, and he took shelter at the lotus feet of
venience. The place must be full of water, grass the supreme controller. (1) While Nanda
and other plants. (26) My son Baladeva, being Mahārāja was returning to Gokula, the same
597
fierce Pūtanā whom Kaṁsa had previously en- and cruel, but she looked like a very affection-
gaged to kill babies was wandering about in the ate mother. Thus she resembled a sharp sword
towns, cities and villages, doing her nefarious in a soft sheath. Although seeing her within the
duty. (2) My dear King, wherever people in any room, Yaśodā and Rohiṇī, overwhelmed by her
position perform their occupational duties of beauty, did not stop her, but remained silent be-
devotional service by chanting and hearing cause she treated the child like a mother. (9)
[śravaṇaṁ kīrtanaṁ viṣṇoḥ], there cannot be
any danger from bad elements. Therefore, there On that very spot, the fiercely dangerous
was no need for anxiety about Gokula while the Rākṣasī took Kṛṣṇa on her lap and pushed her
Supreme Personality of Godhead was person- breast into His mouth. The nipple of her breast
ally present. (3) Once upon a time, Pūtanā was smeared with a dangerous, immediately ef-
Rākṣasī, who could move according to her defective poison, but the Supreme Personality of
sire and was wandering in outer space, con- Godhead, Kṛṣṇa, becoming very angry at her,
verted herself by mystic power into a very took hold of her breast, squeezed it very hard
beautiful woman and thus entered Gokula, the with both hands, and sucked out both the poi-
abode of Nanda Mahārāja. (4) Her hips were son and her life. (10) Unbearably pressed in
full, her breasts were large and firm, seeming to every vital point, the demon Pūtanā began to
overburden her slim waist, and she was dressed cry, “Please leave me, leave me! Suck my
very nicely. Her hair, adorned with a garland of breast no longer!” Perspiring, her eyes wide
mallikā flowers, was scattered about her beau- open and her arms and legs flailing, she cried
tiful face. Her earrings were brilliant, and as she very loudly again and again. (11) As Pūtanā
smiled very attractively, glancing upon every- screamed loudly and forcefully, the earth with
one, her beauty drew the attention of all the in- its mountains, and outer space with its planets,
habitants of Vraja, especially the men. When trembled. The lower planets and all directions
the gopīs saw her, they thought that the beauti- vibrated, and people fell down, fearing that
ful goddess of fortune, holding a lotus flower in thunderbolts were falling upon them. (12) In
her hand, had come to see her husband, Kṛṣṇa. this way the demon Pūtanā, very much ag-
(5-6) grieved because her breast was being attacked
by Kṛṣṇa, lost her life. O King Parīkṣit, opening
While searching for small children, Pūtanā, her mouth wide and spreading her arms, legs
whose business was to kill them, entered the and hair, she fell down in the pasturing ground
house of Nanda Mahārāja unobstructed, having in her original form as a Rākṣasī, as Vṛtrāsura
been sent by the superior potency of the Lord. had fallen when killed by the thunderbolt of In-
Without asking anyone’s permission, she en- dra. (13)
tered Nanda Mahārāja’s room, where she saw
the child sleeping in bed, His unlimited power O King Parīkṣit, when the gigantic body of
covered like a powerful fire covered by ashes. Pūtanā fell to the ground, it smashed all the
She could understand that this child was not or- trees within a limit of twelve miles. Appearing
dinary, but was meant to kill all demons. (7) in a gigantic body, she was certainly extraordi-
nary. (14) The Rākṣasī’s mouth was full of
Lord Śrī Kṛṣṇa, the all-pervading Supersoul, teeth, each resembling the front of a plow, her
lying on the bed, understood that Pūtanā, a nostrils were deep like mountain caves, and her
witch who was expert in killing small children, breasts resembled big slabs of stone fallen from
had come to kill Him. Therefore, as if afraid of a hill. Her scattered hair was the color of cop-
her, Kṛṣṇa closed His eyes. Thus Pūtanā took per. The sockets of her eyes appeared like deep
upon her lap Him who was to be her own anni- blind wells, her fearful thighs resembled the
hilation, just as an unintelligent person places a banks of a river, her arms, legs and feet seemed
sleeping snake on his lap, thinking the snake to like big bridges, and her abdomen appeared like
be a rope. (8) Pūtanā Rākṣasī’s heart was fierce a dried-up lake. The hearts, ears and heads of
598
the cowherd men and women were already master of Śvetadvīpa protect the core of Your
shocked by the Rākṣasī’s screaming, and when heart, and may Lord Yogeśvara protect Your
they saw the fierce wonder of her body, they mind. (24) May Lord Pṛśnigarbha protect Your
were even more frightened. (15-17) Without intelligence, and the Supreme Personality of
fear, the child Kṛṣṇa was playing on the upper Godhead Your soul. While You are playing,
portion of Pūtanā Rākṣasī’s breast, and when may Govinda protect You, and while You are
the gopīs saw the child’s wonderful activities, sleeping may Mādhava protect You. May Lord
they immediately came forward with great ju- Vaikuṇṭha protect You while You are walking,
bilation and picked Him up. (18) and may Lord Nārāyaṇa, the husband of the
goddess of fortune, protect You while You are
Thereafter, mother Yaśodā and Rohiṇī, sitting. Similarly, may Lord Yajñabhuk, the
along with the other elderly gopīs, waved about fearful enemy of all evil planets, always protect
the switch of a cow to give full protection to the You while You enjoy life. (25-26) The evil
child Śrī Kṛṣṇa. (19) The child was thoroughly witches known as Ḍākinīs, Yātudhānīs and
washed with cow urine and then smeared with Kuṣmāṇḍas are the greatest enemies of chil-
the dust raised by the movements of the cows. dren, and the evil spirits like Bhūtas, Pretas,
Then different names of the Lord were applied Piśācas, Yakṣas, Rākṣasas and Vināyakas, as
with cow dung on twelve different parts of His well as witches like Koṭarā, Revatī, Jyeṣṭhā,
body, beginning with the forehead, as done in Pūtanā and Mātṛkā, are always ready to give
applying tilaka. In this way, the child was given trouble to the body, the life air and the senses,
protection. (20) The gopīs first executed the causing loss of memory, madness and bad
process of ācamana, drinking a sip of water dreams. Like the most experienced evil stars,
from the right hand. They purified their bodies they all create great disturbances, especially for
and hands with the nyāsa-mantra and then ap- children, but one can vanquish them simply by
plied the same mantra upon the body of the uttering Lord Viṣṇu’s name, for when Lord
child. (21) Viṣṇu’s name resounds, all of them become
afraid and go away. (27-29)
[Śukadeva Gosvāmī informed Mahārāja
Parīkṣit that the gopīs, following the proper Śrīla Śukadeva Gosvāmī continued: All
system, protected Kṛṣṇa, their child, with this the gopīs, headed by mother Yaśodā, were
mantra.] May Aja protect Your legs, may bound by maternal affection. After they thus
Maṇimān protect Your knees, Yajña Your chanted mantras to protect the child, mother
thighs, Acyuta the upper part of Your waist, Yaśodā gave the child the nipple of her breast
and Hayagrīva Your abdomen. May Keśava to suck and then got Him to lie down on His
protect Your heart, Īśa Your chest, the sun-god bed. (30) Meanwhile, all the cowherd men,
Your neck, Viṣṇu Your arms, Urukrama Your headed by Nanda Mahārāja, returned from Ma-
face, and Īśvara Your head. May Cakrī protect thurā, and when they saw on the way the gigan-
You from the front; may Śrī Hari, Gadādharī, tic body of Pūtanā lying dead, they were struck
the carrier of the club, protect You from the with great wonder. (31) Nanda Mahārāja and
back; and may the carrier of the bow, who is the other gopas exclaimed: My dear friends,
known as the enemy of Madhu, and Lord you must know that Ānakadundubhi,
Ajana, the carrier of the sword, protect Your Vasudeva, has become a great saint or a master
two sides. May Lord Urugāya, the carrier of the of mystic power. Otherwise how could he have
conchshell, protect You from all corners; may foreseen this calamity and predicted it to us?
Upendra protect You from above; may Garuḍa (32) The inhabitants of Vraja cut the gigantic
protect You on the ground; and may Lord body of Pūtanā into pieces with the help of
Haladhara, the Supreme Person, protect You on axes. Then they threw the pieces far away, cov-
all sides. (22-23) May Hṛṣīkeśa protect Your ered them with wood and burned them to ashes.
senses, and Nārāyaṇa Your life air. May the (33) Because of Kṛṣṇa’s having sucked the
599
breast of the Rākṣasī Pūtanā, when Kṛṣṇa killed how Pūtanā had come and then been killed by
her she was immediately freed of all material Kṛṣṇa, they were certainly astonished, and they
contamination. Her sinful reactions automati- offered their blessings to the child for His won-
cally vanished, and therefore when her gigantic derful deed of killing Pūtanā. Nanda Mahārāja,
body was being burnt, the smoke emanating of course, was very much obliged to Vasudeva,
from her body was fragrant like aguru incense. who had foreseen the incident, and simply
(34) Pūtanā was always hankering for the blood thanked him, thinking how wonderful
of human children, and with that desire she Vasudeva was. (42) O Mahārāja Parīkṣit, best
came to kill Kṛṣṇa; but because she offered her of the Kurus, Nanda Mahārāja was very liberal
breast to the Lord, she attained the greatest and simple. He immediately took his son Kṛṣṇa
achievement. What then is to be said of those on his lap as if Kṛṣṇa had returned from death,
who had natural devotion and affection for and by formally smelling his son’s head, Nanda
Kṛṣṇa as mothers and who offered Him their Mahārāja undoubtedly enjoyed transcendental
breasts to suck or offered something very dear, bliss. (43) Any person who hears with faith and
as a mother offers something to a child? (35- devotion about how Kṛṣṇa, the Supreme Per-
36) The Supreme Personality of Godhead, sonality of Godhead, killed Pūtanā, and who
Kṛṣṇa, is always situated within the core of the thus invests his hearing in such childhood pas-
heart of the pure devotee, and He is always of- times of Kṛṣṇa, certainly attains attachment for
fered prayers by such worshipable personalities Govinda, the supreme, original person. (44)
as Lord Brahmā and Lord Śiva. Because Kṛṣṇa
embraced Pūtanā’s body with great pleasure SB 10.7: The Killing of the Demon
and sucked her breast, although she was a great Tṛṇāvarta
witch, she attained the position of a mother in
the transcendental world and thus achieved the King Parīkṣit said: My lord, Śukadeva
highest perfection. What then is to be said of Gosvāmī, all the various activities exhibited by
the cows whose nipples Kṛṣṇa sucked with the incarnations of the Supreme Personality of
great pleasure and who offered their milk very Godhead are certainly pleasing to the ear and to
jubilantly with affection exactly like that of a the mind. Simply by one’s hearing of these ac-
mother? (37-38) The Supreme Personality of tivities, the dirty things in one’s mind immedi-
Godhead, Kṛṣṇa, is the bestower of many ben- ately vanish. Generally we are reluctant to hear
edictions, including liberation [kaivalya], or about the activities of the Lord, but Kṛṣṇa’s
oneness with the Brahman effulgence. For that childhood activities are so attractive that they
Personality of Godhead, the gopīs always felt are automatically pleasing to the mind and ear.
maternal love, and Kṛṣṇa sucked their breasts Thus one’s attachment for hearing about mate-
with full satisfaction. Therefore, because of rial things, which is the root cause of material
their relationship as mother and son, although existence, vanishes, and one gradually devel-
the gopīs were engaged in various family activ- ops devotional service to the Supreme Lord, at-
ities, one should never think that they returned tachment for Him, and friendship with devotees
to this material world after leaving their bodies. who give us the contribution of Kṛṣṇa con-
(39-40) sciousness. If you think it fit, kindly speak
about those activities of the Lord. (1-2) Please
Upon smelling the fragrance of the smoke describe other pastimes of Kṛṣṇa, the Supreme
emanating from Pūtanā’s burning body, many Personality, who appeared on this planet earth,
inhabitants of Vrajabhūmi in distant places imitating a human child and performing won-
were astonished. “Where is this fragrance com- derful activities like killing Pūtanā. (3)
ing from?” they asked. Thus they went to the
spot where Pūtanā’s body was being burnt. (41) Śukadeva Gosvāmī said: When mother
When the inhabitants of Vraja who had come Yaśodā’s baby was slanting His body to at-
from distant places heard the whole story of tempt to rise and turn around, this attempt was
600
observed by a Vedic ceremony. In such a cere- time, the small children present asserted that
mony, called utthāna, which is performed when the cart had been kicked apart by the baby
a child is due to leave the house for the first Kṛṣṇa. As soon as the crying baby had kicked
time, the child is properly bathed. Just after the cart’s wheel, the cart had collapsed. There
Kṛṣṇa turned three months old, mother Yaśodā was no doubt about it. (9) The assembled gopīs
celebrated this ceremony with other women of and gopas, unaware that Kṛṣṇa is always unlim-
the neighborhood. On that day, there was a con- ited, could not believe that baby Kṛṣṇa had such
junction of the moon with the constellation Ro- inconceivable power. They could not believe
hiṇī. As the brāhmaṇas joined by chanting Ve- the statements of the children, and therefore
dic hymns and professional musicians also took they neglected these statements as being child-
part, this great ceremony was observed by ish talk. (10)
mother Yaśodā. (4) After completing the bath-
ing ceremony for the child, mother Yaśodā re- Thinking that some bad planet had attacked
ceived the brāhmaṇas by worshiping them with Kṛṣṇa, mother Yaśodā picked up the crying
proper respect and giving them ample food child and allowed Him to suck her breast. Then
grains and other eatables, clothing, desirable she called for experienced brāhmaṇas to chant
cows, and garlands. The brāhmaṇas properly Vedic hymns and perform an auspicious ritual-
chanted Vedic hymns to observe the auspicious istic ceremony. (11) After the strong, stout
ceremony, and when they finished and mother cowherd men assembled the pots and parapher-
Yaśodā saw that the child felt sleepy, she lay nalia on the handcart and set it up as before, the
down on the bed with the child until He was brāhmaṇas performed a ritualistic ceremony
peacefully asleep. (5) The liberal mother with a fire sacrifice to appease the bad planet,
Yaśodā, absorbed in celebrating the utthāna and then, with rice grains, kuśa, water and curd,
ceremony, was busy receiving guests, worship- they worshiped the Supreme Lord. (12) When
ing them with all respect and offering them brāhmaṇas are free from envy, untruthfulness,
clothing, cows, garlands and grains. Thus she unnecessary pride, grudges, disturbance by the
could not hear the child crying for His mother. opulence of others, and false prestige, their
At that time, the child Kṛṣṇa, demanding to blessings never go in vain. Considering this,
drink the milk of His mother’s breast, angrily Nanda Mahārāja soberly took Kṛṣṇa on his lap
threw His legs upward. (6) Lord Śrī Kṛṣṇa was and invited such truthful brāhmaṇas to perform
lying down underneath the handcart in one cor- a ritualistic ceremony according to the holy
ner of the courtyard, and although His little legs hymns of the Sāma Veda, Ṛg Veda and Yajur
were as soft as leaves, when He struck the cart Veda. Then, while the hymns were being
with His legs, it turned over violently and col- chanted, he bathed the child with water mixed
lapsed. The wheels separated from the axle, the with pure herbs, and after performing a fire cer-
hubs and spokes fell apart, and the pole of the emony, he sumptuously fed all the brāhmaṇas
handcart broke. On the cart there were many lit- with first-class grains and other food. (13-15)
tle utensils made of various metals, and all of Nanda Mahārāja, for the sake of the affluence
them scattered hither and thither. (7) When of his own son Kṛṣṇa, gave the brāhmaṇas cows
mother Yaśodā and the other ladies who had as- fully decorated with garments, flower garlands
sembled for the utthāna festival, and all the and gold necklaces. These cows, fully qualified
men, headed by Nanda Mahārāja, saw the won- to give ample milk, were given to the
derful situation, they began to wonder how the brāhmaṇas in charity, and the brāhmaṇas ac-
handcart had collapsed by itself. They began to cepted them and bestowed blessings upon the
wander here and there, trying to find the cause, whole family, and especially upon Kṛṣṇa. (16)
but were unable to do so. (8) The assembled The brāhmaṇas, who were completely expert in
cowherd men and ladies began to contemplate chanting the Vedic hymns, were all yogīs fully
how this thing had happened. “Is it the work of
some demon or evil planet?” they asked. At that
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equipped with mystic powers. Whatever bless- too felt very much aggrieved and joined mother
ings they spoke were certainly never fruitless. Yaśodā in crying, their eyes full of tears. (25)
(17)
Having assumed the form of a forceful
One day, a year after Kṛṣṇa’s appearance, whirlwind, the demon Tṛṇāvarta took Kṛṣṇa
mother Yaśodā was patting her son on her lap. very high in the sky, but when Kṛṣṇa became
But suddenly she felt the child to be heavier heavier than the demon, the demon had to stop
than a mountain peak, and she could no longer his force and could go no further. (26)
bear His weight. (18) Feeling the child to be as
heavy as the entire universe and therefore being Because of Kṛṣṇa’s weight, Tṛṇāvarta con-
anxious, thinking that perhaps the child was be- sidered Him to be like a great mountain or a
ing attacked by some other ghost or demon, the hunk of iron. But because Kṛṣṇa had caught the
astonished mother Yaśodā put the child down demon’s neck, the demon was unable to throw
on the ground and began to think of Nārāyaṇa. Him off. He therefore thought of the child as
Foreseeing disturbances, she called for the wonderful, since he could neither bear the child
brāhmaṇas to counteract this heaviness, and nor cast aside the burden. (27) With Kṛṣṇa
then she engaged in her other household affairs. grasping him by the throat, Tṛṇāvarta choked,
She had no alternative than to remember the lo- unable to make even a sound or even to move
tus feet of Nārāyaṇa, for she could not under- his hands and legs. His eyes popping out, the
stand that Kṛṣṇa was the original source of eve- demon lost his life and fell, along with the little
rything. (19) boy, down to the ground of Vraja. (28) While
the gopīs who had gathered were crying for
While the child was sitting on the ground, a Kṛṣṇa, the demon fell from the sky onto a big
demon named Tṛṇāvarta, who was a servant of slab of stone, his limbs dislocated, as if he had
Kaṁsa’s, came there as a whirlwind, at been pierced by the arrow of Lord Śiva like
Kaṁsa’s instigation, and very easily carried the Tripurāsura. (29) The gopīs immediately
child away into the air. (20) Covering the whole picked Kṛṣṇa up from the chest of the demon
land of Gokula with particles of dust, that de- and delivered Him, free from all inauspicious-
mon, acting as a strong whirlwind, covered ness, to mother Yaśodā. Because the child, alt-
everyone’s vision and began vibrating every- hough taken into the sky by the demon, was un-
where with a greatly fearful sound. (21) For a hurt and now free from all danger and misfor-
moment, the whole pasturing ground was over- tune, the gopīs and cowherd men, headed by
cast with dense darkness from the dust storm, Nanda Mahārāja, were extremely happy. (30) It
and mother Yaśodā was unable to find her son is most astonishing that although this innocent
where she had placed Him. (22) Because of the child was taken away by the Rākṣasa to be
bits of sand thrown about by Tṛṇāvarta, people eaten, He has returned without having been
could not see themselves or anyone else, and killed or even injured. Because this demon was
thus they were illusioned and disturbed. (23) envious, cruel and sinful, he has been killed for
Because of the dust storm stirred up by the his own sinful activities. This is the law of na-
strong whirlwind, mother Yaśodā could find no ture. An innocent devotee is always protected
trace of her son, nor could she understand why. by the Supreme Personality of Godhead, and a
Thus she fell down on the ground like a cow sinful person is always vanquished for his sin-
who has lost her calf and began to lament very ful life. (31) Nanda Mahārāja and the others
pitifully. (24) said: We must previously have performed aus-
terities for a very long time, worshiped the Su-
When the force of the dust storm and the preme Personality of Godhead, performed pi-
winds subsided, Yaśodā’s friends, the other go- ous activities for public life, constructing pub-
pīs, approached mother Yaśodā, hearing her lic roads and wells, and also given charity, as a
pitiful crying. Not seeing Kṛṣṇa present, they result of which this boy, although faced with
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death, has returned to give happiness to His rel- place to another not for their own interests but
atives. (32) Having seen all these incidents in for the sake of poor-hearted gṛhasthas [house-
Bṛhadvana, Nanda Mahārāja became more and holders]. Otherwise they have no interest in go-
more astonished, and he remembered the words ing from one place to another. (4) O great
spoken to him by Vasudeva in Mathurā. (33) saintly person, you have compiled the astrolog-
ical knowledge by which one can understand
One day, mother Yaśodā, having taken past and present unseen things. By the strength
Kṛṣṇa up and placed Him on her lap, was feed- of this knowledge, any human being can under-
ing Him milk from her breast with maternal af- stand what he has done in his past life and how
fection. The milk was flowing from her breast, it affects his present life. This is known to you.
and the child was drinking it. (34) O King (5) My lord, you are the best of the brāhmaṇas,
Parīkṣit, when the child Kṛṣṇa was almost fin- especially because you are fully aware of the
ished drinking His mother’s milk and mother jyotiḥ-śāstra, the astrological science. There-
Yaśodā was touching Him and looking at His fore, you are naturally the spiritual master of
beautiful, brilliantly smiling face, the baby every human being. This being so, since you
yawned, and mother Yaśodā saw in His mouth have kindly come to my house, kindly execute
the whole sky, the higher planetary system and the reformatory activities for my two sons. (6)
the earth, the luminaries in all directions, the
sun, the moon, fire, air, the seas, islands, moun- Garga Muni said: My dear Nanda
tains, rivers, forests, and all kinds of living en- Mahārāja, I am the priestly guide of the Yadu
tities, moving and nonmoving. (35-36) When dynasty. This is known everywhere. Therefore,
mother Yaśodā saw the whole universe within if I perform the purificatory process for your
the mouth of her child, her heart began to throb, sons, Kaṁsa will consider Them the sons of
and in astonishment she wanted to close her Devakī. (7) Kaṁsa is both a great diplomat and
restless eyes. (37) a very sinful man. Therefore, having heard
from Yoga-māyā, the daughter of Devakī, that
SB 10.8: Lord Kṛṣṇa Shows the Universal the child who will kill him has already been
Form Within His Mouth born somewhere else, having heard that the
eighth pregnancy of Devakī could not bring
Śukadeva Gosvāmī said: O Mahārāja forth a female child, and having understood
Parīkṣit, the priest of the Yadu dynasty, namely your friendship with Vasudeva, Kaṁsa, upon
Garga Muni, who was highly elevated in aus- hearing that the purificatory process has been
terity and penance, was then inspired by performed by me, the priest of the Yadu dyn-
Vasudeva to go see Nanda Mahārāja at his asty, may certainly consider all these points and
home. (1) When Nanda Mahārāja saw Garga suspect that Kṛṣṇa is the son of Devakī and
Muni present at his home, Nanda was so Vasudeva. Then he might take steps to kill
pleased that he stood up to receive him with Kṛṣṇa. That would be a catastrophe. (8-9)
folded hands. Although seeing Garga Muni
with his eyes, Nanda Mahārāja could appreci- Nanda Mahārāja said: My dear great sage,
ate that Garga Muni was adhokṣaja; that is, he if you think that your performing this process
was not an ordinary person seen by material of purification will make Kaṁsa suspicious,
senses. (2) When Garga Muni had been then secretly chant the Vedic hymns and per-
properly received as a guest and was very com- form the purifying process of second birth here
fortably seated, Nanda Mahārāja submitted in the cow shed of my house, without the
with gentle and submissive words: Dear sir, be- knowledge of anyone else, even my relatives,
cause you are a devotee, you are full in every- for this process of purification is essential. (10)
thing. Yet my duty is to serve you. Kindly order
me. What can I do for you? (3) O my lord, O Śukadeva Gosvāmī continued: Having
great devotee, persons like you move from one thus been especially requested by Nanda
603
Mahārāja to do that which he already desired to qualities, opulence, name, fame and influence,
do, Garga Muni performed the name-giving He is exactly like Nārāyaṇa. You should all
ceremony for Kṛṣṇa and Balarāma in a solitary raise this child very carefully and cautiously.
place. (11) (19) Śrīla Śukadeva Gosvāmī continued: After
Garga Muni, having instructed Nanda
Garga Muni said: This child, the son of Ro- Mahārāja about Kṛṣṇa, departed for his own
hiṇī, will give all happiness to His relatives and home, Nanda Mahārāja was very pleased and
friends by His transcendental qualities. There- considered himself full of all good fortune. (20)
fore, He will be known as Rāma. And because
He will manifest extraordinary bodily strength, After a short time passed, both brothers,
He will also be known as Bala. Moreover, be- Rāma and Kṛṣṇa, began to crawl on the ground
cause He unites two familiesVasudeva’s family of Vraja with the strength of Their hands and
and the family of Nanda MahārājaHe will be knees and thus enjoy Their childhood play. (21)
known as Saṅkarṣaṇa. (12) Your son Kṛṣṇa ap-
pears as an incarnation in every millennium. In When Kṛṣṇa and Balarāma, with the
the past, He assumed three different col- strength of Their legs, crawled in the muddy
orswhite, red and yellowand now He has ap- places created in Vraja by cow dung and cow
peared in a blackish color. [In another Dvāpara- urine, Their crawling resembled the crawling of
yuga, He appeared (as Lord Rāmacandra) in the serpents, and the sound of Their ankle bells was
color of śuka, a parrot. All such incarnations very charming. Very much pleased by the
have now assembled in Kṛṣṇa.] (13) For many sound of other people’s ankle bells, They used
reasons, this beautiful son of yours sometimes to follow these people as if going to Their
appeared previously as the son of Vasudeva. mothers, but when They saw that these were
Therefore, those who are learned sometimes other people, They became afraid and returned
call this child Vāsudeva. (14) For this son of to Their real mothers, Yaśodā and Rohiṇī. (22)
yours there are many forms and names accord- Dressed with muddy earth mixed with cow
ing to His transcendental qualities and activi- dung and cow urine, the babies looked very
ties. These are known to me, but people in gen- beautiful, and when They went to Their moth-
eral do not understand them. (15) To increase ers, both Yaśodā and Rohiṇī picked Them up
the transcendental bliss of the cowherd men of with great affection, embraced Them and al-
Gokula, this child will always act auspiciously lowed Them to suck the milk flowing from
for you. And by His grace only, you will sur- their breasts. While sucking the breast, the ba-
pass all difficulties. (16) O Nanda Mahārāja, as bies smiled, and Their small teeth were visible.
recorded in history, when there was an irregu- Their mothers, upon seeing those beautiful
lar, incapable government, Indra having been teeth, enjoyed great transcendental bliss. (23)
dethroned, and people were being harassed and Within the house of Nanda Mahārāja, the cow-
disturbed by thieves, this child appeared in or- herd ladies would enjoy seeing the pastimes of
der to protect the people and enable them to the babies Rāma and Kṛṣṇa. The babies would
flourish, and He curbed the rogues and thieves. catch the ends of the calves’ tails, and the
(17) Demons [asuras] cannot harm the demi- calves would drag Them here and there. When
gods, who always have Lord Viṣṇu on their the ladies saw these pastimes, they certainly
side. Similarly, any person or group attached to stopped their household activities and laughed
Kṛṣṇa is extremely fortunate. Because such and enjoyed the incidents. (24) When mother
persons are very much affectionate toward Yaśodā and Rohiṇī were unable to protect the
Kṛṣṇa, they cannot be defeated by demons like babies from calamities threatened by horned
the associates of Kaṁsa [or by the internal en- cows, by fire, by animals with claws and teeth
emies, the senses]. (18) In conclusion, there- such as monkeys, dogs and cats, and by thorns,
fore, O Nanda Mahārāja, this child of yours is swords and other weapons on the ground, they
as good as Nārāyaṇa. In His transcendental
604
were always in anxiety, and their household en- house will say to Him, ‘Oh, You are a thief,’
gagements were disturbed. At that time, they and artificially express anger at Kṛṣṇa. Kṛṣṇa
were fully equipoised in the transcendental ec- will then reply, ‘I am not a thief. You are a
stasy known as the distress of material affec- thief.’ Sometimes, being angry, Kṛṣṇa passes
tion, for this was aroused within their minds. urine and stool in a neat, clean place in our
(25) houses. But now, our dear friend Yaśodā, this
expert thief is sitting before you like a very
O King Parīkṣit, within a very short time good boy.” Sometimes all the gopīs would look
both Rāma and Kṛṣṇa began to walk very easily at Kṛṣṇa sitting there, His eyes fearful so that
in Gokula on Their legs, by Their own strength, His mother would not chastise Him, and when
without the need to crawl. (26) Thereafter, Lord they saw Kṛṣṇa’s beautiful face, instead of
Kṛṣṇa, along with Balarāma, began to play with chastising Him they would simply look upon
the other children of the cowherd men, thus His face and enjoy transcendental bliss. Mother
awakening the transcendental bliss of the cow- Yaśodā would mildly smile at all this fun, and
herd women. (27) Observing the very attractive she would not want to chastise her blessed tran-
childish restlessness of Kṛṣṇa, all the gopīs in scendental child. (31)
the neighborhood, to hear about Kṛṣṇa’s activ-
ities again and again, would approach mother One day while Kṛṣṇa was playing with His
Yaśodā and speak to her as follows. (28) small playmates, including Balarāma and other
sons of the gopas, all His friends came together
“Our dear friend Yaśodā, your son some- and lodged a complaint to mother Yaśodā.
times comes to our houses before the milking “Mother,” they submitted, “Kṛṣṇa has eaten
of the cows and releases the calves, and when earth.” (32) Upon hearing this from Kṛṣṇa’s
the master of the house becomes angry, your playmates, mother Yaśodā, who was always
son merely smiles. Sometimes He devises some full of anxiety over Kṛṣṇa’s welfare, picked
process by which He steals palatable curd, but- Kṛṣṇa up with her hands to look into His mouth
ter and milk, which He then eats and drinks. and chastise Him. Her eyes fearful, she spoke
When the monkeys assemble, He divides it to her son as follows. (33) Dear Kṛṣṇa, why are
with them, and when the monkeys have their You so restless that You have eaten dirt in a
bellies so full that they won’t take more, He solitary place? This complaint has been lodged
breaks the pots. Sometimes, if He gets no op- against You by all Your playmates, including
portunity to steal butter or milk from a house, Your elder brother, Balarāma. How is this? (34)
He will be angry at the householders, and for
His revenge He will agitate the small children Lord Śrī Kṛṣṇa replied: My dear mother, I
by pinching them. Then, when the children have never eaten dirt. All My friends complain-
begin crying, Kṛṣṇa will go away. (29) “When ing against Me are liars. If you think they are
the milk and curd are kept high on a swing being truthful, you can directly look into My
hanging from the ceiling and Kṛṣṇa and mouth and examine it. (35) Mother Yaśodā
Balarāma cannot reach it, They arrange to reach challenged Kṛṣṇa, “If You have not eaten earth,
it by piling up various planks and turning up- then open Your mouth wide.” When challenged
side down the mortar for grinding spices. Being by His mother in this way, Kṛṣṇa, the son of
quite aware of the contents of a pot, They poke Nanda Mahārāja and Yaśodā, to exhibit pas-
holes in it. While the elderly gopīs go about times like a human child, opened His mouth.
their household affairs, Kṛṣṇa and Balarāma Although the Supreme Personality of Godhead,
sometimes go into a dark room, brightening the Kṛṣṇa, who is full of all opulences, did not dis-
place with the valuable jewels and ornaments turb His mother’s parental affection, His opu-
on Their bodies and taking advantage of this lence was automatically displayed, for Kṛṣṇa’s
light by stealing. (30) “When Kṛṣṇa is caught opulence is never lost at any stage, but is man-
in His naughty activities, the master of the ifest at the proper time. (36)
605
Kṛṣṇa had shown the universal form within His

When Kṛṣṇa opened His mouth wide by the mouth, mother Yaśodā took her son on her lap
order of mother Yaśodā, she saw within His as before, feeling increased affection in her
mouth all moving and nonmoving entities, heart for her transcendental child. (44) The glo-
outer space, and all directions, along with ries of the Supreme Personality of Godhead are
mountains, islands, oceans, the surface of the studied through the three Vedas, the Upaniṣads,
earth, the blowing wind, fire, the moon and the the literature of Sāṅkhya-yoga, and other
stars. She saw the planetary systems, water, Vaiṣṇava literature, yet mother Yaśodā consid-
light, air, sky, and creation by transformation of ered that Supreme Person her ordinary child.
ahaṅkāra. She also saw the senses, the mind, (45)
sense perception, and the three qualities, good-
ness, passion and ignorance. She saw the time Having heard of the great fortune of mother
allotted for the living entities, she saw natural Yaśodā, Parīkṣit Mahārāja inquired from
instinct and the reactions of karma, and she saw Śukadeva Gosvāmī: O learned brāhmaṇa,
desires and different varieties of bodies, mov- mother Yaśodā’s breast milk was sucked by the
ing and nonmoving. Seeing all these aspects of Supreme Personality of Godhead. What past
the cosmic manifestation, along with herself auspicious activities did she and Nanda
and Vṛndāvana-dhāma, she became doubtful Mahārāja perform to achieve such perfection in
and fearful of her son’s nature. (37-39) [Mother ecstatic love? (46) Although Kṛṣṇa was so
Yaśodā began to argue within herself:] Is this a pleased with Vasudeva and Devakī that He de-
dream, or is it an illusory creation by the exter- scended as their son, they could not enjoy
nal energy? Has this been manifested by my Kṛṣṇa’s magnanimous childhood pastimes,
own intelligence, or is it some mystic power of which are so great that simply chanting about
my child? (40) Therefore, let me surrender unto them vanquishes the contamination of the ma-
the Supreme Personality of Godhead and offer terial world. Nanda Mahārāja and Yaśodā,
my obeisances unto Him, who is beyond the however, enjoyed these pastimes fully, and
conception of human speculation, the mind, ac- therefore their position is always better than
tivities, words and arguments, who is the origi- that of Vasudeva and Devakī. (47)
nal cause of this cosmic manifestation, by
whom the entire cosmos is maintained, and by Śukadeva Gosvāmī said: To follow the or-
whom we can conceive of its existence. Let me ders of Lord Brahmā, Droṇa, the best of the Va-
simply offer my obeisances, for He is beyond sus, along with his wife, Dharā, spoke to Lord
my contemplation, speculation and meditation. Brahmā in this way. (48) Droṇa and Dharā said:
He is beyond all of my material activities. (41) Please permit us to be born on the planet earth
It is by the influence of the Supreme Lord’s so that after our appearance, the Supreme Lord,
māyā that I am wrongly thinking that Nanda the Personality of Godhead, the supreme con-
Mahārāja is my husband, that Kṛṣṇa is my son, troller and master of all planets, will also ap-
and that because I am the queen of Nanda pear and spread devotional service, the ultimate
Mahārāja, all the wealth of cows and calves are goal of life, so that those born in this material
my possessions and all the cowherd men and world may very easily be delivered from the
their wives are my subjects. Actually, I also am miserable condition of materialistic life by ac-
eternally subordinate to the Supreme Lord. He cepting this devotional service. (49) When
is my ultimate shelter. (42) Mother Yaśodā, by Brahmā said, “Yes, let it be so,” the most for-
the grace of the Lord, could understand the real tune Droṇa, who was equal to Bhagavān, ap-
truth. But then again, the supreme master, by peared in Vrajapura, Vṛndāvana, as the most fa-
the influence of the internal potency, Yoga- mous Nanda Mahārāja, and his wife, Dharā, ap-
māyā, inspired her to become absorbed in in- peared as mother Yaśodā. (50) Thereafter, O
tense maternal affection for her son. (43) Im- Mahārāja Parīkṣit, best of the Bhāratas, when
mediately forgetting Yoga-māyā’s illusion that the Supreme Personality of Godhead became
606
the son of Nanda Mahārāja and Yaśodā, they with drinking the milk of His mother’s breast.
maintained continuous, unswerving devotional (5) Being very angry and biting His reddish lips
love in parental affection. And in their associa- with His teeth, Kṛṣṇa, with false tears in His
tion, all the other inhabitants of Vṛndāvana, the eyes, broke the container of yogurt with a piece
gopas and gopīs, developed the culture of of stone. Then He entered a room and began to
kṛṣṇa-bhakti. (51) Thus the Supreme Personal- eat the freshly churned butter in a solitary
ity, Kṛṣṇa, along with Balarāma, lived in Vra- place. (6)
jabhūmi, Vṛndāvana, just to substantiate the
benediction of Brahmā. By exhibiting different Mother Yaśodā, after taking down the hot
pastimes in His childhood, He increased the milk from the oven, returned to the churning
transcendental pleasure of Nanda and the other spot, and when she saw that the container of yo-
inhabitants of Vṛndāvana. (52) gurt was broken and that Kṛṣṇa was not present,
she concluded that the breaking of the pot was
SB 10.9: Mother Yaśodā Binds Lord the work of Kṛṣṇa. (7) Kṛṣṇa, at that time, was
Kṛṣṇa sitting on an upside-down wooden mortar for
grinding spices and was distributing milk prep-
ŚrīŚukadeva Gosvāmī continued: One arations such as yogurt and butter to the mon-
day when mother Yaśodā saw that all the maid- keys as He liked. Because of having stolen, He
servants were engaged in other household af- was looking all around with great anxiety, sus-
fairs, she personally began to churn the yogurt. pecting that He might be chastised by His
While churning, she remembered the childish mother. Mother Yaśodā, upon seeing Him, very
activities of Kṛṣṇa, and in her own way she cautiously approached Him from behind. (8)
composed songs and enjoyed singing to herself When Lord Śrī Kṛṣṇa saw His mother, stick in
about all those activities. (1-2) hand, He very quickly got down from the top of
the mortar and began to flee as if very much
Dressed in a saffron-yellow sari, with a belt afraid. Although yogīs try to capture Him as
tied about her full hips, mother Yaśodā pulled Paramātmā by meditation, desiring to enter into
on the churning rope, laboring considerably, the effulgence of the Lord with great austerities
her bangles and earrings moving and vibrating and penances, they fail to reach Him. But
and her whole body shaking. Because of her in- mother Yaśodā, thinking that same Personality
tense love for her child, her breasts were wet of Godhead, Kṛṣṇa, to be her son, began fol-
with milk. Her face, with its very beautiful eye- lowing Kṛṣṇa to catch Him. (9) While follow-
brows, was wet with perspiration, and mālatī ing Kṛṣṇa, mother Yaśodā, her thin waist over-
flowers were falling from her hair. (3) burdened by her heavy breasts, naturally had to
reduce her speed. Because of following Kṛṣṇa
While mother Yaśodā was churning butter, very swiftly, her hair became loose, and the
Lord Kṛṣṇa, desiring to drink the milk of her flowers in her hair were falling after her. Yet
breast, appeared before her, and in order to in- she did not fail to capture her son, Kṛṣṇa. (10)
crease her transcendental pleasure, He caught When caught by mother Yaśodā, Kṛṣṇa became
hold of the churning rod and began to prevent more and more afraid and admitted to being an
her from churning. (4) Mother Yaśodā then em- offender. As she looked upon Him, she saw that
braced Kṛṣṇa, allowed Him to sit down on her He was crying, His tears mixing with the black
lap, and began to look upon the face of the Lord ointment around His eyes, and as He rubbed
with great love and affection. Because of her His eyes with His hands, He smeared the oint-
intense affection, milk was flowing from her ment all over His face. Mother Yaśodā, catch-
breast. But when she saw that the milk pan on ing her beautiful son by the hand, mildly began
the oven was boiling over, she immediately left to chastise Him. (11)
her son to take care of the overflowing milk, Mother Yaśodā was always overwhelmed
although the child was not yet fully satisfied by intense love for Kṛṣṇa, not knowing who
607
Kṛṣṇa was or how powerful He was. Because Lord Brahmā and Lord Indra, is under the con-
of maternal affection for Kṛṣṇa, she never even trol of the Supreme Personality of Godhead.
cared to know who He was. Therefore, when Yet the Supreme Lord has one transcendental
she saw that her son had become excessively attribute: He comes under the control of His
afraid, she threw the stick away and desired to devotees. This was now exhibited by Kṛṣṇa in
bind Him so that He would not commit any fur- this pastime. (19)
ther naughty activities. (12)
Neither Lord Brahmā, nor Lord Śiva, nor
The Supreme Personality of Godhead has no even the goddess of fortune, who is always the
beginning and no end, no exterior and no inte- better half of the Supreme Lord, can obtain
rior, no front and no rear. In other words, He is from the Supreme Personality of Godhead, the
all-pervading. Because He is not under the in- deliverer from this material world, such mercy
fluence of the element of time, for Him there is as received by mother Yaśodā. (20) The Su-
no difference between past, present and future; preme Personality of Godhead, Kṛṣṇa, the son
He exists in His own transcendental form at all of mother Yaśodā, is accessible to devotees en-
times. Being absolute, beyond relativity, He is gaged in spontaneous loving service, but He is
free from distinctions between cause and effect, not as easily accessible to mental speculators,
although He is the cause and effect of every- to those striving for self-realization by severe
thing. That unmanifested person, who is be- austerities and penances, or to those who con-
yond the perception of the senses, had now ap- sider the body the same as the self. (21)
peared as a human child, and mother Yaśodā,
considering Him her own ordinary child, bound While mother Yaśodā was very busy with
Him to the wooden mortar with a rope. (13-14) household affairs, the Supreme Lord, Kṛṣṇa,
When mother Yaśodā was trying to bind the observed twin trees known as yamala-arjuna,
offending child, she saw that the binding rope which in a former millennium had been the
was short by a distance the width of two fin- demigod sons of Kuvera. (22) In their former
gers. Thus she brought another rope to join to birth, these two sons, known as Nalakūvara and
it. (15) Maṇigrīva, were extremely opulent and fortu-
This new rope also was short by a measure- nate. But because of pride and false prestige,
ment of two fingers, and when another rope they did not care about anyone, and thus
was joined to it, it was still two fingers too Nārada Muni cursed them to become trees. (23)
short. As many ropes as she joined, all of them
failed; their shortness could not be overcome. SB 10.10: The Deliverance of the Yamala-
(16) Thus mother Yaśodā joined whatever arjuna Trees
ropes were available in the household, but still
she failed in her attempt to bind Kṛṣṇa. Mother King Parīkṣit inquired from Śukadeva
Yaśodā’s friends, the elderly gopīs in the neigh- Gosvāmī: O great and powerful saint, what
borhood, were smiling and enjoying the fun. was the cause of Nalakūvara’s and Maṇigrīva’s
Similarly, mother Yaśodā, although laboring in having been cursed by Nārada Muni? What did
that way, was also smiling. All of them were they do that was so abominable that even
struck with wonder. (17) Because of mother Nārada, the great sage, became angry at them?
Yaśodā’s hard labor, her whole body became Kindly describe this to me. (1)
covered with perspiration, and the flowers and
comb were falling from her hair. When child Śukadeva Gosvāmī said: O King Parīkṣit,
Kṛṣṇa saw His mother thus fatigued, He be- because the two sons of Kuvera had been ele-
came merciful to her and agreed to be bound. vated to the association of Lord Śiva, of which
(18) O Mahārāja Parīkṣit, this entire universe, they were very much proud, they were allowed
with its great, exalted demigods like Lord Śiva, to wander in a garden attached to Kailāsa Hill,
608
on the bank of the Mandākinī River. Taking ad- to satisfy the temporary whims of this body,
vantage of this, they used to drink a kind of liq- one does not know that he will suffer in his next
uor called Vāruṇī. Accompanied by women birth, for such a sinful miscreant must go to hell
singing after them, they would wander in that and suffer the results of his actions. (10) While
garden of flowers, their eyes always rolling in alive, does this body belong to its employer, to
intoxication. (2-3) the self, to the father, the mother, or the
mother’s father? Does it belong to the person
Within the waters of the Mandākinī Ganges, who takes it away by force, to the slave master
which were crowded with gardens of lotus who purchases it, or to the sons who burn it in
flowers, the two sons of Kuvera would enjoy the fire? Or, if the body is not burned, does it
young girls, just like two male elephants enjoy- belong to the dogs that eat it? Among the many
ing in the water with female elephants. (4) possible claimants, who is the rightful claim-
ant? Not to ascertain this but instead to main-
O Mahārāja Parīkṣit, by some auspicious tain the body by sinful activities is not good.
opportunity for the two boys, the great saint (11) This body, after all, is produced by the un-
Devarṣi Nārada once appeared there by chance. manifested nature and again annihilated and
Seeing them intoxicated, with rolling eyes, he merged in the natural elements. Therefore, it is
could understand their situation. (5) Upon see- the common property of everyone. Under the
ing Nārada, the naked young girls of the demi- circumstances, who but a rascal claims this
gods were very much ashamed. Afraid of being property as his own and while maintaining it
cursed, they covered their bodies with their gar- commits such sinful activities as killing ani-
ments. But the two sons of Kuvera did not do mals just to satisfy his whims? Unless one is a
so; instead, not caring about Nārada, they re- rascal, one cannot commit such sinful activi-
mained naked. (6) Seeing the two sons of the ties. (12) Atheistic fools and rascals who are
demigods naked and intoxicated by opulence very much proud of wealth fail to see things as
and false prestige, Devarṣi Nārada, in order to they are. Therefore, returning them to poverty
show them special mercy, desired to give them is the proper ointment for their eyes so they
a special curse. Thus he spoke as follows. (7) may see things as they are. At least a poverty-
stricken man can realize how painful poverty is,
Nārada Muni said: Among all the attrac- and therefore he will not want others to be in a
tions of material enjoyment, the attraction of painful condition like his own. (13) By seeing
riches bewilders one’s intelligence more than their faces, one whose body has been pricked
having beautiful bodily features, taking birth in by pins can understand the pain of others who
an aristocratic family, and being learned. When are pinpricked. Realizing that this pain is the
one is uneducated but falsely puffed up by same for everyone, he does not want others to
wealth, the result is that one engages his wealth suffer in this way. But one who has never been
in enjoying wine, women and gambling. (8) pricked by pins cannot understand this pain.
Unable to control their senses, rascals who are (14) A poverty-stricken man must automati-
falsely proud of their riches or their birth in cally undergo austerities and penances because
aristocratic families are so cruel that to main- he does not have the wealth to possess any-
tain their perishable bodies, which they think thing. Thus his false prestige is vanquished. Al-
will never grow old or die, they kill poor ani- ways in need of food, shelter and clothing, he
mals without mercy. Sometimes they kill ani- must be satisfied with what is obtained by the
mals merely to enjoy an excursion. (9) While mercy of providence. Undergoing such com-
living one may be proud of one’s body, think- pulsory austerities is good for him because this
ing oneself a very big man, minister, president purifies him and completely frees him from
or even demigod, but whatever one may be, af- false ego. (15) Always hungry, longing for suf-
ter death this body will turn either into worms, ficient food, a poverty-stricken man gradually
into stool or into ashes. If one kills poor animals becomes weaker and weaker. Having no extra
609
potency, his senses are automatically pacified. twin arjuna trees. (23) The Supreme Personal-
A poverty-stricken man, therefore, is unable to ity of Godhead, Śrī Kṛṣṇa, to fulfill the truth-
perform harmful, envious activities. In other fulness of the words of the greatest devotee,
words, such a man automatically gains the re- Nārada, slowly went to that spot where the twin
sults of the austerities and penances adopted arjuna trees were standing. (24)
voluntarily by saintly persons. (16)
“Although these two young men are the sons
Saintly persons may freely associate with of the very rich Kuvera and I have nothing to
those who are poverty-stricken, but not with do with them, Devarṣi Nārada is My very dear
those who are rich. A poverty-stricken man, by and affectionate devotee, and therefore because
association with saintly persons, very soon be- he wanted Me to come face to face with them,
comes uninterested in material desires, and the I must do so for their deliverance.” (25) Having
dirty things within the core of his heart are thus spoken, Kṛṣṇa soon entered between the
cleansed away. (17) Saintly persons [sādhus] two arjuna trees, and thus the big mortar to
think of Kṛṣṇa twenty-four hours a day. They which He was bound turned crosswise and
have no other interest. Why should people ne- stuck between them. (26) By dragging behind
glect the association of such exalted spiritual Him with great force the wooden mortar tied to
personalities and try to associate with material- His belly, the boy Kṛṣṇa uprooted the two trees.
ists, taking shelter of nondevotees, most of By the great strength of the Supreme Person,
whom are proud and rich? (18) Therefore, since the two trees, with their trunks, leaves and
these two persons, drunk with the liquor named branches, trembled severely and fell to the
Vāruṇī, or Mādhvī, and unable to control their ground with a great crash. (27) Thereafter, in
senses, have been blinded by the pride of celes- that very place where the two arjuna trees had
tial opulence and have become attached to fallen, two great, perfect personalities, who ap-
women, I shall relieve them of their false pres- peared like fire personified, came out of the two
tige. (19) These two young men, Nalakūvara trees. The effulgence of their beauty illuminat-
and Maṇigrīva, are by fortune the sons of the ing all directions, with bowed heads they of-
great demigod Kuvera, but because of false fered obeisances to Kṛṣṇa, and with hands
prestige and madness after drinking liquor, they folded they spoke the following words. (28)
are so fallen that they are naked but cannot un-
derstand that they are. Therefore, because they O Lord Kṛṣṇa, Lord Kṛṣṇa, Your opulent
are living like trees(for trees are naked but are mysticism is inconceivable. You are the su-
not conscious), these two young men should re- preme, original person, the cause of all causes,
ceive the bodies of trees. This will be proper immediate and remote, and You are beyond this
punishment. Nonetheless, after they become material creation. Learned brāhmaṇas know
trees and until they are released, by my mercy [on the basis of the Vedic statement sarvaṁ
they will have remembrance of their past sinful khalv idaṁ brahma] that You are everything
activities. Moreover, by my special favor, after and that this cosmic manifestation, in its gross
the expiry of one hundred years by the meas- and subtle aspects, is Your form. (29) You are
urement of the demigods, they will be able to the Supreme Personality of Godhead, the con-
see the Supreme Personality of Godhead, troller of everything. The body, life, ego and
Vāsudeva, face to face, and thus revive their senses of every living entity are Your own self.
real position as devotees. (20-22) You are the Supreme Person, Viṣṇu, the imper-
ishable controller. You are the time factor, the
Śukadeva Gosvāmī continued: Having immediate cause, and You are material nature,
thus spoken, the great saint Devarṣi Nārada re- consisting of the three modes passion, good-
turned to his āśrama, known as Nārāyaṇa- ness and ignorance. You are the original cause
āśrama, and Nalakūvara and Maṇigrīva became of this material manifestation. You are the Su-
persoul, and therefore You know everything
610
within the core of the heart of every living en- Kṛṣṇa, the Supreme Godhead, is the master of
tity. (30-31) O Lord, You exist before the crea- all and was certainly Gokuleśvara, the master
tion. Therefore, who, trapped by a body of ma- of Gokula, He was bound to the wooden mortar
terial qualities in this material world, can un- by the ropes of the gopīs, and therefore, smiling
derstand You? (32) O Lord, whose glories are widely, He spoke to the sons of Kuvera the fol-
covered by Your own energy, You are the Su- lowing words. (39)
preme Personality of Godhead. You are
Saṅkarṣaṇa, the origin of creation, and You are The Supreme Personality of Godhead
Vāsudeva, the origin of the caturvyūha. Be- said: The great saint Nārada Muni is very mer-
cause You are everything and are therefore the ciful. By his curse, he showed the greatest favor
Supreme Brahman, we simply offer our re- to both of you, who were mad after material op-
spectful obeisances unto You. (33) Appearing ulence and who had thus become blind. Alt-
in bodies like those of an ordinary fish, tortoise hough you fell from the higher planet Svar-
and hog, You exhibit activities impossible for galoka and became trees, you were most fa-
such creatures to performextraordinary, incom- vored by him. I knew of all these incidents from
parable, transcendental activities of unlimited the very beginning. (40)
power and strength. These bodies of Yours, When one is face to face with the sun, there
therefore, are not made of material elements, is no longer darkness for one’s eyes. Similarly,
but are incarnations of Your Supreme Person- when one is face to face with a sādhu, a devo-
ality. You are the same Supreme Personality of tee, who is fully determined and surrendered to
Godhead, who have now appeared, with full the Supreme Personality of Godhead, one will
potency, for the benefit of all living entities no longer be subject to material bondage. (41)
within this material world. (34-35) O Nalakūvara and Maṇigrīva, now you may
both return home. Since you desire to be always
O supremely auspicious, we offer our re- absorbed in My devotional service, your desire
spectful obeisances unto You, who are the su- to develop love and affection for Me will be
preme good. O most famous descendant and fulfilled, and now you will never fall from that
controller of the Yadu dynasty, O son of platform. (42)
Vasudeva, O most peaceful, let us offer our
obeisances unto Your lotus feet. (36) O su- Śukadeva Gosvāmī said: The Supreme
preme form, we are always servants of Your Personality of Godhead having spoken to the
servants, especially of Nārada Muni. Now give two demigods in this way, they circumambu-
us permission to leave for our home. It is by the lated the Lord, who was bound to the wooden
grace and mercy of Nārada Muni that we have mortar, and offered obeisances to Him. After
been able to see You face to face. (37) Hence- taking the permission of Lord Kṛṣṇa, they re-
forward, may all our words describe Your pas- turned to their respective homes. (43)
times, may our ears engage in aural reception
of Your glories, may our hands, legs and other SB 10.11: The Childhood Pastimes of
senses engage in actions pleasing to You, and Kṛṣṇa
may our minds always think of Your lotus feet.
May our heads offer our obeisances to every- Śukadeva Gosvāmī continued: O
thing within this world, because all things are Mahārāja Parīkṣit, when the yamala-arjuna
also Your different forms, and may our eyes see trees fell, all the cowherd men in the neighbor-
the forms of Vaiṣṇavas, who are nondifferent hood, hearing the fierce sound and fearing
from You. (38) thunderbolts, went to the spot. (1) There they
saw the fallen yamala-arjuna trees on the
Śukadeva Gosvāmī continued: The two ground, but they were bewildered because even
young demigods thus offered prayers to the Su- though they could directly perceive that the
preme Personality of Godhead. Although Śrī trees had fallen, they could not trace out the
611
cause for their having done so. (2) Kṛṣṇa was show that He had sufficient strength. (8) To
bound by the rope to the ulūkhala, the mortar, pure devotees throughout the world who could
which He was dragging. But how could He understand His activities, the Supreme Person-
have pulled down the trees? Who had actually ality of Godhead, Kṛṣṇa, exhibited how much
done it? Where was the source for this incident? He can be subdued by His devotees, His serv-
Considering all these astounding things, the ants. In this way He increased the pleasure of
cowherd men were doubtful and bewildered. the Vrajavāsīs by His childhood activities. (9)
(3)
Once a woman selling fruit was calling, “O
Then all the cowherd boys said: It is Kṛṣṇa inhabitants of Vrajabhūmi, if you want to pur-
who has done this. When He was in between chase some fruits, come here!” Upon hearing
the two trees, the mortar fell crosswise. Kṛṣṇa this, Kṛṣṇa immediately took some grains and
dragged the mortar, and the two trees fell down. went to barter as if He needed some fruits. (10)
After that, two beautiful men came out of the
trees. We have seen this with our own eyes. (4) While Kṛṣṇa was going to the fruit vendor
Because of intense paternal affection, the cow- very hastily, most of the grains He was holding
herd men, headed by Nanda, could not believe fell. Nonetheless, the fruit vendor filled
that Kṛṣṇa could have uprooted the trees in such Kṛṣṇa’s hands with fruits, and her fruit basket
a wonderful way. Therefore, they could not put was immediately filled with jewels and gold.
their faith in the words of the boys. Some of the (11)
men, however, were in doubt. “Since Kṛṣṇa
was predicted to equal Nārāyaṇa,” they Once, after the uprooting of the yamala-ar-
thought, “it might be that He could have done juna trees, Rohiṇīdevī went to call Rāma and
it.” (5) When Nanda Mahārāja saw his own son Kṛṣṇa, who had both gone to the riverside and
bound with ropes to the wooden mortar and were playing with the other boys with deep at-
dragging it, he smiled and released Kṛṣṇa from tention. (12) Because of being too attached to
His bonds. (6) playing with the other boys, Kṛṣṇa and
Balarāma did not return upon being called by
The gopīs would say, “If You dance, my Rohiṇī. Therefore, Rohiṇī sent mother Yaśodā
dear Kṛṣṇa, then I shall give You half a sweet- to call Them back, because mother Yaśodā was
meat.” By saying these words or by clapping more affectionate to Kṛṣṇa and Balarāma. (13)
their hands, all the gopīs encouraged Kṛṣṇa in Kṛṣṇa and Balarāma, being attached to Their
different ways. At such times, although He was play, were playing with the other boys although
the supremely powerful Personality of God- it was very late. Therefore, mother Yaśodā
head, He would smile and dance according to called Them back for lunch. Because of her ec-
their desire, as if He were a wooden doll in their static love and affection for Kṛṣṇa and
hands. Sometimes He would sing very loudly, Balarāma, milk flowed from her breasts. (14)
at their bidding. In this way, Kṛṣṇa came com- Mother Yaśodā said: My dear son Kṛṣṇa, lotus-
pletely under the control of the gopīs. (7) eyed Kṛṣṇa, come here and drink the milk of
Sometimes mother Yaśodā and her gopī friends my breast. My dear darling, You must be very
would tell Kṛṣṇa, “Bring this article” or “Bring tired because of hunger and the fatigue of play-
that article.” Sometimes they would order Him ing so long. There is no need to play any more.
to bring a wooden plank, wooden shoes or a (15) My dear Baladeva, best of our family,
wooden measuring pot, and Kṛṣṇa, when thus please come immediately with Your younger
ordered by the mothers, would try to bring brother, Kṛṣṇa. You both ate in the morning,
them. Sometimes, however, as if unable to raise and now You ought to eat something more. (16)
these things, He would touch them and stand Nanda Mahārāja, the King of Vraja, is now
there. Just to invite the pleasure of His relatives, waiting to eat. O my dear son Balarāma, he is
He would strike His body with His arms to waiting for You. Therefore, come back to
612
please us. All the boys playing with You and the demon Tṛṇāvarta, in the form of a whirl-
Kṛṣṇa should now go to their homes. (17) wind, took the child away into the dangerous
Mother Yaśodā further told Kṛṣṇa: My dear sky to kill Him, but the demon fell down onto a
son, because of playing all day, Your body has slab of stone. In that case also, by the mercy of
become covered with dust and sand. Therefore, Lord Viṣṇu or His associates, the child was
come back, take Your bath and cleanse Your- saved. (25)
self. Today the moon is conjoined with the aus- Even the other day, neither Kṛṣṇa nor any of
picious star of Your birth. Therefore, be pure His playmates died from the falling of the two
and give cows in charity to the brāhmaṇas. (18) trees, although the children were near the trees
Just see how all Your playmates of Your own or even between them. This also is to be con-
age have been cleansed and decorated with sidered the mercy of the Supreme Personality
beautiful ornaments by their mothers. You of Godhead. (26) All these incidents are being
should come here, and after You have taken caused by some unknown demon. Before he
Your bath, eaten Your lunch and been deco- comes here to create another disturbance, it is
rated with ornaments, You may play with Your our duty to go somewhere else with the boys
friends again. (19) My dear Mahārāja Parīkṣit, until there are no more disturbances. (27) Be-
because of intense love and affection, mother tween Nandeśvara and Mahāvana is a place
Yaśodā, Kṛṣṇa’s mother, considered Kṛṣṇa, named Vṛndāvana. This place is very suitable
who was at the peak of all opulences, to be her because it is lush with grass, plants and
own son. Thus she took Kṛṣṇa by the hand, creepers for the cows and other animals. It has
along with Balarāma, and brought Them home, nice gardens and tall mountains and is full of
where she performed her duties by fully bath- facilities for the happiness of all the gopas and
ing Them, dressing Them and feeding Them. gopīs and our animals. (28) Therefore, let us
(20) immediately go today. There is no need to wait
any further. If you agree to my proposal, let us
ŚrīŚukadeva Gosvāmī continued: Then prepare all the bullock carts and put the cows in
one time, having seen the great disturbances in front of us, and let us go there. (29)
Bṛhadvana, all the elderly persons among the
cowherd men, headed by Nanda Mahārāja, as- Upon hearing this advice from Upananda,
sembled and began to consider what to do to the cowherd men unanimously agreed. “Very
stop the continuous disturbing situations in nice,” they said. “Very nice.” Thus they sorted
Vraja. (21) At this meeting of all the inhabitants out their household affairs, placed their cloth-
of Gokula, a cowherd man named Upananda, ing and other paraphernalia on the carts, and
who was the most mature in age and knowledge immediately started for Vṛndāvana. (30) Keep-
and was very experienced according to time, ing all the old men, women, children and
circumstances and country, made this sugges- household paraphernalia on the bullock carts
tion for the benefit of Rāma and Kṛṣṇa. (22) He and keeping all the cows in front, the cowherd
said: My dear friends the cowherd men, in or- men picked up their bows and arrows with great
der to do good to this place, Gokula, we should care and sounded bugles made of horn. O King
leave it, because so many disturbances are al- Parīkṣit, in this way, with bugles vibrating all
ways occurring here, just for the purpose of around, the cowherd men, accompanied by
killing Rāma and Kṛṣṇa. (23) The child Kṛṣṇa, their priests, began their journey. (31-32) The
simply by the mercy of the Supreme Personal- cowherd women, riding on the bullock carts,
ity of Godhead, was somehow or other rescued were dressed very nicely with excellent gar-
from the hands of the Rākṣasī Pūtanā, who was ments, and their bodies, especially their breasts,
determined to kill Him. Then, again by the were decorated with fresh kuṅkuma powder.
mercy of the Supreme Godhead, the handcart As they rode, they began to chant with great
missed falling upon the child. (24) Then again, pleasure the pastimes of Kṛṣṇa. (33) Thus hear-
ing about the pastimes of Kṛṣṇa and Balarāma
613
with great pleasure, mother Yaśodā and Ro- demon’s whole body very strongly until the de-
hiṇīdevī, so as not to be separated from Kṛṣṇa mon was dead, and threw him into the top of a
and Balarāma for even a moment, got up with kapittha tree, which then fell down, along with
Them on one bullock cart. In this situation, they the body of the demon, who had assumed a
all looked very beautiful. (34) In this way they great form. (43) Upon seeing the dead body of
entered Vṛndāvana, where it is always pleasing the demon, all the cowherd boys exclaimed,
to live in all seasons. They made a temporary “Well done, Kṛṣṇa! Very good, very good!
place to inhabit by placing their bullock carts Thank You.” In the upper planetary system, all
around them in the shape of a half moon. (35) the demigods were pleased, and therefore they
O King Parīkṣit, when Rāma and Kṛṣṇa saw showered flowers on the Supreme Personality
Vṛndāvana, Govardhana and the banks of the of Godhead. (44)
river Yamunā, They both enjoyed great pleas-
ure. (36) After the killing of the demon, Kṛṣṇa and
Balarāma finished Their breakfast in the morn-
In this way, Kṛṣṇa and Balarāma, acting like ing, and while continuing to take care of the
small boys and talking in half-broken language, calves, They wandered here and there. Kṛṣṇa
gave transcendental pleasure to all the inhabit- and Balarāma, the Supreme Personalities of
ants of Vraja. In due course of time, They be- Godhead, who maintain the entire creation,
came old enough to take care of the calves. (37) now took charge of the calves as if cowherd
Not far away from Their residential quarters, boys. (45) One day all the boys, including
both Kṛṣṇa and Balarāma, equipped with all Kṛṣṇa and Balarāma, each boy taking his own
kinds of playthings, played with other cowherd group of calves, brought the calves to a reser-
boys and began to tend the small calves. (38) voir of water, desiring to allow them to drink.
Sometimes Kṛṣṇa and Balarāma would play on After the animals drank water, the boys drank
Their flutes, sometimes They would throw water there also. (46) Right by the reservoir, the
ropes and stones devised for getting fruits from boys saw a gigantic body resembling a moun-
the trees, sometimes They would throw only tain peak broken and struck down by a thunder-
stones, and sometimes, Their ankle bells tin- bolt. They were afraid even to see such a huge
kling, They would play football with fruits like living being. (47) That great-bodied demon was
bael and āmalakī. Sometimes They would named Bakāsura. He had assumed the body of
cover Themselves with blankets and imitate a duck with a very sharp beak. Having come
cows and bulls and fight with one another, roar- there, he immediately swallowed Kṛṣṇa. (48)
ing loudly, and sometimes They would imitate When Balarāma and the other boys saw that
the voices of the animals. In this way They en- Kṛṣṇa had been devoured by the gigantic duck,
joyed sporting, exactly like two ordinary hu- they became almost unconscious, like senses
man children. (39-40) without life. (49) Kṛṣṇa, who was the father of
Lord Brahmā but who was acting as the son of
One day while Rāma and Kṛṣṇa, along with a cowherd man, became like fire, burning the
Their playmates, were tending the calves on the root of the demon’s throat, and the demon
bank of the river Yamunā, another demon ar- Bakāsura immediately disgorged Him. When
rived there, desiring to kill Them. (41) When the demon saw that Kṛṣṇa, although having
the Supreme Personality of Godhead saw that been swallowed, was unharmed, he immedi-
the demon had assumed the form of a calf and ately attacked Kṛṣṇa again with his sharp beak.
entered among the groups of other calves, He (50)
pointed out to Baladeva, “Here is another de-
mon.” Then He very slowly approached the de- When Kṛṣṇa, the leader of the Vaiṣṇavas,
mon, as if He did not understand the demon’s saw that the demon Bakāsura, the friend of
intentions. (42) Thereafter, Śrī Kṛṣṇa caught Kaṁsa, was endeavoring to attack Him, with
the demon by the hind legs and tail, twirled the His arms He captured the demon by the two
614
halves of the beak, and in the presence of all the not even perceive material tribulations. (58) In
cowherd boys Kṛṣṇa very easily bifurcated this way Kṛṣṇa and Balarāma passed Their
him, as a child splits a blade of vīraṇa grass. By childhood age in Vrajabhūmi by engaging in
thus killing the demon, Kṛṣṇa very much activities of childish play, such as playing hide-
pleased the denizens of heaven. (51) At that and-seek, constructing a make-believe bridge
time, the celestial denizens of the higher plane- on the ocean, and jumping here and there like
tary system showered mallikā-puṣpa, flowers monkeys. (59)
grown in Nandana-kānana, upon Kṛṣṇa, the en-
emy of Bakāsura. They also congratulated Him SB 10.12: The Killing of the Demon
by sounding celestial kettledrums and Aghāsura
conchshells and by offering prayers. Seeing
this, the cowherd boys were struck with won- Śukadeva Gosvāmī continued: O King,
der. (52) Just as the senses are pacified when one day Kṛṣṇa decided to take His breakfast as
consciousness and life return, so when Kṛṣṇa a picnic in the forest. Having risen early in the
was freed from this danger, all the boys, includ- morning, He blew His bugle made of horn and
ing Balarāma, thought that their life had been woke all the cowherd boys and calves with its
restored. They embraced Kṛṣṇa in good con- beautiful sound. Then Kṛṣṇa and the boys,
sciousness, and then they collected their own keeping their respective groups of calves before
calves and returned to Vrajabhūmi, where they them, proceeded from Vrajabhūmi to the forest.
declared the incident loudly. (53) (1) At that time, hundreds and thousands of
cowherd boys came out of their respective
When the cowherd men and women heard homes in Vrajabhūmi and joined Kṛṣṇa, keep-
about the killing of Bakāsura in the forest, they ing before them their hundreds and thousands
were very much astonished. Upon seeing Kṛṣṇa of groups of calves. The boys were very beau-
and hearing the story, they received Kṛṣṇa very tiful, and they were equipped with lunch bags,
eagerly, thinking that Kṛṣṇa and the other boys bugles, flutes, and sticks for controlling the
had returned from the mouth of death. Thus calves. (2) Along with the cowherd boys and
they looked upon Kṛṣṇa and the boys with si- their own groups of calves, Kṛṣṇa came out
lent eyes, not wanting to turn their eyes aside with an unlimited number of calves assembled.
now that the boys were safe. (54) The cowherd Then all the boys began to sport in the forest in
men, headed by Nanda Mahārāja, began to con- a greatly playful spirit. (3) Although all these
template: It is very astonishing that although boys were already decorated by their mothers
this boy Kṛṣṇa has many times faced many var- with ornaments of kāca, guñjā, pearls and gold,
ied causes of death, by the grace of the Supreme when they went into the forest they further dec-
Personality of Godhead it was these causes of orated themselves with fruits, green leaves,
fear that were killed, instead of Him. (55) Alt- bunches of flowers, peacock feathers and soft
hough the causes of death, the daityas, were minerals. (4) All the cowherd boys used to steal
very fierce, they could not kill this boy Kṛṣṇa. one another’s lunch bags. When a boy came to
Rather, because they came to kill innocent understand that his bag had been taken away,
boys, as soon as they approached they them- the other boys would throw it farther away, to
selves were killed, exactly like flies attacking a a more distant place, and those standing there
fire. (56) The words of persons in full would throw it still farther. When the proprietor
knowledge of Brahman never become untrue. of the bag became disappointed, the other boys
It is very wonderful that whatever Garga Muni would laugh, the proprietor would cry, and then
predicted we are now actually experiencing in the bag would be returned. (5) Sometimes
all detail. (57) In this way all the cowherd men, Kṛṣṇa would go to a somewhat distant place to
headed by Nanda Mahārāja, enjoyed topics see the beauty of the forest. Then all the other
about the pastimes of Kṛṣṇa and Balarāma with boys would run to accompany Him, each one
great transcendental pleasure, and they could saying, “I shall be the first to run and touch
615
Kṛṣṇa! I shall touch Kṛṣṇa first!” In this way death was being awaited even by the demigods.
they enjoyed life by repeatedly touching Kṛṣṇa. The demigods drank nectar every day, but still
(6) All the boys would be differently engaged. they feared this great demon and awaited his
Some boys blew their flutes, and others blew death. This demon could not tolerate the tran-
bugles made of horn. Some imitated the buzz- scendental pleasure being enjoyed in the forest
ing of the bumblebees, and others imitated the by the cowherd boys. (13) Aghāsura, who had
voice of the cuckoo. Some boys imitated flying been sent by Kaṁsa, was the younger brother
birds by running after the birds’ shadows on the of Pūtanā and Bakāsura. Therefore, when he
ground, some imitated the beautiful move- came and saw Kṛṣṇa at the head of all the cow-
ments and attractive postures of the swans, herd boys, he thought, “This Kṛṣṇa has killed
some sat down with the ducks, sitting silently, my sister and brother, Pūtanā and Bakāsura.
and others imitated the dancing of the pea- Therefore, in order to please them both, I shall
cocks. Some boys attracted young monkeys in kill this Kṛṣṇa, along with His assistants, the
the trees, some jumped into the trees, imitating other cowherd boys.” (14) Aghāsura thought: If
the monkeys, some made faces as the monkeys somehow or other I can make Kṛṣṇa and His
were accustomed to do, and others jumped associates serve as the last offering of sesame
from one branch to another. Some boys went to and water for the departed souls of my brother
the waterfalls and crossed over the river, jump- and sister, then the inhabitants of Vrajabhūmi,
ing with the frogs, and when they saw their own for whom these boys are the life and soul, will
reflections on the water they would laugh. They automatically die. If there is no life, there is no
would also condemn the sounds of their own need for the body; consequently, when their
echoes. In this way, all the cowherd boys used sons are dead, naturally all the inhabitants of
to play with Kṛṣṇa, who is the source of the Vraja will die. (15) After thus deciding, that
Brahman effulgence for jñānīs desiring to crooked Aghāsura assumed the form of a huge
merge into that effulgence, who is the Supreme python, as thick as a big mountain and as long
Personality of Godhead for devotees who have as eight miles. Having assumed this wonderful
accepted eternal servitorship, and who for ordi- python’s body, he spread his mouth like a big
nary persons is but another ordinary child. The cave in the mountains and lay down on the
cowherd boys, having accumulated the results road, expecting to swallow Kṛṣṇa and His asso-
of pious activities for many lives, were able to ciates the cowherd boys. (16) His lower lip
associate in this way with the Supreme Person- rested on the surface of the earth, and his upper
ality of Godhead. How can one explain their lip was touching the clouds in the sky. The bor-
great fortune? (7-11) Yogīs may undergo se- ders of his mouth resembled the sides of a big
vere austerities and penances for many births cave in a mountain, and the middle of his mouth
by practicing yama, niyama, āsana and was as dark as possible. His tongue resembled
prāṇāyāma, none of which are easily per- a broad traffic-way, his breath was like a warm
formed. Yet in due course of time, when these wind, and his eyes blazed like fire. (17)
yogīs attain the perfection of controlling the
mind, they will still be unable to taste even a Upon seeing this demon’s wonderful form,
particle of dust from the lotus feet of the Su- which resembled a great python, the boys
preme Personality of Godhead. What then can thought that it must be a beautiful scenic spot
we describe about the great fortune of the inof Vṛndāvana. Thereafter, they imagined it to
habitants of Vrajabhūmi, Vṛndāvana, with be similar to the mouth of a great python. In
whom the Supreme Personality of Godhead other words, the boys, unafraid, thought that it
personally lived and who saw the Lord face to was a statue made in the shape of a great python
face? (12) for the enjoyment of their pastimes. (18) The
boys said: Dear friends, is this creature dead, or
My dear King Parīkṣit, thereafter there ap- is it actually a living python with its mouth
peared a great demon named Aghāsura, whose spread wide just to swallow us all? Kindly clear
616
up this doubt. (19) Thereafter they decided: How could both the killing of this demon and
Dear friends, this is certainly an animal sitting the saving of the devotees be performed simul-
here to swallow us all. Its upper lip resembles a taneously? Kṛṣṇa, being unlimitedly potent, de-
cloud reddened by the sunshine, and its lower cided to wait for an intelligent means by which
lip resembles the reddish shadows of a cloud. He could simultaneously save the boys and kill
(20) the demon. Then He entered the mouth of
Aghāsura. (28) When Kṛṣṇa entered the mouth
On the left and right, the two depressions re- of Aghāsura, the demigods hidden behind the
sembling mountain caves are the corners of its clouds exclaimed, “Alas! Alas!” But the friends
mouth, and the high mountain peaks are its of Aghāsura, like Kaṁsa and other demons,
teeth. (21) In length and breadth the animal’s were jubilant. (29)
tongue resembles a broad traffic-way, and the
inside of its mouth is very, very dark, like a When the invincible Supreme Personality of
cave in a mountain. (22) The hot fiery wind is Godhead, Kṛṣṇa, heard the demigods crying
the breath coming out of his mouth, which is “Alas! Alas!” from behind the clouds, He im-
giving off the bad smell of burning flesh be- mediately enlarged Himself within the demon’s
cause of all the dead bodies he has eaten. (23) throat, just to save Himself and the cowherd
Then the boys said, “Has this living creature boys, His own associates, from the demon who
come to swallow us? If he does so, he will im- wished to smash them. (30) Then, because
mediately be killed like Bakāsura, without de- Kṛṣṇa had increased the size of His body, the
lay.” Thus they looked at the beautiful face of demon extended his own body to a very large
Kṛṣṇa, the enemy of Bakāsura, and, laughing size. Nonetheless, his breathing stopped, he
loudly and clapping their hands, they entered suffocated, and his eyes rolled here and there
the mouth of the python. (24) The Supreme and popped out. The demon’s life air, however,
Personality of Godhead, Śrī Kṛṣṇa, who is situ- could not pass through any outlet, and therefore
ated as antaryāmī, the Supersoul, in the core of it finally burst out through a hole in the top of
everyone’s heart, heard the boys talking among the demon’s head. (31) When all the demon’s
themselves about the artificial python. Un- life air had passed away through that hole in the
known to them, it was actually Aghāsura, a de- top of his head, Kṛṣṇa glanced over the dead
mon who had appeared as a python. Kṛṣṇa, calves and cowherd boys and brought them
knowing this, wanted to forbid His associates back to life. Then Mukunda, who can give one
to enter the demon’s mouth. (25) In the mean- liberation, came out from the demon’s mouth
time, while Kṛṣṇa was considering how to stop with His friends and the calves. (32) From the
them, all the cowherd boys entered the mouth body of the gigantic python, a glaring efful-
of the demon. The demon, however, did not gence came out, illuminating all directions, and
swallow them, for he was thinking of his own stayed individually in the sky until Kṛṣṇa came
relatives who had been killed by Kṛṣṇa and was out from the corpse’s mouth. Then, as all the
just waiting for Kṛṣṇa to enter his mouth. (26) demigods looked on, this effulgence entered
Kṛṣṇa saw that all the cowherd boys, who did into Kṛṣṇa’s body. (33) Thereafter, everyone
not know anyone but Him as their Lord, had being pleased, the demigods began to shower
now gone out of His hand and were helpless, flowers from Nandana-kānana, the celestial
having entered like straws into the fire of the dancing girls began to dance, and the Gandhar-
abdomen of Aghāsura, who was death personi- vas, who are famous for singing, offered songs
fied. It was intolerable for Kṛṣṇa to be sepa- of prayer. The drummers began to beat their
rated from His friends the cowherd boys. kettledrums, and the brāhmaṇas offered Vedic
Therefore, as if seeing that this had been ar- hymns. In this way, both in the heavens and on
ranged by His internal potency, Kṛṣṇa was mo- earth, everyone began to perform his own du-
mentarily struck with wonder and unsure of ties, glorifying the Lord. (34) When Lord
what to do. (27) Now, what was to be done? Brahmā heard the wonderful ceremony going
617
on near his planet, accompanied by music and Mahārāja Parīkṣit inquired: O great sage,
songs and sounds of “Jaya! Jaya!” he immedi- how could things done in the past have been de-
ately came down to see the function. Upon see- scribed as being done at the present? Lord Śrī
ing so much glorification of Lord Kṛṣṇa, he was Kṛṣṇa performed this pastime of killing
completely astonished. (35) O King Parīkṣit, Aghāsura during His kaumāra age. How then,
when the python-shaped body of Aghāsura during His paugaṇḍa age, could the boys have
dried up into merely a big skin, it became a described this incident as having happened re-
wonderful place for the inhabitants of cently? (41) O greatest yogī, my spiritual mas-
Vṛndāvana to visit, and it remained so for a ter, kindly describe why this happened. I am
long, long time. (36) This incident of Kṛṣṇa’s very much curious to know about it. I think that
saving Himself and His associates from death it was nothing but another illusion due to
and of giving deliverance to Aghāsura, who had Kṛṣṇa. (42)
assumed the form of a python, took place when
Kṛṣṇa was five years old. It was disclosed in O my lord, my spiritual master, although we
Vrajabhūmi after one year, as if it had taken are the lowest of kṣatriyas, we are glorified and
place on that very day. (37) Kṛṣṇa is the cause benefited because we have the opportunity of
of all causes. The causes and effects of the ma- always hearing from you the nectar of the pious
terial world, both higher and lower, are all cre- activities of the Supreme Personality of God-
ated by the Supreme Lord, the original control- head. (43)
ler. When Kṛṣṇa appeared as the son of Nanda
Mahārāja and Yaśodā, He did so by His cause- Sūta Gosvāmī said: O Śaunaka, greatest of
less mercy. Consequently, for Him to exhibit saints and devotees, when Mahārāja Parīkṣit in-
His unlimited opulence was not at all wonder- quired from Śukadeva Gosvāmī in this way,
ful. Indeed, He showed such great mercy that Śukadeva Gosvāmī, immediately remembering
even Aghāsura, the most sinful miscreant, was subject matters about Kṛṣṇa within the core of
elevated to being one of His associates and his heart, externally lost contact with the ac-
achieving sārūpya-mukti, which is actually im- tions of his senses. Thereafter, with great diffi-
possible for materially contaminated persons to culty, he revived his external sensory percep-
attain. (38) If even only once or even by force tion and began to speak to Mahārāja Parīkṣit
one brings the form of the Supreme Personality about kṛṣṇa-kathā. (44)
of Godhead into one’s mind, one can attain the
supreme salvation by the mercy of Kṛṣṇa, as SB 10.13: The Stealing of the Boys and
did Aghāsura. What then is to be said of those Calves by Brahmā
whose hearts the Supreme Personality of God-
head enters when He appears as an incarnation, Śrīla Śukadeva Gosvāmī said: O best of
or those who always think of the lotus feet of devotees, most fortunate Parīkṣit, you have in-
the Lord, who is the source of transcendental quired very nicely, for although constantly
bliss for all living entities and by whom all il- hearing the pastimes of the Lord, you are per-
lusion is completely removed? (39) ceiving His activities to be newer and newer.
(1) Paramahaṁsas, devotees who have ac-
Śrī Sūta Gosvāmī said: O learned saints, cepted the essence of life, are attached to Kṛṣṇa
the childhood pastimes of Śrī Kṛṣṇa are very in the core of their hearts, and He is the aim of
wonderful. Mahārāja Parīkṣit, after hearing their lives. It is their nature to talk only of Kṛṣṇa
about those pastimes of Kṛṣṇa, who had saved at every moment, as if such topics were newer
him in the womb of his mother, became steady and newer. They are attached to such topics,
in his mind and again inquired from Śukadeva just as materialists are attached to topics of
Gosvāmī to hear about those pious activities. women and sex. (2) O King, kindly hear me
(40) with great attention. Although the activities of
618
the Supreme Lord are very confidential, no or- (10) Kṛṣṇa is yajña-bhukthat is, He eats only
dinary man being able to understand them, I offerings of yajñabut to exhibit His childhood
shall speak about them to you, for spiritual pastimes, He now sat with His flute tucked be-
masters explain to a submissive disciple even tween His waist and His tight cloth on His right
subject matters that are very confidential and side and with His horn bugle and cow-driving
difficult to understand. (3) Then, after saving stick on His left. Holding in His hand a very
the boys and calves from the mouth of nice preparation of yogurt and rice, with pieces
Aghāsura, who was death personified, Lord of suitable fruit between His fingers, He sat like
Kṛṣṇa, the Supreme Personality of Godhead, the whorl of a lotus flower, looking forward to-
brought them all to the bank of the river and ward all His friends, personally joking with
spoke the following words. (4) My dear friends, them and creating jubilant laughter among
just see how this riverbank is extremely beauti- them as He ate. At that time, the denizens of
ful because of its pleasing atmosphere. And just heaven were watching, struck with wonder at
see how the blooming lotuses are attracting how the Personality of Godhead, who eats only
bees and birds by their aroma. The humming in yajña, was now eating with His friends in the
and chirping of the bees and birds is echoing forest. (11)
throughout the beautiful trees in the forest.
Also, here the sands are clean and soft. There- O Mahārāja Parīkṣit, while the cowherd
fore, this must be considered the best place for boys, who knew nothing within the core of their
our sporting and pastimes. (5) I think we should hearts but Kṛṣṇa, were thus engaged in eating
take our lunch here, since we are already hun- their lunch in the forest, the calves went far
gry because the time is very late. Here the away, deep into the forest, being allured by
calves may drink water and go slowly here and green grass. (12) When Kṛṣṇa saw that His
there and eat the grass. (6) friends the cowherd boys were frightened, He,
the fierce controller even of fear itself, said, just
Accepting Lord Kṛṣṇa’s proposal, the cow- to mitigate their fear, “My dear friends, do not
herd boys allowed the calves to drink water stop eating. I shall bring your calves back to
from the river and then tied them to trees where this spot by personally going after them My-
there was green, tender grass. Then the boys self.” (13) “Let Me go and search for the
opened their baskets of food and began eating calves,” Kṛṣṇa said. “Don’t disturb your enjoy-
with Kṛṣṇa in great transcendental pleasure. (7) ment.” Then, carrying His yogurt and rice in
Like the whorl of a lotus flower surrounded by His hand, the Supreme Personality of Godhead,
its petals and leaves, Kṛṣṇa sat in the center, en- Kṛṣṇa, immediately went out to search for the
circled by lines of His friends, who all looked calves of His friends. To please His friends, He
very beautiful. Every one of them was trying to began searching in all the mountains, mountain
look forward toward Kṛṣṇa, thinking that Kṛṣṇa caves, bushes and narrow passages. (14) O
might look toward him. In this way they all en- Mahārāja Parīkṣit, Brahmā, who resides in the
joyed their lunch in the forest. (8) Among the higher planetary system in the sky, had ob-
cowherd boys, some placed their lunch on served the activities of the most powerful Kṛṣṇa
flowers, some on leaves, fruits, or bunches of in killing and delivering Aghāsura, and he was
leaves, some actually in their baskets, some on astonished. Now that same Brahmā wanted to
the bark of trees and some on rocks. This is show some of his own power and see the power
what the children imagined to be their plates as of Kṛṣṇa, who was engaged in His childhood
they ate their lunch. (9) All the cowherd boys pastimes, playing as if with ordinary cowherd
enjoyed their lunch with Kṛṣṇa, showing one boys. Therefore, in Kṛṣṇa’s absence, Brahmā
another the different tastes of the different va- took all the boys and calves to another place.
rieties of preparations they had brought from Thus he became entangled, for in the very near
home. Tasting one another’s preparations, they future he would see how powerful Kṛṣṇa was.
began to laugh and make one another laugh. (15)
619
took special pleasure in feeding Kṛṣṇa, the Par-

Thereafter, when Kṛṣṇa was unable to find abrahman, and Kṛṣṇa drank the milk from His
the calves, He returned to the bank of the river, respective mothers as if it were a nectarean bev-
but there He was also unable to see the cowherd erage. (22) Thereafter, O Mahārāja Parīkṣit, as
boys. Thus He began to search for both the required according to the scheduled round of
calves and the boys, as if He could not under- His pastimes, Kṛṣṇa returned in the evening,
stand what had happened. (16) When Kṛṣṇa entered the house of each of the cowherd boys,
was unable to find the calves and their caretak- and engaged exactly like the former boys, thus
ers, the cowherd boys, anywhere in the forest, enlivening their mothers with transcendental
He could suddenly understand that this was the pleasure. The mothers took care of the boys by
work of Lord Brahmā. (17) Thereafter, just to massaging them with oil, bathing them, smear-
create pleasure both for Brahmā and for the ing their bodies with sandalwood pulp, decorat-
mothers of the calves and cowherd boys, Kṛṣṇa, ing them with ornaments, chanting protective
the creator of the entire cosmic manifestation, mantras, decorating their bodies with tilaka and
expanded Himself as calves and boys. (18) By giving them food. In this way, the mothers
His Vāsudeva feature, Kṛṣṇa simultaneously served Kṛṣṇa personally. (23) Thereafter, all
expanded Himself into the exact number of the cows entered their different sheds and be-
missing cowherd boys and calves, with their gan mooing loudly, calling for their respective
exact bodily features, their particular types of calves. When the calves arrived, the mothers
hands, legs and other limbs, their sticks, bugles began licking the calves’ bodies again and
and flutes, their lunch bags, their particular again and profusely feeding them with the milk
types of dress and ornaments placed in various flowing from their milk bags. (24) Previously,
ways, their names, ages and forms, and their from the very beginning, the gopīs had moth-
special activities and characteristics. By ex- erly affection for Kṛṣṇa. Indeed, their affection
panding Himself in this way, beautiful Kṛṣṇa for Kṛṣṇa exceeded even their affection for
proved the statement samagra-jagad viṣṇuma- their own sons. In displaying their affection,
yam: “Lord Viṣṇu is all-pervading.” (19) they had thus distinguished between Kṛṣṇa and
Now expanding Himself so as to appear as their sons, but now that distinction disappeared.
all the calves and cowherd boys, all of them as (25) Although the inhabitants of Vrajabhūmi,
they were, and at the same time appear as their the cowherd men and cowherd women, previ-
leader, Kṛṣṇa entered Vrajabhūmi, the land of ously had more affection for Kṛṣṇa than for
His father, Nanda Mahārāja, just as He usually their own children, now, for one year, their af-
did while enjoying their company. (20) O fection for their own sons continuously in-
Mahārāja Parīkṣit, Kṛṣṇa, who had divided creased, for Kṛṣṇa had now become their sons.
Himself as different calves and also as different There was no limit to the increment of their af-
cowherd boys, entered different cow sheds as fection for their sons, who were now Kṛṣṇa.
the calves and then different homes as different Every day they found new inspiration for lov-
boys. (21) ing their children as much as they loved Kṛṣṇa.
(26)
The mothers of the boys, upon hearing the
sounds of the flutes and bugles being played by In this way, Lord Śrī Kṛṣṇa, having Himself
their sons, immediately rose from their house- become the cowherd boys and groups of calves,
hold tasks, lifted their boys onto their laps, em- maintained Himself by Himself. Thus He con-
braced them with both arms and began to feed tinued His pastimes, both in Vṛndāvana and in
them with their breast milk, which flowed forth the forest, for one year. (27)
because of extreme love specifically for Kṛṣṇa.
Actually Kṛṣṇa is everything, but at that time, One day, five or six nights before the com-
expressing extreme love and affection, they pletion of the year, Kṛṣṇa, tending the calves,
entered the forest along with Balarāma. (28)
620
Thereafter, while pasturing atop Govardhana the inhabitants of Vraja, including Me, toward
Hill, the cows looked down to find some green these boys and calves is increasing as never be-
grass and saw their calves pasturing near fore, just like our affection for Lord Kṛṣṇa, the
Vṛndāvana, not very far away. (29) When the Supersoul of all living entities. (36) Who is this
cows saw their own calves from the top of mystic power, and where has she come from?
Govardhana Hill, they forgot themselves and Is she a demigod or a demoness? She must be
their caretakers because of increased affection, the illusory energy of My master, Lord Kṛṣṇa,
and although the path was very rough, they ran for who else can bewilder Me? (37)
toward their calves with great anxiety, each
running as if with one pair of legs. Their milk Thinking in this way, Lord Balarāma was
bags full and flowing with milk, their heads and able to see, with the eye of transcendental
tails raised, and their humps moving with their knowledge, that all these calves and Kṛṣṇa’s
necks, they ran forcefully until they reached friends were expansions of the form of Śrī
their calves to feed them. (30) The cows had Kṛṣṇa. (38) Lord Baladeva said, “O supreme
given birth to new calves, but while coming controller! These boys are not great demigods,
down from Govardhana Hill, the cows, because as I previously thought. Nor are these calves
of increased affection for the older calves, al- great sages like Nārada. Now I can see that You
lowed the older calves to drink milk from their alone are manifesting Yourself in all varieties
milk bags and then began licking the calves’ of difference. Although one, You are existing
bodies in anxiety, as if wanting to swallow in the different forms of the calves and boys.
them. (31) The cowherd men, having been un- Please briefly explain this to Me.” Having thus
able to check the cows from going to their been requested by Lord Baladeva, Kṛṣṇa ex-
calves, felt simultaneously ashamed and angry. plained the whole situation, and Baladeva un-
They crossed the rough road with great diffi- derstood it. (39)
culty, but when they came down and saw their
own sons, they were overwhelmed by great af- When Lord Brahmā returned after a moment
fection. (32) At that time, all the thoughts of the of time had passed(according to his own meas-
cowherd men merged in the mellow of paternal urement), he saw that although by human meas-
love, which was aroused by the sight of their urement a complete year had passed, Lord
sons. Experiencing a great attraction, their an- Kṛṣṇa, after all that time, was engaged just as
ger completely disappearing, they lifted their before in playing with the boys and calves, who
sons, embraced them in their arms and enjoyed were His expansions. (40) Lord Brahmā
the highest pleasure by smelling their sons’ thought: Whatever boys and calves there were
heads. (33) Thereafter the elderly cowherd in Gokula, I have kept them sleeping on the bed
men, having obtained great feeling from em- of my mystic potency, and to this very day they
bracing their sons, gradually and with great dif- have not yet risen again. (41) A similar number
ficulty and reluctance ceased embracing them of boys and calves have been playing with
and returned to the forest. But as the men re- Kṛṣṇa for one whole year, yet they are different
membered their sons, tears began to roll down from the ones illusioned by my mystic potency.
from their eyes. (34) Who are they? Where did they come from? (42)
Thus Lord Brahmā, thinking and thinking for a
Because of an increase of affection, the long time, tried to distinguish between those
cows had constant attachment even to those two sets of boys, who were each separately ex-
calves that were grown up and had stopped isting. He tried to understand who was real and
sucking milk from their mothers. When who was not real, but he couldn’t understand at
Baladeva saw this attachment, He was unable all. (43)
to understand the reason for it, and thus He be-
gan to consider as follows. (35) What is this Thus because Lord Brahmā wanted to mys-
wonderful phenomenon? The affection of all tify the all-pervading Lord Kṛṣṇa, who can
621
never be mystified, but who, on the contrary, siddhi; by the mystic potencies, headed by Ajā;
mystifies the entire universe, he himself was and by the twenty-four elements for the crea-
put into bewilderment by his own mystic tion of the material world, headed by the ma-
power. (44) hat-tattva. (52) Then Lord Brahmā saw that
As the darkness of snow on a dark night and kāla(the time factor), svabhāva(one’s own na-
the light of a glowworm in the light of day have ture by association), saṁskāra(reformation),
no value, the mystic power of an inferior person kāma(desire), karma(fruitive activity) and the
who tries to use it against a person of great guṇas(the three modes of material nature), their
power is unable to accomplish anything; in- own independence being completely subordi-
stead, the power of that inferior person is dinate to the potency of the Lord, had all taken
minished. (45) forms and were also worshiping those viṣṇu-
mūrtis. (53) The viṣṇu-mūrtis all had eternal,
Then, while Lord Brahmā looked on, all the unlimited forms, full of knowledge and bliss
calves and the boys tending them immediately and existing beyond the influence of time.
appeared to have complexions the color of blu- Their great glory was not even to be touched by
ish rainclouds and to be dressed in yellow the jñānīs engaged in studying the Upaniṣads.
silken garments. (46) All those personalities (54) Thus Lord Brahmā saw the Supreme Brah-
had four arms, holding conchshell, disc, mace man, by whose energy this entire universe, with
and lotus flower in Their hands. They wore hel- its moving and nonmoving living beings, is
mets on Their heads, earrings on Their ears and manifested. He also saw at the same time all the
garlands of forest flowers around Their necks. calves and boys as the Lord’s expansions. (55)
On the upper portion of the right side of Their
chests was the emblem of the goddess of for- Then, by the power of the effulgence of
tune. Furthermore, They wore armlets on Their those viṣṇu-mūrtis, Lord Brahmā, his eleven
arms, the Kaustubha gem around Their necks, senses jolted by astonishment and stunned by
which were marked with three lines like a transcendental bliss, became silent, just like a
conchshell, and bracelets on Their wrists. With child’s clay doll in the presence of the village
bangles on Their ankles, ornaments on Their deity. (56) The Supreme Brahman is beyond
feet, and sacred belts around Their waists, They mental speculation, He is self-manifest, exist-
all appeared very beautiful. (47-48) Every part ing in His own bliss, and He is beyond the ma-
of Their bodies, from Their feet to the top of terial energy. He is known by the crest jewels
Their heads, was fully decorated with fresh, of the Vedas by refutation of irrelevant
tender garlands of tulasī leaves offered by dev- knowledge. Thus in relation to that Supreme
otees engaged in worshiping the Lord by the Brahman, the Personality of Godhead, whose
greatest pious activities, namely hearing and glory had been shown by the manifestation of
chanting. (49) Those Viṣṇu forms, by Their all the four-armed forms of Viṣṇu, Lord
pure smiling, which resembled the increasing Brahmā, the lord of Sarasvatī, was mystified.
light of the moon, and by the sidelong glances “What is this?” he thought, and then he was not
of Their reddish eyes, created and protected the even able to see. Lord Kṛṣṇa, understanding
desires of Their own devotees, as if by the Brahmā’s position, then at once removed the
modes of passion and goodness. (50) All be- curtain of His yoga-māyā. (57) Lord Brahmā’s
ings, both moving and nonmoving, from the external consciousness then revived, and he
four-headed Lord Brahmā down to the most in- stood up, just like a dead man coming back to
significant living entity, had taken forms and life. Opening his eyes with great difficulty, he
were differently worshiping those viṣṇu-mūr- saw the universe, along with himself. (58)
tis, according to their respective capacities, Then, looking in all directions, Lord Brahmā
with various means of worship, such as dancing immediately saw Vṛndāvana before him, filled
and singing. (51) All the viṣṇu-mūrtis were sur- with trees, which were the means of livelihood
rounded by the opulences, headed by aṇimā- for the inhabitants and which were equally
622
pleasing in all seasons. (59) Vṛndāvana is the of Your pure devotees. Although my mind is
transcendental abode of the Lord, where there completely withdrawn from material affairs, I
is no hunger, anger or thirst. Though naturally cannot understand Your personal form. How,
inimical, both human beings and fierce animals then, could I possibly understand the happiness
live there together in transcendental friendship. You experience within Yourself? (2) Those
(60) Then Lord Brahmā saw the Absolute who, even while remaining situated in their es-
Truthwho is one without a second, who pos- tablished social positions, throw away the pro-
sesses full knowledge and who is unlimitedas- cess of speculative knowledge and with their
suming the role of a child in a family of cow- body, words and mind offer all respects to de-
herd men and standing all alone, just as before, scriptions of Your personality and activities,
with a morsel of food in His hand, searching dedicating their lives to these narrations, which
everywhere for the calves and His cowherd are vibrated by You personally and by Your
friends. (61) After seeing this, Lord Brahmā pure devotees, certainly conquer Your Lord-
hastily got down from his swan carrier, fell ship, although You are otherwise unconquera-
down like a golden rod and touched the lotus ble by anyone within the three worlds. (3) My
feet of Lord Kṛṣṇa with the tips of the four dear Lord, devotional service unto You is the
crowns on his heads. Offering his obeisances, best path for self-realization. If someone gives
he bathed the feet of Kṛṣṇa with the water of his up that path and engages in the cultivation of
tears of joy. (62) Rising and falling again and speculative knowledge, he will simply undergo
again at the lotus feet of Lord Kṛṣṇa for a long a troublesome process and will not achieve his
time, Lord Brahmā remembered over and over desired result. As a person who beats an empty
the Lord’s greatness he had just seen. (63) husk of wheat cannot get grain, one who simply
Then, rising very gradually and wiping his two speculates cannot achieve self-realization. His
eyes, Lord Brahmā looked up at Mukunda. only gain is trouble. (4) O almighty Lord, in the
Lord Brahmā, his head bent low, his mind con- past many yogīs in this world achieved the plat-
centrated and his body trembling, very humbly form of devotional service by offering all their
began, with faltering words, to offer praises to endeavors unto You and faithfully carrying out
Lord Kṛṣṇa. (64) their prescribed duties. Through such devo-
tional service, perfected by the processes of
SB 10.14: Brahmā’s Prayers to Lord hearing and chanting about You, they came to
Kṛṣṇa understand You, O infallible one, and could
easily surrender to You and achieve Your su-
Lord Brahmā said: My dear Lord, You are preme abode. (5) Nondevotees, however, can-
the only worshipable Lord, the Supreme Per- not realize You in Your full personal feature.
sonality of Godhead, and therefore I offer my Nevertheless, it may be possible for them to re-
humble obeisances and prayers just to please alize Your expansion as the impersonal Su-
You. O son of the king of the cowherds, Your preme by cultivating direct perception of the
transcendental body is dark blue like a new Self within the heart. But they can do this only
cloud, Your garment is brilliant like lightning, by purifying their mind and senses of all con-
and the beauty of Your face is enhanced by ceptions of material distinctions and all attach-
Your guñjā earrings and the peacock feather on ment to material sense objects. Only in this way
Your head. Wearing garlands of various forest will Your impersonal feature manifest itself to
flowers and leaves, and equipped with a herd- them. (6)
ing stick, a buffalo horn and a flute, You stand
beautifully with a morsel of food in Your hand. In time, learned philosophers or scientists
(1) My dear Lord, neither I nor anyone else can might be able to count all the atoms of the earth,
estimate the potency of this transcendental the particles of snow, or perhaps even the shin-
body of Yours, which has shown such mercy to ing molecules radiating from the sun, the stars
me and which appears just to fulfill the desires and other luminaries. But among these learned
623
men, who could possibly count the unlimited not the original Nārāyaṇa, O supreme control-
transcendental qualities possessed by You, the ler, since You are the Soul of every embodied
Supreme Personality of Godhead, who have de- being and the eternal witness of all created
scended onto the surface of the earth for the realms? Indeed, Lord Nārāyaṇa is Your expan-
benefit of all living entities? (7) My dear Lord, sion, and He is called Nārāyaṇa because He is
one who earnestly waits for You to bestow the generating source of the primeval water of
Your causeless mercy upon him, all the while the universe. He is real, not a product of Your
patiently suffering the reactions of his past mis- illusory Māyā. (14)
deeds and offering You respectful obeisances
with his heart, words and body, is surely eligi- My dear Lord, if Your transcendental body,
ble for liberation, for it has become his rightful which shelters the entire universe, is actually
claim. (8) My Lord, just see my uncivilized im- lying upon the water, then why were You not
pudence! To test Your power I tried to extend seen by me when I searched for You? And why,
my illusory potency to cover You, the unlim- though I could not envision You properly
ited and primeval Supersoul, who bewilder within my heart, did You then suddenly reveal
even the masters of illusion. What am I com- Yourself? (15)
pared to You? I am just like a small spark in the My dear Lord, in this incarnation You have
presence of a great fire. (9) Therefore, O infal- proved that You are the supreme controller of
lible Lord, kindly excuse my offenses. I have Māyā. Although You are now within this uni-
taken birth in the mode of passion and am verse, the whole universal creation is within
therefore simply foolish, presuming myself a Your transcendental bodya fact You demon-
controller independent of Your Lordship. My strated by exhibiting the universe within Your
eyes are blinded by the darkness of ignorance, abdomen before Your mother, Yaśodā. (16)
which causes me to think of myself as the un-
born creator of the universe. But please con- Just as this entire universe, including You,
sider that I am Your servant and therefore wor- was exhibited within Your abdomen, so it is
thy of Your compassion. (10) What am I, a now manifested here externally in the same ex-
small creature measuring seven spans of my act form. How could such things happen unless
own hand? I am enclosed in a potlike universe arranged by Your inconceivable energy? (17)
composed of material nature, the total material Have You not shown me today that both You
energy, false ego, ether, air, water and earth. Yourself and everything within this creation are
And what is Your glory? Unlimited universes manifestations of Your inconceivable potency?
pass through the pores of Your body just as par- First You appeared alone, and then You mani-
ticles of dust pass through the openings of a fested Yourself as all of Vṛndāvana’s calves
screened window. (11) and cowherd boys, Your friends. Next You ap-
peared as an equal number of four-handed
O Lord Adhokṣaja, does a mother take of- Viṣṇu forms, who were worshiped by all living
fense when the child within her womb kicks beings, including me, and after that You ap-
with his legs? And is there anything in exist- peared as an equal number of complete uni-
encewhether designated by various philoso- verses. Finally, You have now returned to Your
phers as real or as unrealthat is actually outside unlimited form as the Supreme Absolute Truth,
Your abdomen? (12) My dear Lord, it is said one without a second. (18) To persons ignorant
that when the three planetary systems are of Your actual transcendental position, You ap-
merged into the water at the time of dissolution, pear as part of the material world, manifesting
Your plenary portion, Nārāyaṇa, lies down on Yourself by the expansion of Your inconceiva-
the water, gradually a lotus flower grows from ble energy. Thus for the creation of the universe
His navel, and Brahmā takes birth upon that lo- You appear as me [Brahmā], for its mainte-
tus flower. Certainly, these words are not false. nance You appear as Yourself [Viṣṇu], and for
Thus am I not born from You? (13) Are You its annihilation You appear as Lord Trinetra
624
[Śiva]. (19) O Lord, O supreme creator and outside the scope of true knowledge, they cease
master, You have no material birth, yet to de- to exist when one correctly understands that the
feat the false pride of the faithless demons and pure spirit soul is distinct from matter and al-
show mercy to Your saintly devotees, You take ways fully conscious. At that time bondage and
birth among the demigods, sages, human be- liberation no longer have any significance, just
ings, animals and even the aquatics. (20) O su- as day and night have no significance from the
preme great one! O Supreme Personality of perspective of the sun. (26) Just see the foolish-
Godhead! O Supersoul, master of all mystic ness of those ignorant persons who consider
power! Your pastimes are taking place contin- You to be some separated manifestation of illu-
uously in these three worlds, but who can esti- sion and who consider the self, which is actu-
mate where, how and when You are employing ally You, to be something else, the material
Your spiritual energy and performing these in- body. Such fools conclude that the supreme
numerable pastimes? No one can understand soul is to be searched for somewhere outside
the mystery of how Your spiritual energy acts. Your supreme personality. (27)
(21)
O unlimited Lord, the saintly devotees seek
Therefore, this entire universe, which like a You out within their own bodies by rejecting
dream is by nature unreal, nevertheless appears everything separate from You. Indeed, how can
real, and thus it covers one’s consciousness and discriminating persons appreciate the real na-
assails one with repeated miseries. This uni- ture of a rope lying before them until they re-
verse appears real because it is manifested by fute the illusion that it is a snake? (28) My
the potency of illusion emanating from You, Lord, if one is favored by even a slight trace of
whose unlimited transcendental forms are full the mercy of Your lotus feet, he can understand
of eternal happiness and knowledge. (22) You the greatness of Your personality. But those
are the one Supreme Soul, the primeval Su- who speculate to understand the Supreme Per-
preme Personality, the Absolute Truthself- sonality of Godhead are unable to know You,
manifested, endless and beginningless. You are even though they continue to study the Vedas
eternal and infallible, perfect and complete, for many years. (29) My dear Lord, I therefore
without any rival and free from all material des- pray to be so fortunate that in this life as Lord
ignations. Your happiness can never be ob- Brahmā or in another life, wherever I take my
structed, nor have You any connection with birth, I may be counted as one of Your devo-
material contamination. Indeed, You are the in- tees. I pray that wherever I may be, even among
destructible nectar of immortality. (23) Those the animal species, I can engage in devotional
who have received the clear vision of service to Your lotus feet. (30) O almighty
knowledge from the sunlike spiritual master Lord, how greatly fortunate are the cows and
can see You in this way, as the very Soul of all ladies of Vṛndāvana, the nectar of whose breast
souls, the Supersoul of everyone’s own self. milk You have happily drunk to Your full sat-
Thus understanding Your original personality, isfaction, taking the form of their calves and
they are able to cross over the ocean of illusory children! All the Vedic sacrifices performed
material existence. (24) A person who mistakes from time immemorial up to the present day
a rope for a snake becomes fearful, but he then have not given You as much satisfaction. (31)
gives up his fear upon realizing that the so- How greatly fortunate are Nanda Mahārāja, the
called snake does not exist. Similarly, for those cowherd men and all the other inhabitants of
who fail to recognize You as the Supreme Soul Vrajabhūmi! There is no limit to their good for-
of all souls, the expansive illusory material ex- tune, because the Absolute Truth, the source of
istence arises, but knowledge of You at once transcendental bliss, the eternal Supreme Brah-
causes it to subside. (25) The conception of ma- man, has become their friend. (32) Yet even
terial bondage and the conception of liberation though the extent of the good fortune of these
are both manifestations of ignorance. Being residents of Vṛndāvana is inconceivable, we
625
eleven presiding deities of the various senses, My dear Śrī Kṛṣṇa, You bestow happiness upon
headed by Lord Śiva, are also most fortunate, the lotuslike Vṛṣṇi dynasty and expand the
because the senses of these devotees of great oceans consisting of the earth, the demi-
Vṛndāvana are the cups through which we re- gods, the brāhmaṇas and the cows. You dispel
peatedly drink the nectarean, intoxicating bev- the dense darkness of irreligion and oppose the
erage of the honey of Your lotus feet. (33) My demons who have appeared on this earth. O Su-
greatest possible good fortune would be to take preme Personality of Godhead, as long as this
any birth whatever in this forest of Gokula and universe exists and as long as the sun shines, I
have my head bathed by the dust falling from will offer my obeisances unto You. (40)
the lotus feet of any of its residents. Their entire
life and soul is the Supreme Personality of God- Śukadeva Gosvāmī said: Having thus of-
head, Mukunda, the dust of whose lotus feet is fered his prayers, Brahmā circumambulated his
still being searched for in the Vedic mantras. worshipable Lord, the unlimited Personality of
(34) Godhead, three times and then bowed down at
His lotus feet. The appointed creator of the uni-
My mind becomes bewildered just trying to verse then returned to his own residence. (41)
think of what reward other than You could be After granting His son Brahmā permission to
found anywhere. You are the embodiment of all leave, the Supreme Personality of Godhead
benedictions, which You bestow upon these took the calves, who were still where they had
residents of the cowherd community of been a year earlier, and brought them to the
Vṛndāvana. You have already arranged to give riverbank, where He had been taking His meal
Yourself to Pūtanā and her family members in and where His cowherd boyfriends remained
exchange for her disguising herself as a devo- just as before. (42) O King, although the boys
tee. So what is left for You to give these devo- had passed an entire year apart from the Lord
tees of Vṛndāvana, whose homes, wealth, of their very lives, they had been covered by
friends, dear relations, bodies, children and Lord Kṛṣṇa’s illusory potency and thus consid-
very lives and hearts are all dedicated only to ered that year merely half a moment. (43) What
You? (35) My dear Lord Kṛṣṇa, until people indeed is not forgotten by those whose minds
become Your devotees, their material attach- are bewildered by the Lord’s illusory potency?
ments and desires remain thieves, their homes By that power of Māyā, this entire universe re-
remain prisons, and their affectionate feelings mains in perpetual bewilderment, and in this at-
for their family members remain foot-shackles. mosphere of forgetfulness no one can under-
(36) My dear master, although You have noth- stand his own identity. (44)
ing to do with material existence, You come to
this earth and imitate material life just to ex- The cowherd boyfriends said to Lord Kṛṣṇa:
pand the varieties of ecstatic enjoyment for You have returned so quickly! We have not
Your surrendered devotees. (37) eaten even one morsel in Your absence. Please
come here and take Your meal without distrac-
There are people who say, “I know every- tion. (45) Then Lord Hṛṣīkeśa, smiling, fin-
thing about Kṛṣṇa.” Let them think that way. As ished His lunch in the company of His cowherd
far as I am concerned, I do not wish to speak friends. While they were returning from the for-
very much about this matter. O my Lord, let me est to their homes in Vraja, Lord Kṛṣṇa showed
say this much: As far as Your opulences are the cowherd boys the skin of the dead serpent
concerned, they are all beyond the reach of my Aghāsura. (46) Lord Kṛṣṇa’s transcendental
mind, body and words. (38) My dear Kṛṣṇa, I body was decorated with peacock feathers and
now humbly request permission to leave. Actu- flowers and painted with forest minerals, and
ally, You are the knower and seer of all things. His bamboo flute loudly and festively re-
Indeed, You are the Lord of all the universes, sounded. As He called out to His calves by
and yet I offer this one universe unto You. (39) name, His cowherd boyfriends purified the
626
whole world by chanting His glories. Thus apart from the Supreme Lord Kṛṣṇa. (56) The
Lord Kṛṣṇa entered the cow pasture of His fa- original, unmanifested form of material nature
ther, Nanda Mahārāja, and the sight of His is the source of all material things, and the
beauty at once produced a great festival for the source of even that subtle material nature is the
eyes of all the cowherd women. (47) As the Supreme Personality of Godhead, Kṛṣṇa. What,
cowherd boys reached the village of Vraja, they then, could one ascertain to be separate from
sang, “Today Kṛṣṇa saved us by killing a great Him? (57) For those who have accepted the
serpent!” Some of the boys described Kṛṣṇa as boat of the lotus feet of the Lord, who is the
the son of Yaśodā, and others as the son of shelter of the cosmic manifestation and is fa-
Nanda Mahārāja. (48) mous as Murāri, the enemy of the Mura demon,
the ocean of the material world is like the water
King Parīkṣit said: O brāhmaṇa, how could contained in a calf’s hoof-print. Their goal is
the cowherd women have developed for Kṛṣṇa, paraṁ padam, Vaikuṇṭha, the place where there
someone else’s son, such unprecedented pure are no material miseries, not the place where
love, love they never felt even for their own there is danger at every step. (58)
children? Please explain this. (49)
Since you inquired from me, I have fully de-
ŚrīŚukadeva Gosvāmī said: O King, for scribed to you those activities of Lord Hari that
every created being the dear most thing is cer- were performed in His fifth year but not cele-
tainly his own self. The dearness of everything brated until His sixth. (59) Any person who
else children, wealth and so on is due only to hears or chants these pastimes Lord Murāri per-
the dearness of the self. (50) For this reason, O formed with His cowherd friendsthe killing of
best of kings, the embodied soul is self-cen- Aghāsura, the taking of lunch on the forest
tered: he is more attached to his own body and grass, the Lord’s manifestation of transcenden-
self than to his so-called possessions like chil- tal forms, and the wonderful prayers offered by
dren, wealth and home. (51) Indeed, for persons Lord Brahmāis sure to achieve all his spiritual
who think the body is the self, O best of kings, desires. (60) In this way the boys spent their
those things whose importance lies only in their childhood in the land of Vṛndāvana playing
relationship to the body are never as dear as the hide-and-go-seek, building play bridges, jump-
body itself. (52) If a person comes to the stage ing about like monkeys and engaging in many
of considering the body “mine” instead of other such games. (61)
“me,” he will certainly not consider the body as
dear as his own self. After all, even as the body SB 10.15: The Killing of Dhenuka, the Ass
is growing old and useless, one’s desire to con- Demon
tinue living remains strong. (53) Therefore, it is
his own self that is most dear to every embod- Śukadeva Gosvāmī said: When Lord
ied living being, and it is simply for the satis- Rāma and Lord Kṛṣṇa attained the age of pau-
faction of this self that the whole material cre- gaṇḍa [six to ten] while living in Vṛndāvana,
ation of moving and nonmoving entities exists. the cowherd men allowed Them to take up the
(54) You should know Kṛṣṇa to be the original task of tending the cows. Engaging thus in the
Soul of all living entities. For the benefit of the company of Their friends, the two boys ren-
whole universe, He has, out of His causeless dered the land of Vṛndāvana most auspicious
mercy, appeared as an ordinary human being. by imprinting upon it the marks of Their lotus
He has done this by the strength of His internal feet. (1) Thus desiring to enjoy pastimes, Lord
potency. (55) Those in this world who under- Mādhava, sounding His flute, surrounded by
stand Lord Kṛṣṇa as He is see all things, cowherd boys who were chanting His glories,
whether stationary or moving, as manifest and accompanied by Lord Baladeva, kept the
forms of the Supreme Personality of Godhead. cows before Him and entered the Vṛndāvana
Such enlightened persons recognize no reality forest, which was full of flowers and rich with
627
nourishment for the animals. (2) The Supreme Śukadeva Gosvāmī said: Thus expressing
Personality of Godhead looked over that forest, His satisfaction with the beautiful forest of
which resounded with the charming sounds of Vṛndāvana and its inhabitants, Lord Kṛṣṇa en-
bees, animals and birds, and which was enjoyed tending the cows and other animals with
hanced by a lake whose clear water resembled His friends on the banks of the river Yamunā
the minds of great souls and by a breeze carry- below Govardhana Hill. (9) Sometimes the
ing the fragrance of hundred-petaled lotuses. honeybees in Vṛndāvana became so mad with
Seeing all this, Lord Kṛṣṇa decided to enjoy the ecstasy that they closed their eyes and began to
auspicious atmosphere. (3) The primeval Lord sing. Lord Kṛṣṇa, moving along the forest path
saw that the stately trees, with their beautiful with His cowherd boyfriends and Baladeva,
reddish buds and their heavy burden of fruits would then respond to the bees by imitating
and flowers, were bending down to touch His their singing while His friends sang about His
feet with the tips of their branches. Thus He pastimes. Sometimes Lord Kṛṣṇa would imitate
smiled gently and addressed His elder brother. the chattering of a parrot, sometimes, with a
(4) sweet voice, the call of a cuckoo, and some-
times the cooing of swans. Sometimes He vig-
The Supreme Personality of Godhead said: orously imitated the dancing of a peacock,
O greatest of Lords, just see how these trees are making His cowherd boyfriends laugh. Some-
bowing their heads at Your lotus feet, which are times, with a voice as deep as the rumbling of
worshipable by the immortal demigods. The clouds, He would call out with great affection
trees are offering You their fruits and flowers the names of the animals who had wandered far
to eradicate the dark ignorance that has caused from the herd, thus enchanting the cows and the
their birth as trees. (5) O Original Personality, cowherd boys. (10-12)
these bees must all be great sages and most el-
evated devotees of Yours, for they are worship- Sometimes He would cry out in imitation of
ing You by following You along the path and birds such as the cakoras, krauñcas, cakrāhvas,
chanting Your glories, which are themselves a bhāradvājas and peacocks, and sometimes He
holy place for the entire world. Though You would run away with the smaller animals in
have disguised Yourself within this forest, O mock fear of lions and tigers. (13) When His
sinless one, they refuse to abandon You, their elder brother, fatigued from playing, would lie
worshipable Lord. (6) O worshipable one, these down with His head upon the lap of a cowherd
peacocks are dancing before You out of joy, boy, Lord Kṛṣṇa would help Him relax by per-
these doe are pleasing You with affectionate sonally massaging His feet and offering other
glances, just as the gopīs do, and these cuckoos services. (14) Sometimes, as the cowherd boys
are honoring You with Vedic prayers. All these danced, sang, moved about and playfully
residents of the forest are most fortunate, and fought with each other, Kṛṣṇa and Balarāma,
their behavior toward You certainly befits great standing nearby hand in hand, would glorify
souls receiving another great soul at home. (7) Their friends’ activities and laugh. (15) Some-
This earth has now become most fortunate, be- times Lord Kṛṣṇa grew tired from fighting and
cause You have touched her grass and bushes lay down at the base of a tree, resting upon a
with Your feet and her trees and creepers with bed made of soft twigs and buds and using the
Your fingernails, and because You have graced lap of a cowherd friend as His pillow. (16)
her rivers, mountains, birds and animals with Some of the cowherd boys, who were all great
Your merciful glances. But above all, You have souls, would then massage His lotus feet, and
embraced the young cowherd women between others, qualified by being free of all sin, would
Your two armsa favor hankered after by the expertly fan the Supreme Lord. (17) My dear
goddess of fortune herself. (8) King, other boys would sing enchanting songs
appropriate to the occasion, and their hearts
would melt out of love for the Lord. (18) In this
628
way the Supreme Lord, whose soft lotus feet Hearing the sound of the falling fruits, the
are personally attended by the goddess of for- ass demon Dhenuka ran forward to attack, mak-
tune, concealed His transcendental opulences ing the earth and trees tremble. (29) The pow-
by His internal potency and acted like the son erful demon rushed up to Lord Baladeva and
of a cowherd. Yet even while enjoying like a sharply struck the Lord’s chest with the hooves
village boy in the company of other village res- of his hind legs. Then Dhenuka began to run
idents, He often exhibited feats only God could about, braying loudly. (30) Moving again to-
perform. (19) ward Lord Balarāma, O King, the furious ass
situated himself with his back toward the Lord.
Once, some of the cowherd boysŚrīdāmā, Then, screaming in rage, the demon hurled his
the very close friend of Rāma and Kṛṣṇa, along two hind legs at Him. (31) Lord Balarāma
with Subala, Stokakṛṣṇa and otherslovingly seized Dhenuka by his hooves, whirled him
spoke the following words. (20) [The cowherd about with one hand and threw him into the top
boys said:] O Rāma, Rāma, mighty-armed one! of a palm tree. The violent wheeling motion
O Kṛṣṇa, destroyer of the miscreants! Not far killed the demon. (32) Lord Balarāma threw the
from here is a very great forest filled with rows dead body of Dhenukāsura into the tallest palm
of palm trees. (21) In that Tālavana forest many tree in the forest, and when the dead demon
fruits are falling from the trees, and many are landed in the treetop, the tree began shaking.
already lying on the ground. But all the fruits The great palm tree, causing a tree by its side
are being guarded by the evil Dhenuka. (22) O also to shake, broke under the weight of the de-
Rāma, O Kṛṣṇa! Dhenuka is a most powerful mon. The neighboring tree caused yet another
demon and has assumed the form of an ass. He tree to shake, and this one struck yet another
is surrounded by many friends who have as- tree, which also began shaking. In this way
sumed a similar shape and who are just as pow- many trees in the forest shook and broke. (33)
erful as he. (23) The demon Dhenuka has eaten Because of Lord Balarāma’s pastime of throw-
men alive, and therefore all people and animals ing the body of the ass demon into the top of
are terrified of going to the Tāla forest. O killer the tallest palm tree, all the trees began shaking
of the enemy, even the birds are afraid to fly and striking against one another as if blown
there. (24) In the Tāla forest are sweet-smelling about by powerful winds. (34) My dear
fruits no one has ever tasted. Indeed, even now Parīkṣit, that Lord Balarāma killed Dhe-
we can smell the fragrance of the tāla fruits nukāsura is not such a wonderful thing, consid-
spreading all about. (25) O Kṛṣṇa! Please get ering that He is the unlimited Personality of
those fruits for us. Our minds are so attracted Godhead, the controller of the entire universe.
by their aroma! Dear Balarāma, our desire to Indeed, the entire cosmos rests upon Him just
have those fruits is very great. If You think it’s as a woven cloth rests upon its own horizontal
a good idea, let’s go to that Tāla forest. (26) and vertical threads. (35) The other ass demons,
close friends of Dhenukāsura, were enraged
Hearing the words of Their dear compan- upon seeing his death, and thus they all imme-
ions, Kṛṣṇa and Balarāma laughed and, desir- diately ran to attack Kṛṣṇa and Balarāma. (36)
ing to please them, set off for the Tālavana sur- O King, as the demons attacked, Kṛṣṇa and
rounded by Their cowherd boyfriends. (27) Balarāma easily seized them one after another
Lord Balarāma entered the Tāla forest first. by their hind legs and threw them all into the
Then with His two arms He began forcefully tops of the palm trees. (37) The earth then ap-
shaking the trees with the power of a maddened peared beautifully covered with heaps of fruits
elephant, causing the tāla fruits to fall to the and with the dead bodies of the demons, which
ground. (28) were entangled in the broken tops of the palm
trees. Indeed, the earth shone like the sky dec-
orated with clouds. (38) Hearing of this mag-
nificent feat of the two brothers, the demigods
629
and other elevated living beings rained down His pastimes. Once, surrounded by His boy-
flowers and offered music and prayers in glori- friends, He went without Balarāma to the Ya-
fication. (39) People now felt free to return to munā River. (47) At that time the cows and
the forest where Dhenuka had been killed, and cowherd boys were feeling acute distress from
without fear they ate the fruits of the palm trees. the glaring summer sun. Afflicted by thirst,
Also, the cows could now graze freely upon the they drank the water of the Yamunā River. But
grass there. (40) it had been contaminated with poison. (48) As
soon as they touched the poisoned water, all the
Then lotus-eyed Lord Śrī Kṛṣṇa, whose glo- cows and boys lost their consciousness by the
ries are most pious to hear and chant, returned divine power of the Lord and fell lifeless at the
home to Vraja with His elder brother, water’s edge. O hero of the Kurus, seeing them
Balarāma. Along the way, the cowherd boys, in such a condition, Lord Kṛṣṇa, the master of
His faithful followers, chanted His glories. (41) all masters of mystic potency, felt compassion
Lord Kṛṣṇa’s hair, powdered with the dust for these devotees, who had no Lord other than
raised by the cows, was decorated with a pea- Him. Thus He immediately brought them back
cock feather and forest flowers. The Lord to life by showering His nectarean glance upon
glanced charmingly and smiled beautifully, them. (49-50) Regaining their full conscious-
playing upon His flute while His companions ness, the cows and boys stood up out of the wa-
chanted His glories. The gopīs, all together, ter and began to look at one another in great
came forward to meet Him, their eyes very ea- astonishment. (51)
ger to see Him. (42) O King, the cowherd boys then considered
that although they had drunk poison and in fact
With their beelike eyes, the women of had died, simply by the merciful glance of Go-
Vṛndāvana drank the honey of the beautiful vinda they had regained their lives and stood up
face of Lord Mukunda, and thus they gave up by their own strength. (52)
the distress they had felt during the day because
of separation from Him. The young Vṛndāvana
ladies cast sidelong glances at the Lordglances SB 10.16: Kṛṣṇa Chastises the Serpent
filled with bashfulness, laughter and submis- Kāliya
sionand Śrī Kṛṣṇa, completely accepting these
glances as a proper offering of respect, entered Śukadeva Gosvāmī said: Lord Śrī Kṛṣṇa,
the cowherd village. (43) Mother Yaśodā and the Supreme Personality of Godhead, seeing
mother Rohiṇī, acting most affectionately to- that the Yamunā River had been contaminated
ward their two sons, offered all the best things by the black snake Kāliya, desired to purify the
to Them in response to Their every desire and river, and thus the Lord banished him from it.
at the various appropriate times. (44) By being (1)
bathed and massaged, the two young Lords
were relieved of the weariness caused by walk- King Parīkṣit inquired: O learned sage,
ing on the country roads. Then They were please explain how the Supreme Personality of
dressed in attractive robes and decorated with Godhead chastised the serpent Kāliya within
transcendental garlands and fragrances. (45) the unfathomable waters of the Yamunā, and
After dining sumptuously on the delicious food how it was that Kāliya had been living there for
given Them by Their mothers and being pam- so many ages. (2) O brāhmaṇa, the unlimited
pered in various ways, the two brothers lay Supreme Personality of Godhead freely acts ac-
down upon Their excellent beds and happily cording to His own desires. Who could be sati-
went to sleep in the village of Vraja. (46) ated when hearing the nectar of the magnani-
mous pastimes He performed as a cowherd boy
O King, the Supreme Lord Kṛṣṇa thus wan- in Vṛndāvana? (3)
dered about the Vṛndāvana area, performing
630
ŚrīŚukadeva Gosvāmī said: Within the dearmost friend, saw Him enveloped in the
river Kālindī [Yamunā] was a lake inhabited by snake’s coils, motionless, they were greatly
the serpent Kāliya, whose fiery poison con- disturbed. They had offered Kṛṣṇa every-
stantly heated and boiled its waters. Indeed, the thingtheir very selves, their families, their
vapors thus created were so poisonous that wealth, wives and all pleasures. At the sight of
birds flying over the contaminated lake would the Lord in the clutches of the Kāliya snake,
fall down into it. (4) The wind blowing over their intelligence became deranged by grief,
that deadly lake carried droplets of water to the lamentation and fear, and thus they fell to the
shore. Simply by coming in contact with that ground. (10) The cows, bulls and female calves,
poisonous breeze, all vegetation and creatures in great distress, called out piteously to Kṛṣṇa.
on the shore died. (5) Lord Kṛṣṇa saw how the Fixing their eyes on Him, they stood still in
Kāliya serpent had polluted the Yamunā River fear, as if ready to cry but too shocked to shed
with his terribly powerful poison. Since Kṛṣṇa tears. (11)
had descended from the spiritual world specif-
ically to subdue envious demons, the Lord im- In the Vṛndāvana area there then arose all
mediately climbed to the top of a very high ka- three types of fearful omensthose on the earth,
damba tree and prepared Himself for battle. He those in the sky and those in the bodies of living
tightened His belt, slapped His arms and then creatureswhich announced imminent danger.
jumped into the poisonous water. (6) When the (12) Seeing the inauspicious omens, Nanda
Supreme Personality of Godhead landed in the Mahārāja and the other cowherd men were
serpent’s lake, the snakes there became ex- fearful, for they knew that Kṛṣṇa had gone to
tremely agitated and began breathing heavily, herd the cows that day without His elder
further polluting it with volumes of poison. The brother, Balarāma. Because they had dedicated
force of the Lord’s entrance into the lake their minds to Kṛṣṇa, accepting Him as their
caused it to overflow on all sides, and poison- very life, they were unaware of His great power
ous, fearsome waves flooded the surrounding and opulence. Thus they concluded that the in-
lands up to a distance of one hundred bow- auspicious omens indicated He had met with
lengths. This is not at all amazing, however, for death, and they were overwhelmed with grief,
the Supreme Lord possesses infinite strength. lamentation and fear. All the inhabitants of
(7) Vṛndāvana, including the children, women and
elderly persons, thought of Kṛṣṇa just as a cow
Kṛṣṇa began sporting in Kāliya’s lake like a thinks of her helpless young calf, and thus these
lordly elephantswirling His mighty arms and poor, suffering people rushed out of the village,
making the water resound in various ways. intent upon finding Him. (13-15) The Supreme
When Kāliya heard these sounds, he under- Lord Balarāma, the master of all transcendental
stood that someone was trespassing in his lake. knowledge, smiled and said nothing when He
The serpent could not tolerate this and immedi- saw the residents of Vṛndāvana in such distress,
ately came forward. (8) Kāliya saw that Śrī since He understood the extraordinary power of
Kṛṣṇa, who wore yellow silken garments, was His younger brother. (16) The residents hurried
very delicate, His attractive body shining like a toward the banks of the Yamunā in search of
glowing white cloud, His chest bearing the their dearmost Kṛṣṇa, following the path
mark of Śrīvatsa, His face smiling beautifully marked by His footprints, which bore the
and His feet resembling the whorl of a lotus unique signs of the Personality of Godhead.
flower. The Lord was playing fearlessly in the (17)
water. Despite His wonderful appearance, the
envious Kāliya furiously bit Him on the chest The footprints of Lord Kṛṣṇa, the master of
and then completely enwrapped Him in his the entire cowherd community, were marked
coils. (9) When the members of the cowherd with the lotus flower, barleycorn, elephant
community, who had accepted Kṛṣṇa as their goad, thunderbolt and flag. My dear King
631
Parīkṣit, seeing His footprints on the path licked his lips with his bifurcated tongues as He
among the cows’ hoofprints, the residents of stared at Kṛṣṇa with a glance full of terrible,
Vṛndāvana rushed along in great haste. (18) As poisonous fire. But Kṛṣṇa playfully circled
they hurried along the path to the bank of the around him, just as Garuḍa would play with a
Yamunā River, they saw from a distance that snake. In response, Kāliya also moved about,
Kṛṣṇa was in the lake, motionless within the looking for an opportunity to bite the Lord. (25)
coils of the black serpent. They further saw that Having severely depleted the serpent’s strength
the cowherd boys had fallen unconscious and with His relentless circling, Śrī Kṛṣṇa, the
that the animals were standing on all sides, cry- origin of everything, pushed down Kāliya’s
ing out for Kṛṣṇa. Seeing all this, the residents raised shoulders and mounted his broad serpen-
of Vṛndāvana were overwhelmed with anguish tine heads. Thus Lord Śrī Kṛṣṇa, the original
and confusion. (19) When the young gopīs, master of all fine arts, began to dance, His lotus
whose minds were constantly attached to feet deeply reddened by the touch of the numer-
Kṛṣṇa, the unlimited Supreme Lord, saw that ous jewels upon the serpent’s heads. (26) See-
He was now within the grips of the serpent, ing the Lord dancing, His servants in the heav-
they remembered His loving friendship, His enly planetsthe Gandharvas, Siddhas, sages,
smiling glances and His talks with them. Burn- Cāraṇas and wives of the demigodsimmedi-
ing with great sorrow, they saw the entire uni- ately arrived there. With great pleasure they be-
verse as void. (20) Although the elder gopīs gan accompanying the Lord’s dancing by play-
were feeling just as much distress as she and ing drums such as mṛdaṅgas, paṇavas and
were pouring forth a flood of sorrowful tears, ānakas. They also made offerings of songs,
they had to forcibly hold back Kṛṣṇa’s mother, flowers and prayers. (27) My dear King, Kāliya
whose consciousness was totally absorbed in had 101 prominent heads, and when one of
her son. Standing like corpses, with their eyes them would not bow down, Lord Śrī Kṛṣṇa,
fixed upon His face, these gopīs each took turns who inflicts punishment on cruel wrong-doers,
recounting the pastimes of the darling of Vraja. would smash that stubborn head by striking it
(21) Lord Balarāma then saw that Nanda with His feet. Then, as Kāliya entered his death
Mahārāja and the other cowherd men, who had throes, he began wheeling his heads around and
dedicated their very lives to Kṛṣṇa, were begin- vomiting ghastly blood from his mouths and
ning to enter the serpent’s lake. As the Supreme nostrils. The serpent thus experienced extreme
Personality of Godhead, Lord Balarāma fully pain and misery. (28) Exuding poisonous waste
knew Lord Kṛṣṇa’s actual power, and therefore from his eyes, Kāliya, would occasionally dare
He restrained them. (22) to raise up one of his heads, which would
breathe heavily with anger. Then the Lord
The Lord remained for some time within the would dance on it and subdue it, forcing it to
coils of the serpent, imitating the behavior of an bow down with His foot. The demigods took
ordinary mortal. But when He understood that each of these exhibitions as an opportunity to
the women, children and other residents of His worship Him, the primeval Personality of God-
village of Gokula were in acute distress behead, with showers of flowers. (29) My dear
cause of their love for Him, their only shelter King Parīkṣit, Lord Kṛṣṇa’s wonderful, power-
and goal in life, He immediately rose up from ful dancing trampled and broke all of Kāliya’s
the bonds of the Kāliya serpent. (23) His coils one thousand hoods. Then the serpent, pro-
tormented by the expanding body of the Lord, fusely vomiting blood from his mouths, finally
Kāliya released Him. In great anger the serpent recognized Śrī Kṛṣṇa to be the eternal Person-
then raised his hoods high and stood still, ality of Godhead, the supreme master of all
breathing heavily. His nostrils appeared like moving and nonmoving beings, Śrī Nārāyaṇa.
vessels for cooking poison, and the staring eyes Thus within his mind Kāliya took shelter of the
in his face like firebrands. Thus the serpent Lord. (30) When Kāliya’s wives saw how the
looked at the Lord. (24) Again and again Kāliya
632
serpent had become so fatigued from the exces- sovereignty, the position of Brahmā or rul-
sive weight of Lord Kṛṣṇa, who carries the en- ership over the earth. They are not interested
tire universe in His abdomen, and how Kāliya’s even in the perfections of yoga or in liberation
umbrellalike hoods had been shattered by the itself. (37) O Lord, although this Kāliya, the
striking of Kṛṣṇa’s heels, they felt great dis- king of the serpents, has taken birth in the mode
tress. With their clothing, ornaments and hair of ignorance and is controlled by anger, he has
scattered in disarray, they then approached the achieved that which is difficult for others to
eternal Personality of Godhead. (31) Their achieve. Embodied souls, who are full of de-
minds very much disturbed, those saintly ladies sires and are thus wandering in the cycle of
placed their children before them and then birth and death, can have all benedictions man-
bowed down to the Lord of all creatures, laying ifested before their eyes simply by receiving
their bodies flat upon the ground. They desired the dust of Your lotus feet. (38)
the liberation of their sinful husband and the
shelter of the Supreme Lord, the giver of ulti- We offer our obeisances unto You, the Su-
mate shelter, and thus they folded their hands preme Personality of Godhead. Although pre-
in supplication and approached Him. (32) sent in the hearts of all living beings as the Su-
persoul, You are all-pervasive. Although the
The wives of the Kāliya serpent said: The original shelter of all created material elements,
punishment this offender has been subjected to You exist prior to their creation. And although
is certainly just. After all, You have incarnated the cause of everything, You are transcendental
within this world to curb down envious and to all material cause and effect, being the Su-
cruel persons. You are so impartial that You preme Soul. (39) Obeisances unto You, the Ab-
look equally upon Your enemies and Your own solute Truth, who are the reservoir of all tran-
sons, for when You impose a punishment on a scendental consciousness and potency and the
living being You know it to be for his ultimate possessor of unlimited energies. Although
benefit. (33) What You have done here is actu- completely free of material qualities and trans-
ally mercy for us, since the punishment You formations, You are the prime mover of mate-
give to the wicked certainly drives away all rial nature. (40) Obeisances unto You, who are
their contamination. Indeed, because this con- time itself, the shelter of time and the witness
ditioned soul, our husband, is so sinful that he of time in all its phases. You are the universe,
has assumed the body of a serpent, Your anger and also its separate observer. You are its crea-
toward him is obviously to be understood as tor, and also the totality of all its causes. (41)
Your mercy. (34) Did our husband carefully Obeisances unto You, who are the ultimate soul
perform austerities in a previous life, with his of the physical elements, of the subtle basis of
mind free of pride and full of respect for others? perception, of the senses, of the vital air of life,
Is that why You are pleased with him? Or did and of the mind, intelligence and conscious-
he in some previous existence carefully execute ness. By Your arrangement the infinitesimal
religious duties with compassion for all living spirit souls falsely identify with the three
beings, and is that why You, the life of all living modes of material nature, and their perception
beings, are now satisfied with him? (35) O of their own true self thus becomes clouded.
Lord, we do not know how the serpent Kāliya We offer our obeisances unto You, the unlim-
has attained this great opportunity of being ited Supreme Lord, the supremely subtle one,
touched by the dust of Your lotus feet. For this the omniscient Personality of Godhead, who
end, the goddess of fortune performed austeri- are always fixed in unchanging transcendence,
ties for centuries, giving up all other desires and who sanction the opposing views of different
observing austere vows. (36) Those who have philosophies, and who are the power upholding
attained the dust of Your lotus feet never expressed ideas and the words that express
hanker for the kingship of heaven, limitless them. (42-43) We offer our obeisances again
633
and again to You, who are the basis of all au- those that are foolish, in the mode of igno-
thoritative evidence, who are the author and ul- ranceall are Your creations. Still, those living
timate source of the revealed scriptures, and entities whose bodies are in the mode of good-
who have manifested Yourself in those Vedic ness are especially dear to You, and it is to
literatures encouraging sense gratification as maintain them and protect their religious prin-
well as in those encouraging renunciation of the ciples that You are now present on the earth.
material world. (44) We offer our obeisances to (50) At least once, a master should tolerate an
Lord Kṛṣṇa and Lord Rāma, the sons of offense committed by his child or subject. O su-
Vasudeva, and to Lord Pradyumna and Lord preme peaceful Soul, You should therefore for-
Aniruddha. We offer our respectful obeisances give our foolish husband, who did not under-
unto the master of all the saintly devotees of stand who You are. (51) O Supreme Lord,
Viṣṇu. (45) Obeisances to You, O Lord, who please be merciful. It is proper for the saintly to
manifest varieties of material and spiritual feel compassion for women like us. This ser-
qualities. You disguise Yourself with the mate- pent is about to give up his life. Please give us
rial qualities, and yet the functioning of those back our husband, who is our life and soul. (52)
same material qualities ultimately reveals Your Now please tell us, Your maidservants, what
existence. You stand apart from the material we should do. Certainly anyone who faithfully
qualities as a witness and can be fully known executes Your order is automatically freed
only by Your devotees. (46) O Lord Hṛṣīkeśa, from all fear. (53)
master of the senses, please let us offer our
obeisances unto You, whose pastimes are in- Śukadeva Gosvāmī said: Thus praised by
conceivably glorious. Your existence can be in- the Nāgapatnīs, the Supreme Personality of
ferred from the necessity for a creator and re- Godhead released the serpent Kāliya, who had
vealer of all cosmic manifestations. But alt- fallen unconscious, his heads battered by the
hough Your devotees can understand You in striking of the Lord’s lotus feet. (54) Kāliya
this way, to the nondevotees You remain silent, slowly regained his vital force and sensory
absorbed in self-satisfaction. (47) Obeisances functions. Then, breathing loudly and pain-
unto You, who know the destination of all fully, the poor serpent addressed Lord Kṛṣṇa,
things, superior and inferior, and who are the the Supreme Personality of Godhead, in hum-
presiding regulator of all that be. You are dis- ble submission. (55)
tinct from the universal creation, and yet You
are the basis upon which the illusion of material The serpent Kāliya said: Our very birth as
creation evolves, and also the witness of this il- a snake has made us envious, ignorant and con-
lusion. Indeed, You are the root cause of the en- stantly angry. O my Lord, it is so difficult for
tire world. (48) people to give up their conditioned nature, by
which they identify with that which is unreal.
O almighty Lord, although You have no rea- (56) O supreme creator, it is You who generate
son to become involved in material activity, this universe, composed of the variegated ar-
still You act through Your eternal potency of rangement of the material modes, and in the
time to arrange for the creation, maintenance process You manifest various kinds of person-
and destruction of this universe. You do this by alities and species, varieties of sensory and
awakening the distinct functions of each of the physical strength, and varieties of mothers and
modes of nature, which before the creation lie fathers with variegated mentalities and forms.
dormant. Simply by Your glance You perfectly (57) O Supreme Personality of Godhead,
execute all these activities of cosmic control in among all the species within Your material cre-
a sporting mood. (49) Therefore, all material ation, we serpents are by nature always en-
bodies throughout the three worldsthose that raged. Being thus deluded by Your illusory en-
are peaceful, in the mode of goodness; those ergy, which is very difficult to give up, how can
that are agitated, in the mode of passion; and we possibly give it up on our own? (58) O Lord,
634
since You are the omniscient Lord of the uni- from poison and full of nectarean water. This
verse, You are the actual cause of freedom from happened by the mercy of the Supreme Person-
illusion. Please arrange for us whatever You ality of Godhead, who was manifesting a hu-
consider proper, whether it be mercy or punish- manlike form to enjoy His pastimes. (65-67)
ment. (59)
SB 10.17: The History of Kāliya
Śukadeva Gosvāmī said: After hearing
Kāliya’s words, the Supreme Personality of [Having thus heard how Lord Kṛṣṇa chas-
Godhead, who was acting the role of a human tised Kāliya,] King Parīkṣit inquired: Why did
being, replied: O serpent, you may not remain Kāliya leave Ramaṇaka Island, the abode of the
here any longer. Go back to the ocean immedi- serpents, and why did Garuḍa become so antag-
ately, accompanied by your retinue of children, onistic toward him alone? (1)
wives, other relatives and friends. Let this river
be enjoyed by the cows and humans. (60) If a Śukadeva Gosvāmī said: To avoid being
mortal being attentively remembers My com- eaten by Garuḍa, the serpents had previously
mand to youto leave Vṛndāvana and go to the made an arrangement with him whereby they
oceanand narrates this account at sunrise and would each make a monthly offering of tribute
sunset, he will never be afraid of you. (61) If at the base of a tree. Thus every month on
one bathes in this place of My pastimes and of- schedule, O mighty-armed King Parīkṣit, each
fers the water of this lake to the demigods and serpent would duly make his offering to that
other worshipable personalities, or if one ob- powerful carrier of Viṣṇu as a purchase of pro-
serves a fast and duly worships and remembers tection. (2-3)
Me, he is sure to become free from all sinful
reactions. (62) Out of fear of Garuḍa, you left Although all the other serpents were duti-
Ramaṇaka Island and came to take shelter of fully making offerings to Garuḍa, one ser-
this lake. But because you are now marked with pentthe arrogant Kāliya, son of Kadruwould eat
My footprints, Garuḍa will no longer try to eat all these offerings before Garuḍa could claim
you. (63) them. Thus Kāliya directly defied the carrier of
Lord Viṣṇu. (4) O King, the greatly powerful
Śukadeva Gosvāmī continued: My dear Garuḍa, who is very dear to the Supreme Lord,
King, having been released by Lord Kṛṣṇa, the became angry when he heard of this. Desiring
Supreme Personality of Godhead, whose activ- to kill Kāliya, he rushed toward the serpent
ities are wonderful, Kāliya joined his wives in with tremendous speed. (5) As Garuḍa swiftly
worshiping Him with great joy and reverence. fell upon him, Kāliya, who had the weapon of
(64) poison, raised his numerous heads to counterat-
tack. Showing his ferocious tongues and ex-
Kāliya worshiped the Lord of the universe panding his horrible eyes, Kāliya then bit
by offering Him fine garments, along with Garuḍa with the weapons of his fangs. (6) The
necklaces, jewels and other valuable orna- angry son of Tārkṣya moved with overwhelm-
ments, wonderful scents and ointments, and a ing speed in repelling Kāliya’s attack. That ter-
large garland of lotus flowers. Having thus ribly powerful carrier of Lord Madhusūdana
pleased the Lord, whose flag is marked with the struck the son of Kadru with his left wing,
emblem of Garuḍa, Kāliya felt satisfied. Re- which shone like gold. (7) Beaten by Garuḍa’s
ceiving the Lord’s permission to leave, Kāliya wing, Kāliya was extremely distraught, and
circumambulated Him and offered Him obei- thus he took shelter of a lake adjoining the river
sances. Then, taking his wives, friends and chil- Yamunā. Garuḍa could not enter this lake. In-
dren, he went to his island in the sea. The very deed, he could not even approach it. (8) In that
moment Kāliya left, the Yamunā was immedi- very lake Garuḍa had once desired to eat a fish-
ately restored to her original condition, free fish being, after all, his normal food. Although
635
forbidden by the sage Saubhari, who was med- Him on her lap. That chaste lady cried constant
itating there within the water, Garuḍa took torrents of tears as she repeatedly embraced
courage and, feeling hungry, seized the fish. (9) Him. (19)
Seeing how the unfortunate fish in that lake had
become most unhappy at the death of their O best of kings [Parīkṣit], because the resi-
leader, Saubhari uttered the following curse un- dents of Vṛndāvana were feeling very weak
der the impression that he was mercifully act- from hunger, thirst and fatigue, they and the
ing for the benefit of the lake’s residents. (10) cows spent the night where they were, lying
If Garuḍa ever again enters this lake and eats down near the bank of the Kālindī. (20) During
the fish here, he will immediately lose his life. the night, while all the people of Vṛndāvana
What I am saying is the truth. (11) were asleep, a great fire blazed up within the
dry summer forest. The fire surrounded the in-
Of all the serpents, only Kāliya came to habitants of Vraja on all sides and began to
know of this affair, and in fear of Garuḍa he scorch them. (21) Then the residents of
took up residence in that Yamunā lake. Later Vṛndāvana woke up, extremely disturbed by
Lord Kṛṣṇa drove him out. (12) the great fire threatening to burn them. Thus
they took shelter of Kṛṣṇa, the Supreme Lord,
[Resuming his description of Kṛṣṇa’s who by His spiritual potency appeared like an
chastisement of Kāliya, Śukadeva Gosvāmī ordinary human being. (22) [Vṛndāvana’s resi-
continued:] Kṛṣṇa rose up out of the lake wear- dents said:] Kṛṣṇa, Kṛṣṇa, O Lord of all opu-
ing divine garlands, fragrances and garments, lence! O Rāma, possessor of unlimited power!
covered with many fine jewels, and decorated This most terrible fire is about to devour us,
with gold. When the cowherds saw Him they Your devotees! (23) O Lord, we are Your true
all stood up immediately, just like an uncon- friends and devotees. Please protect us from
scious person’s senses coming back to life. this insurmountable fire of death. We can never
Filled with great joy, they affectionately em- give up Your lotus feet, which drive away all
braced Him. (13-14) Having regained their vi- fear. (24) Seeing His devotees so disturbed, Śrī
tal functions, Yaśodā, Rohiṇī, Nanda and all the Kṛṣṇa, the infinite Lord of the universe and
other cowherd women and men went up to possessor of infinite power, then swallowed the
Kṛṣṇa. O descendant of Kuru, even the dried- terrible forest fire. (25)
up trees came back to life. (15) Lord Balarāma
embraced His infallible brother and laughed, SB 10.18: Lord Balarāma Slays the De-
knowing well the extent of Kṛṣṇa’s potency. mon Pralamba
Out of great feelings of love, Balarāma lifted
Kṛṣṇa up on His lap and repeatedly looked at Śukadeva Gosvāmī said: Surrounded by
Him. The cows, bulls and young female calves His blissful companions, who constantly
also achieved the highest pleasure. (16) All the chanted His glories, Śrī Kṛṣṇa then entered the
respectable brāhmaṇas, together with their village of Vraja, which was decorated with
wives, came forward to greet Nanda Mahārāja. herds of cows. (1) While Kṛṣṇa and Balarāma
They said to him, “Your son was in the grips of were thus enjoying life in Vṛndāvana in the
Kāliya, but by the grace of Providence He is guise of ordinary cowherd boys, the summer
now free.” (17) The brāhmaṇas then advised season gradually appeared. This season is not
Nanda Mahārāja, “To assure that your son very pleasing to embodied souls. (2) Neverthe-
Kṛṣṇa will always be free from danger, you less, because the Supreme Personality of God-
should give charity to the brāhmaṇas.” With a head was personally staying in Vṛndāvana
satisfied mind, O King, Nanda Mahārāja then along with Balarāma, summer manifested the
very gladly gave them gifts of cows and gold. qualities of spring. Such are the features of the
(18) The greatly fortunate mother Yaśodā, hav- land of Vṛndāvana. (3) In Vṛndāvana, the loud
ing lost her son and then regained Him, placed sound of waterfalls covered the crickets’ noise,
636
and clusters of trees constantly moistened by good! Very good!” (13) Sometimes the cow-
spray from those waterfalls beautified the entire herd boys would play with bilva or kumbha
area. (4) fruits, and sometimes with handfuls of āmalaka
fruits. At other times they would play the
The wind wafting over the waves of the games of trying to touch one another or of try-
lakes and flowing rivers carried away the pol- ing to identify somebody while one is blind-
len of many varieties of lotuses and water lilies folded, and sometimes they would imitate ani-
and then cooled the entire Vṛndāvana area. mals and birds. (14) They would sometimes
Thus the residents there did not suffer from the jump around like frogs, sometimes play various
heat generated by the blazing summer sun and jokes, sometimes ride in swings and sometimes
seasonal forest fires. Indeed, Vṛndāvana was imitate monarchs. (15) In this way Kṛṣṇa and
abundant with fresh green grass. (5) With their Balarāma played all sorts of well-known games
flowing waves the deep rivers drenched their as They wandered among the rivers, hills, val-
banks, making them damp and muddy. Thus leys, bushes, trees and lakes of Vṛndāvana. (16)
the rays of the sun, which were as fierce as poi-
son, could not evaporate the earth’s sap or While Rāma, Kṛṣṇa and Their cowherd
parch its green grass. (6) Flowers beautifully friends were thus tending the cows in that
decorated the forest of Vṛndāvana, and many Vṛndāvana forest, the demon Pralamba entered
varieties of animals and birds filled it with their midst. He had assumed the form of a cow-
sound. The peacocks and bees sang, and the herd boy with the intention of kidnapping
cuckoos and cranes cooed. (7) Intending to en- Kṛṣṇa and Balarāma. (17) Since the Supreme
gage in pastimes, Lord Kṛṣṇa, the Supreme Per- Lord Kṛṣṇa, who had appeared in the Daśārha
sonality of Godhead, accompanied by Lord dynasty, sees everything, He understood who
Balarāma and surrounded by the cowherd boys the demon was. Still, the Lord pretended to ac-
and the cows, entered the forest of Vṛndāvana cept the demon as a friend, while at the same
as He played His flute. (8) time seriously considering how to kill him. (18)
Kṛṣṇa, who knows all sports and games, then
Decorating themselves with newly grown called together the cowherd boys and spoke as
leaves, along with peacock feathers, garlands, follows: “Hey cowherd boys! Let’s play now!
clusters of flower buds, and colored minerals, We’ll divide ourselves into two even teams.”
Balarāma, Kṛṣṇa and Their cowherd friends (19) The cowherd boys chose Kṛṣṇa and
danced, wrestled and sang. (9) As Kṛṣṇa Balarāma as the leaders of the two parties.
danced, some of the boys accompanied Him by Some of the boys were on Kṛṣṇa’s side, and
singing, and others by playing flutes, hand others joined Balarāma. (20) The boys played
cymbals and buffalo horns, while still others various games involving carriers and passen-
praised His dancing. (10) O King, demigods gers. In these games the winners would climb
disguised themselves as members of the cow- up on the backs of the losers, who would have
herd community and, just as dramatic dancers to carry them. (21) Thus carrying and being
praise another dancer, worshiped Kṛṣṇa and carried by one another, and at the same time
Balarāma, who were also appearing as cowherd tending the cows, the boys followed Kṛṣṇa to a
boys. (11) Kṛṣṇa and Balarāma played with banyan tree known as Bhāṇḍīraka. (22)
their cowherd boyfriends by whirling about,
leaping, hurling, slapping and fighting. Some- My dear King Parīkṣit, when Śrīdāmā,
times Kṛṣṇa and Balarāma would pull the hair Vṛṣabha and the other members of Lord
on the boys’ heads. (12) While the other boys Balarāma’s party were victorious in these
were dancing, O King, Kṛṣṇa and Balarāma games, Kṛṣṇa and His followers had to carry
would sometimes accompany them with song them. (23) Defeated, the Supreme Lord Kṛṣṇa
and instrumental music, and sometimes the two carried Śrīdāmā. Bhadrasena carried Vṛṣabha,
Lords would praise the boys, saying, “Very
637
and Pralamba carried Balarāma, the son of Ro- Śukadeva Gosvāmī said: While the cow-
hiṇī. (24) Considering Lord Kṛṣṇa invincible, herd boys were completely absorbed in play-
that foremost demon [Pralamba] quickly caring, their cows wandered far away. They hun-
ried Balarāma far beyond the spot where he was gered for more grass, and with no one to watch
supposed to put his passenger down. (25) As them they entered a dense forest. (1) Passing
the great demon carried Balarāma, the Lord be- from one part of the great forest to another, the
came as heavy as massive Mount Sumeru, and goats, cows and buffalo eventually entered an
Pralamba had to slow down. He then resumed area overgrown with sharp canes. The heat of a
his actual forman effulgent body that was cov- nearby forest fire made them thirsty, and they
ered with golden ornaments and that resembled cried out in distress. (2) Not seeing the cows
a cloud flashing with lightning and carrying the before them, Kṛṣṇa, Rāma and Their cowherd
moon. (26) When Lord Balarāma, who carries friends suddenly felt repentant for having ne-
the plow weapon, saw the gigantic body of the glected them. The boys searched all around, but
demon as he moved swiftly in the skywith his could not discover where they had gone. (3)
blazing eyes, fiery hair, terrible teeth reaching Then the boys began tracing out the cows’ path
toward his scowling brows, and an amazing ef- by noting their hoofprints and the blades of
fulgence generated by his armlets, crown and grass the cows had broken with their hooves
earringsthe Lord seemed to become a little and teeth. All the cowherd boys were in great
frightened. (27) Remembering the actual situa- anxiety because they had lost their source of
tion, the fearless Balarāma understood that the livelihood. (4) Within the Muñjāforest the cow-
demon was tṛying to kidnap Him and take Him herd boys finally found their valuable cows,
away from His companions. The Lord then be- who had lost their way and were crying. Then
came furious and struck the demon’s head with the boys, thirsty and tired, herded the cows onto
His hard fist, just as Indra, the king of the dem- the path back home. (5) The Supreme Person-
igods, strikes a mountain with his thunderbolt ality of Godhead called out to the animals in a
weapon. (28) Thus smashed by Balarāma’s fist, voice that resounded like a rumbling cloud.
Pralamba’s head immediately cracked open. Hearing the sound of their own names, the
The demon vomited blood from his mouth and cows were overjoyed and called out to the Lord
lost all consciousness, and then with a great in reply. (6)
noise he fell lifeless on the ground, like a moun-
tain devastated by Indra. (29) Suddenly a great forest fire appeared on all
sides, threatening to destroy all the forest crea-
The cowherd boys were most astonished to tures. Like a chariot driver, the wind swept the
see how the powerful Balarāma had killed the fire onward, and terrible sparks shot in all di-
demon Pralamba, and they exclaimed, “Excel- rections. Indeed, the great fire extended its
lent! Excellent!” (30) They offered Balarāma tongues of flame toward all moving and non-
profuse benedictions and then glorified Him, moving creatures. (7) As the cows and cowherd
who deserves all glorification. Their minds boys stared at the forest fire attacking them on
overwhelmed with ecstatic love, they embraced all sides, they became fearful. The boys then
Him as if He had come back from the dead. (31) approached Kṛṣṇa and Balarāma for shelter,
just as those who are disturbed by fear of death
The sinful Pralamba having been killed, the approach the Supreme Personality of Godhead.
demigods felt extremely happy, and they show- The boys addressed Them as follows. (8) [The
ered flower garlands upon Lord Balarāma and cowherd boys said:] O Kṛṣṇa! Kṛṣṇa! Most
praised the excellence of His deed. (32) powerful one! O Rāma! You whose prowess
never fails! Please save Your devotees, who are
SB 10.19: Swallowing the Forest Fire about to be burned by this forest fire and have
come to take shelter of You! (9) Kṛṣṇa! Cer-
638
tainly Your own friends shouldn’t be de- to rumble with thunder, and lightning flashed
stroyed. O knower of the nature of all things, on the horizon. (3) The sky was then covered
we have accepted You as our Lord, and we are by dense blue clouds accompanied by lightning
souls surrendered unto You! (10) and thunder. Thus the sky and its natural illu-
mination were covered in the same way that the
Śukadeva Gosvāmī said: Hearing these spirit soul is covered by the three modes of ma-
pitiful words from His friends, the Supreme terial nature. (4) With its rays, the sun had for
Lord Kṛṣṇa told them, “Just close your eyes and eight months drunk up the earth’s wealth in the
do not be afraid.” (11) “All right,” the boys reform of water. Now that the proper time had ar-
plied, and immediately closed their eyes. Then rived, the sun began releasing this accumulated
the Supreme Lord, the master of all mystic wealth. (5) Flashing with lightning, great
power, opened His mouth and swallowed the clouds were shaken and swept about by fierce
terrible fire, saving His friends from danger. winds. Just like merciful persons, the clouds
(12) The cowherd boys opened their eyes and gave their lives for the pleasure of this world.
were amazed to find not only that they and the (6)
cows had been saved from the terrible fire but
that they had all been brought back to the The earth had been emaciated by the sum-
Bhāṇḍīra tree. (13) When the cowherd boys mer heat, but she became fully nourished again
saw that they had been saved from the forest when moistened by the god of rain. Thus the
fire by the Lord’s mystic power, which is man- earth was like a person whose body has been
ifested by His internal potency, they began to emaciated by austerities undergone for a mate-
think that Kṛṣṇa must be a demigod. (14) rial purpose, but who again becomes fully nour-
ished when he achieves the fruit of those aus-
It was now late in the afternoon, and Lord terities. (7) In the evening twilight during the
Kṛṣṇa, accompanied by Balarāma, turned the rainy season, the darkness allowed the glow-
cows back toward home. Playing His flute in a worms but not the stars to shine forth, just as in
special way, Kṛṣṇa returned to the cowherd vil- the Age of Kali the predominance of sinful ac-
lage in the company of His cowherd friends, tivities allows atheistic doctrines to over-
who chanted His glories. (15) The young gopīs shadow the true knowledge of the Vedas. (8)
took the greatest pleasure in seeing Govinda The frogs, who had all along been lying silent,
come home, since for them even a moment suddenly began croaking when they heard the
without His association seemed like a hundred rumbling of the rain clouds, in the same way
ages. (16) that brāhmaṇa students, who perform their
morning duties in silence begin reciting their
SB 10.20: The Rainy Season and Autumn lessons when called by their teacher. (9) With
in Vṛndāvana the advent of the rainy season, the insignificant
streams, which had become dry, began to swell
Śukadeva Gosvāmī said: To the ladies of and then strayed from their proper courses, like
Vṛndāvana, the cowherd boys then related in the body, property and money of a man con-
full detail Kṛṣṇa’s and Balarāma’s wonderful trolled by the urges of his senses. (10) The
activities of delivering them from the forest fire newly grown grass made the earth emerald
and killing the demon Pralamba. (1) The elder green, the indragopa insects added a reddish
cowherd men and ladies were amazed to hear hue, and white mushrooms added further color
this account, and they concluded that Kṛṣṇa and and circles of shade. Thus the earth appeared
Balarāma must be exalted demigods who had like a person who has suddenly become rich.
appeared in Vṛndāvana. (2) (11) With their wealth of grains, the fields gave
joy to the farmers. But those fields created re-
Then the rainy season began, giving life and morse in the hearts of those who were too proud
sustenance to all living beings. The sky began
639
to engage in farming and who failed to under- (20) The trees had grown thin and dry, but after
stand how everything is under the control of the they drank the newly fallen rainwater through
Supreme. (12) As all creatures of the land and their feet, their various bodily features blos-
water took advantage of the newly fallen rain- somed. Similarly, one whose body has grown
water, their forms became attractive and pleas- thin and weak from austerity again exhibits his
ing, just as a devotee becomes beautiful by en- healthy bodily features upon enjoying the ma-
gaging in the service of the Supreme Lord. (13) terial objects gained through that austerity. (21)
Where the rivers joined the ocean it became ag- The cranes continued dwelling on the shores of
itated, its waves blown about by the wind, just the lakes, although the shores were agitated
as the mind of an immature yogī becomes agi- during the rainy season, just as materialistic
tated because he is still tainted by lust and at- persons with contaminated minds always re-
tached to the objects of sense gratification. (14) main at home, despite the many disturbances
Just as devotees whose minds are absorbed in there. (22) When Indra sent forth his rains, the
the Personality of Godhead remain peaceful floodwaters broke through the irrigation dikes
even when attacked by all sorts of dangers, the in the agricultural fields, just as in the Kali-
mountains in the rainy season were not at all yuga the atheists’ false theories break down the
disturbed by the repeated striking of the rain- boundaries of Vedic injunctions. (23) The
bearing clouds. (15) During the rainy season clouds, impelled by the winds, released their
the roads, not being cleansed, became covered nectarean water for the benefit of all living be-
with grass and debris and were thus difficult to ings, just as kings, instructed by their brāhmaṇa
make out. These roads were like religious scrip- priests, dispense charity to the citizens. (24)
tures that brāhmaṇas no longer study and that
thus become corrupted and covered over with When the Vṛndāvana forest had thus be-
the passage of time. (16) Though the clouds are come resplendent, filled with ripe dates and
the well-wishing friends of all living beings, the jambu fruits, Lord Kṛṣṇa, surrounded by His
lightning, fickle in its affinities, moved from cows and cowherd boyfriends and accompa-
one group of clouds to another, like lusty nied by Śrī Balarāma, entered that forest to en-
women unfaithful even to virtuous men. (17) joy. (25) The cows had to move slowly because
When the curved bow of Indra [the rainbow] of their weighty milk bags, but they quickly ran
appeared in the sky, which had the quality of to the Supreme Personality of Godhead as soon
thundering sound, it was unlike ordinary bows as He called them, their affection for Him caus-
because it did not rest upon a string. Similarly, ing their udders to become wet. (26) The Lord
when the Supreme Lord appears in this world, saw the joyful aborigine girls of the forest, the
which is the interaction of the material quali- trees dripping sweet sap, and the mountain wa-
ties, He is unlike ordinary persons because He terfalls, whose resounding indicated that there
remains free from all material qualities and in- were caves nearby. (27) When it rained, the
dependent of all material conditions. (18) Dur- Lord would sometimes enter a cave or the hol-
ing the rainy season the moon was prevented low of a tree to play and to eat roots and fruits.
from appearing directly by the covering of the (28) Lord Kṛṣṇa would take His meal of boiled
clouds, which were themselves illumined by rice and yogurt, sent from home, in the com-
the moon’s rays. Similarly, the living being in pany of Lord Saṅkarṣaṇa and the cowherd boys
material existence is prevented from appearing who regularly ate with Him. They would all sit
directly by the covering of the false ego, which down to eat on a large stone near the water. (29)
is itself illumined by the consciousness of the Lord Kṛṣṇa watched the contented bulls, calves
pure soul. (19) The peacocks became festive and cows sitting on the green grass and grazing
and cried out a joyful greeting when they saw with closed eyes, and He saw that the cows
the clouds arrive, just as people distressed in were tired from the burden of their heavy milk
household life feel pleasure when the pure dev- bags. Thus observing the beauty and opulence
otees of the infallible Supreme Lord visit them. of Vṛndāvana’s rainy season, a perennial
640
source of great happiness, the Lord offered all their senses under strict control to check their
respect to that season, which was expanded consciousness from flowing out through the ag-
from His own internal potency. (30-31) itated senses, the farmers erected strong mud
banks to keep the water within their rice fields
While Lord Rāma and Lord Keśava were from draining out. (41) The autumn moon re-
thus dwelling in Vṛndāvana, the fall season ar- lieved all creatures of the suffering caused by
rived, when the sky is cloudless, the water clear the sun’s rays, just as wisdom relieves a person
and the wind gentle. (32) The autumn season, of the misery caused by his identifying with his
which regenerated the lotus flowers, also re- material body and as Lord Mukunda relieves
stored the various bodies of water to their orig- Vṛndāvana’s ladies of the distress caused by
inal purity, just as the process of devotional ser- their separation from Him. (42) Free of clouds
vice purifies the minds of the fallen yogīs when and filled with clearly visible stars, the autumn
they return to it. (33) Autumn cleared the sky sky shone brilliantly, just like the spiritual con-
of clouds, let the animals get out of their sciousness of one who has directly experienced
crowded living conditions, cleaned the earth of the purport of the Vedic scriptures. (43) The
its covering of mud, and purified the water of full moon shone in the sky, surrounded by stars,
contamination, in the same way that loving ser- just as Śrī Kṛṣṇa, the Lord of the Yadu dynasty,
vice rendered to Lord Kṛṣṇa frees the members shone brilliantly on the earth, surrounded by all
of the four spiritual orders from their respective the Vṛṣṇis. (44) Except for the gopīs, whose
troubles. (34) The clouds, having given up all hearts had been stolen by Kṛṣṇa, the people
they possessed, shone forth with purified efful- could forget their suffering by embracing the
gence, just like peaceful sages who have given wind coming from the flower-filled forest. This
up all material desires and are thus free of all wind was neither hot nor cold. (45) By the in-
sinful propensities. (35) During this season the fluence of the autumn season, all the cows, doe,
mountains sometimes released their pure water women and female birds became fertile and
and sometimes did not, just as experts in tran- were followed by their respective mates in
scendental science sometimes give the nectar of search of sexual enjoyment, just as activities
transcendental knowledge and sometimes do performed for the service of the Supreme Lord
not. (36) The fish swimming in the increasingly are automatically followed by all beneficial re-
shallow water did not at all understand that the sults. (46) O King Parīkṣit, when the autumn
water was diminishing, just as foolish family sun rose, all the lotus flowers blossomed hap-
men cannot see how the time they have left to pily, except the night-blooming kumut, just as
live is diminishing with every passing day. (37) in the presence of a strong ruler everyone be-
Just as a miserly, poverty-stricken person comes fearless, except the thieves. (47) In all
overly absorbed in family life suffers because the towns and villages people held great festi-
he cannot control his senses, the fish swimming vals, performing the Vedic fire sacrifice for
in the shallow water had to suffer the heat of honoring and tasting the first grains of the new
the autumn sun. (38) Gradually the different ar- harvest, along with similar celebrations that
eas of land gave up their muddy condition and followed local custom and tradition. Thus the
the plants grew past their unripe stage, in the earth, rich with newly grown grain and espe-
same way that sober sages give up egotism and cially beautified by the presence of Kṛṣṇa and
possessiveness. These are based on things dif- Balarāma, shone beautifully as an expansion of
ferent from the real self, namely, the material the Supreme Lord. (48) The merchants, sages,
body and its by-products. (39) With the arrival kings and brahmacārī students, kept in by the
of autumn, the ocean and the lakes became si- rain, were at last free to go out and attain their
lent, their water still, just like a sage who has desired objects, just as those who achieve per-
desisted from all material activities and given fection in this life can, when the proper time
up his recitation of Vedic mantras. (40) In the comes, leave the material body and attain their
same way that the practitioners of yoga bring respective forms. (49)
641
in a charming variety of garments, upon which

SB 10.21: The Gopīs Glorify the Song of Their garlands rest, and decorating Themselves
Kṛṣṇa’s Flute with peacock feathers, lotuses, lilies, newly
grown mango sprouts and clusters of flower
Śukadeva Gosvāmī said: Thus the buds, Kṛṣṇa and Balarāma shine forth magnifi-
Vṛndāvana forest was filled with transparent cently among the assembly of cowherd boys.
autumnal waters and cooled by breezes per- They look just like the best of dancers appear-
fumed with the fragrance of lotus flowers ing on a dramatic stage, and sometimes They
growing in the clear lakes. The infallible Lord, sing. (8) My dear gopīs, what auspicious activ-
accompanied by His cows and cowherd boy- ities must the flute have performed to enjoy the
friends, entered that Vṛndāvana forest. (1) The nectar of Kṛṣṇa’s lips independently and leave
lakes, rivers and hills of Vṛndāvana resounded only a taste for us gopīs, for whom that nectar
with the sounds of maddened bees and flocks is actually meant! The forefathers of the flute,
of birds moving about the flowering trees. In the bamboo trees, shed tears of pleasure. His
the company of the cowherd boys and mother, the river on whose bank the bamboo
Balarāma, Madhupati [Śrī Kṛṣṇa] entered that was born, feels jubilation, and therefore her
forest, and while herding the cows He began to blooming lotus flowers are standing like hair on
vibrate His flute. (2) When the young ladies in her body. (9)
the cowherd village of Vraja heard the song of
Kṛṣṇa’s flute, which arouses the influence of O friend, Vṛndāvana is spreading the glory
Cupid, some of them privately began describ- of the earth, having obtained the treasure of the
ing Kṛṣṇa’s qualities to their intimate friends. lotus feet of Kṛṣṇa, the son of Devakī. The pea-
(3) The cowherd girls began to speak about cocks dance madly when they hear Govinda’s
Kṛṣṇa, but when they remembered His activi- flute, and when other creatures see them from
ties, O King, the power of Cupid disturbed their the hilltops, they all become stunned. (10)
minds, and thus they could not speak. (4) Wear- Blessed are all these foolish deer because they
ing a peacock-feather ornament upon His head, have approached Mahārāja Nanda’s son, who
blue karṇikāra flowers on His ears, a yellow is gorgeously dressed and is playing on His
garment as brilliant as gold, and the Vaijayantī flute. Indeed, both the doe and the bucks wor-
garland, Lord Kṛṣṇa exhibited His transcenden- ship the Lord with looks of love and affection.
tal form as the greatest of dancers as He entered (11)
the forest of Vṛndāvana, beautifying it with the
marks of His footprints. He filled the holes of Kṛṣṇa’s beauty and character create a festi-
His flute with the nectar of His lips, and the val for all women. Indeed, when the demigods’
cowherd boys sang His glories. (5) O King, wives flying in airplanes with their husbands
when the young ladies in Vraja heard the sound catch sight of Him and hear His resonant flute-
of Kṛṣṇa’s flute, which captivates the minds of song, their hearts are shaken by Cupid, and they
all living beings, they all embraced one another become so bewildered that the flowers fall out
and began describing it. (6) of their hair and their belts loosen. (12) Using
their upraised ears as vessels, the cows are
The cowherd girls said: O friends, those drinking the nectar of the flute-song flowing
eyes that see the beautiful faces of the sons of out of Kṛṣṇa’s mouth. The calves, their mouths
Mahārāja Nanda are certainly fortunate. As full of milk from their mothers’ moist nipples,
these two sons enter the forest, surrounded by stand still as they take Govinda within them-
Their friends, driving the cows before Them, selves through their tear-filled eyes and em-
They hold Their flutes to Their mouths and brace Him within their hearts. (13) O mother,
glance lovingly upon the residents of in this forest all the birds have risen onto the
Vṛndāvana. For those who have eyes, we think beautiful branches of the trees to see Kṛṣṇa.
there is no greater object of vision. (7) Dressed With closed eyes they are simply listening in
642
silence to the sweet vibrations of His flute, and Thus narrating to one another the playful
they are not attracted by any other sound. pastimes of the Supreme Personality of God-
Surely these birds are on the same level as great head as He wandered about in the Vṛndāvana
sages. (14) forest, the gopīs became fully absorbed in
thoughts of Him. (20)
When the rivers hear the flute-song of
Kṛṣṇa, their minds begin to desire Him, and SB 10.22: Kṛṣṇa Steals the Garments of
thus the flow of their currents is broken and the Unmarried Gopīs
their waters are agitated, moving around in
whirlpools. Then with the arms of their waves Śukadeva Gosvāmī said: During the first
the rivers embrace Murāri’s lotus feet and, month of the winter season, the young unmar-
holding on to them, present offerings of lotus ried girls of Gokula observed the vow of wor-
flowers. (15) In the company of Balarāma and shiping goddess Kātyāyanī. For the entire
the cowherd boys, Lord Kṛṣṇa is continually vi- month they ate only unspiced khichrī. (1) My
brating His flute as He herds all the animals of dear King, after they had bathed in the water of
Vraja, even under the full heat of the summer the Yamunā just as the sun was rising, the gopīs
sun. Seeing this, the cloud in the sky has ex- made an earthen deity of goddess Durgā on the
panded himself out of love. He is rising high riverbank. Then they worshiped her with such
and constructing out of his own body, with its aromatic substances as sandalwood pulp, along
multitude of flower-like droplets of water, an with other items both opulent and simple, in-
umbrella for the sake of his friend. (16) cluding lamps, fruits, betel nuts, newly grown
leaves, and fragrant garlands and incense. (2-3)
The aborigine women of the Vṛndāvana area Each of the young unmarried girls performed
become disturbed by lust when they see the her worship while chanting the following man-
grass marked with reddish kuṅkuma powder. tra. “O goddess Kātyāyanī, O great potency of
Endowed with the color of Kṛṣṇa’s lotus feet, the Lord, O possessor of great mystic power
this powder originally decorated the breasts of and mighty controller of all, please make the
His beloveds, and when the aborigine women son of Nanda Mahārāja my husband. I offer my
smear it on their faces and breasts, they feel obeisances unto you.” (4) Thus for an entire
fully satisfied and give up all their anxiety. (17) month the girls carried out their vow and
Of all the devotees, this Govardhana Hill is the properly worshiped the goddess Bhadrakālī,
best! O my friends, this hill supplies Kṛṣṇa and fully absorbing their minds in Kṛṣṇa and medi-
Balarāma, along with Their calves, cows and tating upon the following thought: “May the
cowherd friends, with all kinds of necessities- son of King Nanda become my husband.” (5)
water for drinking, very soft grass, caves, fruits, Each day they rose at dawn. Calling out to one
flowers and vegetables. In this way the hill of- another by name, they all held hands and loudly
fers respects to the Lord. Being touched by the sang the glories of Kṛṣṇa while going to the
lotus feet of Kṛṣṇa and Balarāma, Govardhana Kālindī to take their bath. (6)
Hill appears very jubilant. (18) My dear
friends, as Kṛṣṇa and Balarāma pass through One day they came to the riverbank and, put-
the forest with Their cowherd friends, leading ting aside their clothing as they had done be-
Their cows, They carry ropes to bind the cows’ fore, happily played in the water while singing
rear legs at the time of milking. When Lord the glories of Kṛṣṇa. (7) Lord Kṛṣṇa, the Su-
Kṛṣṇa plays on His flute, the sweet music preme Personality of Godhead and master of all
causes the moving living entities to become masters of mystic yoga, was aware of what the
stunned and the nonmoving trees to tremble gopīs were doing, and thus He went there sur-
with ecstasy. These things are certainly very rounded by His young companions to award the
wonderful. (19) gopīs the perfection of their endeavor. (8) Tak-
ing the girls’ garments, He quickly climbed to
643
the top of a kadamba tree. Then, as He laughed clothes on His shoulder, the Lord smiled and
loudly and His companions also laughed, He spoke to them with affection. (18) [Lord Kṛṣṇa
addressed the girls jokingly. (9) [Lord Kṛṣṇa said:] You girls bathed naked while executing
said:] My dear girls, you may each come here your vow, and that is certainly an offense
as you wish and take back your garments. I’m against the demigods. To counteract your sin
telling you the truth and am not joking with you should offer obeisances while placing your
you, since I see you’re fatigued from executing joined palms above your heads. Then you
austere vows. (10) I have never before spoken should take back your lower garments. (19)
a lie, and these boys know it. Therefore, O slen- Thus the young girls of Vṛndāvana, considering
der-waisted girls, please come forward, either what Lord Acyuta had told them, accepted that
one by one or all together, and pick out your they had suffered a falldown from their vow by
clothes. (11) bathing naked in the river. But they still desired
to successfully complete their vow, and since
Seeing how Kṛṣṇa was joking with them, the Lord Kṛṣṇa is Himself the ultimate result of all
gopīs became fully immersed in love for Him, pious activities, they offered their obeisances to
and as they glanced at each other they began to Him to cleanse away all their sins. (20) Seeing
laugh and joke among themselves, even in their them bow down like that, the Supreme Person-
embarrassment. But still they did not come out ality of Godhead, the son of Devakī, gave them
of the water. (12) As Śrī Govinda spoke to the back their garments, feeling compassionate to-
gopīs in this way, His joking words completely ward them and satisfied by their act. (21) Alt-
captivated their minds. Submerged up to their hough the gopīs had been thoroughly cheated,
necks in the cold water, they began to shiver. deprived of their modesty, ridiculed and made
Thus they addressed Him as follows. (13) [The to act just like toy dolls, and although their
gopīs said:] Dear Kṛṣṇa, don’t be unfair! We clothing had been stolen, they did not feel at all
know that You are the respectable son of Nanda inimical toward Śrī Kṛṣṇa. Rather, they were
and that You are honored by everyone in Vraja. simply joyful to have this opportunity to asso-
You are also very dear to us. Please give us ciate with their beloved. (22) The gopīs were
back our clothes. We are shivering in the cold addicted to associating with their beloved
water. (14) O Śyāmasundara, we are Your Kṛṣṇa, and thus they became captivated by
maidservants and must do whatever You say. Him. Thus, even after putting their clothes on
But give us back our clothing. You know what they did not move. They simply remained
the religious principles are, and if You don’t where they were, shyly glancing at Him. (23)
give us our clothes we will have to tell the king.
Please! (15) The Supreme Lord understood the determi-
nation of the gopīs in executing their strict vow.
The Supreme Personality of Godhead The Lord also knew that the girls desired to
said: If you girls are actually My maidservants, touch His lotus feet, and thus Lord Dāmodara,
and if you will really do what I say, then come Kṛṣṇa, spoke to them as follows. (24) [Lord
here with your innocent smiles and let each girl Kṛṣṇa said:] O saintly girls, I understand that
pick out her clothes. If you don’t do what I say, your real motive in this austerity has been to
I won’t give them back to you. And even if the worship Me. That intent of yours is approved
king becomes angry, what can he do? (16) of by Me, and indeed it must come to pass. (25)
Then, shivering from the painful cold, all the The desire of those who fix their minds on Me
young girls rose up out of the water, covering does not lead to material desire for sense grati-
their pubic area with their hands. (17) fication, just as barleycorns burned by the sun
and then cooked can no longer grow into new
When the Supreme Lord saw how the gopīs sprouts. (26)
were struck with embarrassment, He was satis-
fied by their pure loving affection. Putting their
644
Go now, girls, and return to Vraja. Your de- also drank that sweet water to their full satis-
sire is fulfilled, for in My company you will en- faction. (37) Then, O King, the cowherd boys
joy the coming nights. After all, this was the began herding the animals in a leisurely way
purpose of your vow to worship goddess within a small forest along the Yamunā. But
Kātyāyanī, O pure-hearted ones. (27) soon they became afflicted by hunger and, ap-
proaching Kṛṣṇa and Balarāma, spoke as fol-
Śukadeva Gosvāmī said: Thus instructed lows. (38)
by the Supreme Personality of Godhead, the
young girls, their desire now fulfilled, could SB 10.23: The Brāhmaṇas’ Wives Blessed
bring themselves only with great difficulty to
return to the village of Vraja, meditating all the The cowherd boys said: O Rāma, Rāma,
while upon His lotus feet. (28) mighty-armed one! O Kṛṣṇa, chastiser of the
wicked! We are being harassed by hunger, and
Some time later Lord Kṛṣṇa, the son of You should do something about it. (1)
Devakī, surrounded by His cowherd friends
and accompanied by His elder brother, Śukadeva Gosvāmī said: Thus entreated
Balarāma, went a good distance away from by the cowherd boys, the Supreme Personality
Vṛndāvana, herding the cows. (29) When the of Godhead, the son of Devakī, replied as fol-
sun’s heat became intense, Lord Kṛṣṇa saw that lows, desiring to please certain of His devotees
the trees were acting as umbrellas by shading who were brāhmaṇas’ wives. (2)
Him, and thus He spoke as follows to His boy-
friends. (30) [Lord Kṛṣṇa said:] O Stoka Kṛṣṇa [Lord Kṛṣṇa said:] Please go to the sacrifi-
and Aṁśu, O Śrīdāma, Subala and Arjuna, O cial arena where a group of brāhmaṇas, learned
Viśāla, Vṛṣabha, Ojasvī, Devaprastha and in the Vedic injunctions, are now performing
Varūthapa, just see these greatly fortunate the Āṅgirasa sacrifice to gain promotion to
trees, whose lives are completely dedicated to heaven. (3) When you go there, My dear cow-
the benefit of others. Even while tolerating the herd boys, simply request some food. Declare
wind, rain, heat and snow, they protect us from to them the name of My elder brother, the Su-
these elements. (31-32) preme Lord Balarāma, and also My name, and
explain that you have been sent by Us. (4) Thus
Just see how these trees are maintaining instructed by the Supreme Personality of God-
every living entity! Their birth is successful. head, the cowherd boys went there and submit-
Their behavior is just like that of great person- ted their request. They stood before the
alities, for anyone who asks anything from a brāhmaṇas with palms joined in supplication
tree never goes away disappointed. (33) These and then fell flat on the ground to offer respect.
trees fulfill one’s desires with their leaves, (5) [The cowherd boys said:] O earthly gods,
flowers and fruits, their shade, roots, bark and please hear us. We cowherd boys are executing
wood, and also with their fragrance, sap, ashes, the orders of Kṛṣṇa, and we have been sent here
pulp and shoots. (34) It is the duty of every liv- by Balarāma. We wish all good for you. Please
ing being to perform welfare activities for the acknowledge our arrival. (6) Lord Rāma and
benefit of others with his life, wealth, intelli- Lord Acyuta are tending Their cows not far
gence and words. (35) Thus moving among the from here. They are hungry and want you to
trees, whose branches were bent low by their give Them some of your food. Therefore, O
abundance of twigs, fruits, flowers and leaves, brāhmaṇas, O best of the knowers of religion,
Lord Kṛṣṇa came to the Yamunā River. (36) if you have faith please give some food to
The cowherd boys let the cows drink the clear, Them. (7) Except during the interval between
cool and wholesome water of the Yamunā. O the initiation of the performer of a sacrifice and
King Parīkṣit, the cowherd boys themselves the actual sacrifice of the animal, O most pure
brāhmaṇas, it is not contaminating for even the
645
initiated to partake of food, at least in sacrifices so some food should be given for Him and His
other than the Sautrāmaṇi. (8) The brāhmaṇas companions. (17) The wives of the brāhmaṇas
heard this supplication from the Supreme Per- were always eager to see Kṛṣṇa, for their minds
sonality of Godhead, yet they refused to pay had been enchanted by descriptions of Him.
heed. Indeed, they were full of petty desires and Thus as soon as they heard that He had come,
entangled in elaborate rituals. Though presum- they became very excited. (18) Taking along in
ing themselves advanced in Vedic learning, large vessels the four kinds of foods, full of fine
they were actually inexperienced fools. (9) Alt- tastes and aromas, all the ladies went forth to
hough the ingredients of sacrificial performan- meet their beloved, just as rivers flow toward
cethe place, time, particular paraphernalia, the sea. (19) Although their husbands, brothers,
mantras, rituals, priests, fires, demigods, persons and other relatives tried to forbid them
former, offering and the as yet unseen benefi- from going, their hope of seeing Kṛṣṇa, culti-
cial resultsare all simply aspects of His opu- vated by extensive hearing of His transcenden-
lences, the brāhmaṇas saw Lord Kṛṣṇa as an or- tal qualities, won out. Along the river Yamunā,
dinary human because of their perverted intel- within a garden decorated with buds of aśoka
ligence. They failed to recognize that He is the trees, they caught sight of Him strolling along
Supreme Absolute Truth, the directly manifest in the company of the cowherd boys and His
Personality of Godhead, whom the material elder brother, Balarāma. (20-21) His complex-
senses cannot ordinarily perceive. Thus bewil- ion was dark blue and His garment golden.
dered by their false identification with the mor- Wearing a peacock feather, colored minerals,
tal body, they did not show Him proper respect. sprigs of flower buds, and a garland of forest
(10-11) When the brāhmaṇas failed to reply flowers and leaves, He was dressed just like a
even with a simple yes or no, O chastiser of the dramatic dancer. He rested one hand upon the
enemy [Parīkṣit], the cowherd boys returned shoulder of a friend and with the other twirled
disappointed to Kṛṣṇa and Rāma and reported a lotus. Lilies graced His ears, His hair hung
this to Them. (12) Hearing what had happened, down over His cheeks, and His lotuslike face
the Supreme Personality of Godhead, the Lord was smiling. (22) O ruler of men, for a long
of the universe, simply laughed. Then He again time those brāhmaṇa ladies had heard about
addressed the cowherd boys, showing them the Kṛṣṇa, their beloved, and His glories had be-
way men act in this world. (13) [Lord Kṛṣṇa come the constant ornaments of their ears. In-
said:] Tell the wives of the brāhmaṇas that I deed, their minds were always absorbed in
have come here with Lord Saṅkarṣaṇa. They Him. Through the apertures of their eyes they
will certainly give you all the food you want, now forced Him to enter within their hearts,
for they are most affectionate toward Me and, and then they embraced Him within for a long
indeed, with their intelligence reside in Me time. In this way they finally gave up the pain
alone. (14) of separation from Him, just as sages give up
the anxiety of false ego by embracing their in-
The cowherd boys then went to the house nermost consciousness. (23)
where the brāhmaṇas’ wives were staying.
There the boys saw those chaste ladies sitting, Lord Kṛṣṇa, who witnesses the thoughts of
nicely decorated with fine ornaments. Bowing all creatures, understood how those ladies had
down to the brāhmaṇa ladies, the boys ad- abandoned all worldly hopes and come there
dressed them in all humility. (15) [The cowherd simply to see Him. Thus He addressed them as
boys said:] Obeisances unto you, O wives of follows with a smile upon His face. (24) [Lord
the learned brāhmaṇas. Kindly hear our words. Kṛṣṇa said:] Welcome, O most fortunate ladies.
We have been sent here by Lord Kṛṣṇa, who is Please sit down and make yourselves comfort-
passing by not far from here. (16) He has come able. What can I do for you? That you have
a long way with the cowherd boys and Lord come here to see Me is most appropriate. (25)
Balarāma, tending the cows. Now He is hungry, Certainly expert personalities, who can see
646
their own true interest, render unmotivated and brāhmaṇas returned to the place of sacrifice.
uninterrupted devotional service directly unto The brāhmaṇas did not find any fault with their
Me, for I am most dear to the soul. (26) It is wives, and together with them they finished the
only by contact with the self that one’s vital sacrifice. (34) One of the ladies had been forci-
breath, intelligence, mind, friends, body, wife, bly kept back by her husband. When she heard
children, wealth and so on are dear. Therefore, the others describe the Supreme Lord Kṛṣṇa,
what object can possibly be more dear than she embraced Him within her heart and gave up
one’s own self? (27) You should thus return to her material body, the basis of bondage to ma-
the sacrificial arena, because your husbands, terial activity. (35) Govinda, the Supreme Per-
the learned brāhmaṇas, are householders and sonality of Godhead, fed the cowherd boys with
need your assistance to finish their respective that food of four varieties. Then the all-power-
sacrifices. (28) ful Lord Himself partook of the preparations.
(36)
The wives of the brāhmaṇas replied: O al-
mighty one, please do not speak such cruel Thus the Supreme Lord, appearing like a hu-
words. Rather, You should fulfill Your promise man being to perform His pastimes, imitated
that You always reciprocate with Your devo- the ways of human society. He enjoyed pleas-
tees in kind. Now that we have attained Your ing His cows, cowherd boyfriends and cowherd
lotus feet, we simply wish to remain here in the girlfriends with His beauty, words and actions.
forest so we may carry upon our heads the gar- (37) The brāhmaṇas then came to their senses
lands of tulasī leaves that fall from Your lotus and began to feel great remorse. They thought,
feet. We are ready to give up all material rela- “We have sinned, for we have denied the re-
tionships. (29) Our husbands, fathers, sons, quest of the two Lords of the universe, who de-
brothers, other relatives and friends will no ceptively appeared as ordinary human beings.”
longer take us back, and how could anyone else (38) Taking note of their wives’ pure, transcen-
be willing to give us shelter? Therefore, since dental devotion for Lord Kṛṣṇa, the Supreme
we have thrown ourselves at Your lotus feet Personality of Godhead, and seeing their own
and have no other destination, please, O chas- lack of devotion, the brāhmaṇas felt most sor-
tiser of enemies, grant our desire. (30) rowful and began to condemn themselves. (39)
[The brāhmaṇas said:] To hell with our three-
The Supreme Personality of Godhead re- fold birth, our vow of celibacy and our exten-
plied: Rest assured that your husbands will not sive learning! To hell with our aristocratic
be inimical toward you, nor will your fathers, background and our expertise in the rituals of
brothers, sons, other relatives or the general sacrifice! These are all condemned because we
populace. I will personally advise them of the were inimical to the transcendental Personality
situation. Indeed, even the demigods will ex- of Godhead. (40) The illusory potency of the
press their approval. (31) For you to remain in Supreme Lord certainly bewilders even the
My bodily association would certainly not great mystics, what to speak of us. As
please people in this world, nor would it be the brāhmaṇas we are supposed to be the spiritual
best way for you to increase your love for Me. masters of all classes of men, yet we have been
Rather, you should fix your minds on Me, and bewildered about our own real interest. (41)
very soon you will achieve Me. (32) Just see the unlimited love these women have
developed for Lord Kṛṣṇa, the spiritual master
It is by hearing about Me, seeing My Deity of the entire universe! This love has broken for
form, meditating upon Me and chanting My them the very bonds of deaththeir attachment to
names and glories that love for Me develops, family life. (42) These women have never un-
not by physical proximity. Therefore, please go dergone the purificatory rites of the twice-born
back to your homes. (33) Śrīla Śukadeva classes, nor have they lived as brahmacārīs in
Gosvāmī said: Thus instructed, the wives of the the āśrama of a spiritual master, nor have they
647
executed austerities, speculated on the nature of Thus reflecting on the sin they had commit-
the self, followed the formalities of cleanliness ted by neglecting Lord Kṛṣṇa, they became
or engaged in pious rituals. Nevertheless, they very eager to see Him. But being afraid of King
have firm devotion for Lord Kṛṣṇa, whose glo- Kaṁsa, they did not dare go to Vraja. (52)
ries are chanted by the exalted hymns of the
Vedas and who is the supreme master of all SB 10.24: Worshiping Govardhana Hill
masters of mystic power. We, on the other
hand, have no such devotion for the Lord, alt- Śukadeva Gosvāmī said: While staying in
hough we have executed all these processes. that very place with His brother Baladeva, Lord
(43-44) Indeed, infatuated as we are with our Kṛṣṇa happened to see the cowherd men busily
household affairs, we have deviated completely arranging for a sacrifice to Indra. (1) Being the
from the real aim of our life. But now just see omniscient Supersoul, the Supreme Lord Kṛṣṇa
how the Lord, through the words of these sim- already understood the situation, yet He still
ple cowherd boys, has reminded us of the ulti- humbly inquired from the elders, headed by His
mate destination of all true transcendentalists. father, Nanda Mahārāja. (2) [Lord Kṛṣṇa said:]
(45) Otherwise, why would the supreme con- My dear father, kindly explain to Me what this
trollerwhose every desire is already fulfilled great endeavor of yours is all about. What is it
and who is the master of liberation and all other meant to accomplish? If this is a ritual sacrifice,
transcendental benedictionsenact this pretense then for whose satisfaction is it intended and by
with us, who are always to be controlled by what means is it going to be executed? (3)
Him? (46) Hoping for the touch of His lotus Please tell Me about it, O father. I have a great
feet, the goddess of fortune perpetually wor- desire to know and am ready to hear in good
ships Him alone, leaving aside all others and faith. Certainly, no secrets are to be kept by
renouncing her pride and fickleness. That He saintly personalities, who see all others as equal
begs is certainly astonishing to everyone. (47) to themselves, who have no conception of
All the aspects of sacrificethe auspicious place “mine” or “another’s” and who do not consider
and time, the various items of paraphernalia, who is a friend, who is an enemy and who is
the Vedic hymns, the prescribed rituals, the neutral. (4) One who is neutral may be avoided
priests and sacrificial fires, the demigods, the like an enemy, but a friend should be consid-
patron of the sacrifice, the sacrificial offering ered like one’s own self. (5) When people in
and the pious results obtainedall are simply this world perform activities, sometimes they
manifestations of His opulences. Yet even understand what they are doing and sometimes
though we had heard that the Supreme Person- they don’t. Those who know what they are do-
ality of Godhead, Viṣṇu, the Lord of all mystic ing achieve success in their work, whereas ig-
controllers, had taken birth in the Yadu dyn- norant people do not. (6) Such being the case,
asty, we were so foolish that we could not rec- this ritualistic endeavor of yours should be
ognize Śrī Kṛṣṇa to be none other than Him. clearly explained to Me. Is it a ceremony based
(48-49) Let us offer our obeisances unto Lord on scriptural injunction, or simply a custom of
Kṛṣṇa, the Supreme Personality of Godhead. ordinary society? (7)
His intelligence is never bewildered, whereas
we, confused by His power of illusion, are Nanda Mahārāja replied: The great Lord
simply wandering about on the paths of fruitive Indra is the controller of the rain. The clouds
work. (50) We were bewildered by Lord are his personal representatives, and they di-
Kṛṣṇa’s illusory potency and thus could not un- rectly provide rainwater, which gives happi-
derstand His influence as the original Personal- ness and sustenance to all creatures. (8) Not
ity of Godhead. Now we hope He will kindly only we, my dear son, but also many other men
forgive our offense. (51) worship him, the lord and master of the rain-
giving clouds. We offer him grain and other
paraphernalia of worship produced through his
648
own discharge in the form of rain. (9) By ac- his own duty. Indeed, that by which we may
cepting the remnants of sacrifices performed to live nicely is really our worshipable deity. (18)
Indra, people sustain their lives and accomplish If one thing is actually sustaining our life but
the threefold aims of religiosity, economic de- we take shelter of something else, how can we
velopment and sense gratification. Thus Lord achieve any real benefit? We would be like an
Indra is the agent responsible for the fruitive unfaithful woman, who can never achieve any
success of industrious people. (10) This reli- actual benefit by consorting with her paramour.
gious principle is based on sound tradition. An- (19) The brāhmaṇa maintains his life by study-
yone who rejects it out of lust, enmity, fear or ing and teaching the Vedas, the member of the
greed will certainly fail to achieve good for- royal order by protecting the earth, the vaiśya
tune. (11) by trade, and the śūdra by serving the higher,
twice-born classes. (20) The occupational du-
Śukadeva Gosvāmī said: When Lord ties of the vaiśya are conceived in four divi-
Keśava [Kṛṣṇa] heard the statements of His fa- sions: farming, commerce, cow protection and
ther, Nanda, and other senior residents of Vraja, moneylending. Out of these, we as a commu-
He addressed His father as follows, to arouse nity are always engaged in cow protection. (21)
anger in Lord Indra. (12) The causes of creation, maintenance and de-
struction are the three modes of naturenamely
Lord Kṛṣṇa said: It is by the force of karma goodness, passion and ignorance. In particular,
that a living entity takes birth, and it is by the mode of passion creates this universe and
karma alone that he meets his destruction. His through sexual combination causes it to be-
happiness, distress, fear and sense of security come full of variety. (22) Impelled by the ma-
all arise as the effects of karma. (13) terial mode of passion, the clouds pour down
their rain everywhere, and by this rain all crea-
Even if there is some supreme controller tures gain their sustenance. What has the great
who awards all others the results of their activ- Indra to do with this arrangement? (23)
ities, He must also depend upon a performer’s
engaging in activity. After all, there is no ques- My dear father, our home is not in the cities
tion of being the bestower of fruitive results un- or towns or villages. Being forest dwellers, we
less fruitive activities have actually been per- always live in the forest and on the hills. (24)
formed. (14) Living beings in this world are Therefore, may a sacrifice for the pleasure of
forced to experience the consequences of their the cows, the brāhmaṇas and Govardhana Hill
own particular previous work. Since Lord Indra begin! With all the paraphernalia collected for
cannot in any way change the destiny of human worshiping Indra, let this sacrifice be per-
beings, which is born of their own nature, why formed instead. (25) Let many different kinds
should people worship him? (15) Every indi- of food be cooked, from sweet rice to vegetable
vidual is under the control of his own condi- soups! Many kinds of fancy cakes, both baked
tioned nature, and thus he must follow that na- and fried, should be prepared. And all the avail-
ture. This entire universe, with all its demigods, able milk products should be taken for this sac-
demons and human beings, is based on the con- rifice. (26) The brāhmaṇas who are learned in
ditioned nature of the living entities. (16) Be- the Vedic mantras must properly invoke the
cause it is karma that causes the conditioned sacrificial fires. Then you should feed the
living entity to accept and then give up different priests with nicely prepared food and reward
high- and low-grade material bodies, this them with cows and other gifts. (27) After giv-
karma is his enemy, friend and neutral witness, ing the appropriate food to everyone else, in-
his spiritual master and controlling lord. (17) cluding such fallen souls as dogs and dog-eat-
Therefore, one should seriously worship work ers, you should give grass to the cows and then
itself. A person should remain in the position present your respectful offerings to
corresponding to his nature and should perform Govardhana Hill. (28) After everyone has eaten
649
to his satisfaction, you should all dress and dec- SB 10.25: Lord Kṛṣṇa Lifts Govardhana
orate yourselves handsomely, smear your bod- Hill
ies with sandalwood paste and then circumam-
bulate the cows, the brāhmaṇas, the sacrificial Śukadeva Gosvāmī said: My dear King
fires and Govardhana Hill. (29) This is My Parīkṣit, when Indra understood that his sacri-
idea, O father, and you may carry it out if it ap- fice had been put aside, he became furious with
peals to you. Such a sacrifice will be very dear Nanda Mahārāja and the other cowherd men,
to the cows, the brāhmaṇas and Govardhana who were accepting Kṛṣṇa as their Lord. (1)
Hill, and also to Me. (30) Angry Indra sent forth the clouds of universal
destruction, known as Sāṁvartaka. Imagining
Śukadeva Gosvāmī said: Lord Kṛṣṇa, who himself the supreme controller, he spoke as fol-
is Himself powerful time, desired to destroy the lows. (2) [Indra said:] Just see how these cow-
false pride of Lord Indra. When Nanda and the herd men living in the forest have become so
other senior men of Vṛndāvana heard Śrī greatly intoxicated by their prosperity! They
Kṛṣṇa’s statement, they accepted His words as have surrendered to an ordinary human being,
proper. (31) The cowherd community then did Kṛṣṇa, and thus they have offended the gods.
all that Madhusūdana had suggested. They ar- (3) Their taking shelter of Kṛṣṇa is just like the
ranged for the brāhmaṇas to recite the auspi- foolish attempt of men who abandon transcen-
cious Vedic mantras, and using the parapherna- dental knowledge of the self and instead try to
lia that had been intended for Indra’s sacrifice, cross over the great ocean of material existence
they presented offerings to Govardhana Hill in the false boats of fruitive, ritual sacrifices.
and the brāhmaṇas with reverential respect. (4) These cowherd men have acted inimically
They also gave grass to the cows. Then, placing toward me by taking shelter of this ordinary hu-
the cows, bulls and calves in front of them, they man being, Kṛṣṇa, who thinks Himself very
circumambulated Govardhana. (32-33) As the wise but who is simply a foolish, arrogant,
beautifully ornamented cowherd ladies fol- overtalkative child. (5) [To the clouds of de-
lowed along, riding on wagons drawn by oxen, struction King Indra said:] The prosperity of
they sang the glories of Lord Kṛṣṇa, and their these people has made them mad with pride,
songs mingled with the brāhmaṇas’ chanting of and their arrogance is backed up by Kṛṣṇa.
benedictions. (34) Kṛṣṇa then assumed an un- Now go and remove their pride and bring their
precedented, huge form to instill faith in the animals to destruction. (6) I will follow you to
cowherd men. Declaring “I am Govardhana Vraja, riding on my elephant Airāvata and tak-
Mountain!” He ate the abundant offerings. (35) ing with me the swift and powerful wind-gods
Together with the people of Vraja, the Lord to decimate the cowherd village of Nanda
bowed down to this form of Govardhana Hill, Mahārāja. (7)
thus in effect offering obeisances to Himself.
Then He said, “Just see how this hill has ap- Śukadeva Gosvāmī said: On Indra’s order
peared in person and bestowed mercy upon us! the clouds of universal destruction, released un-
(36) “This Govardhana Hill, assuming any timely from their bonds, went to the cowherd
form he wishes, will kill any residents of the pastures of Nanda Mahārāja. There they began
forest who neglect him. Therefore, let us pay to torment the inhabitants by powerfully pour-
our obeisances to him for the safety of our- ing down torrents of rain upon them. (8) Pro-
selves and our cows.” (37) The members of the pelled by the fearsome wind-gods, the clouds
cowherd community, having thus been inspired blazed with lightning bolts and roared with
by Lord Vāsudeva to properly execute the sac- thunder as they hurled down hailstones. (9) As
rifice to Govardhana Hill, the cows and the the clouds released torrents of rain as thick as
brāhmaṇas, returned with Lord Kṛṣṇa to their massive columns, the earth was submerged in
village, Vraja. (38) the flood, and high ground could no longer be
distinguished from low. (10) The cows and
650
other animals, shivering from the excessive they all entered beneath the hill, where they
rain and wind, and the cowherd men and ladies, found ample room for themselves and all their
pained by the cold, all approached Lord Go- cows, wagons, servants and priests, and for all
vinda for shelter. (11) Trembling from the dis- other members of the community as well. (22)
tress brought about by the severe rainfall, and Lord Kṛṣṇa, forgetting hunger and thirst and
trying to cover their heads and calves with their putting aside all considerations of personal
own bodies, the cows approached the lotus feet pleasure, stood there holding up the hill for
of the Supreme Personality of Godhead. (12) seven days as the people of Vraja gazed upon
[The cowherd men and women addressed the Him. (23) When Indra observed this exhibition
Lord:] Kṛṣṇa, Kṛṣṇa, O most fortunate one, of Lord Kṛṣṇa’s mystic power, he became most
please deliver the cows from the wrath of Indra! astonished. Pulled down from his platform of
O Lord, You are so affectionate to Your devo- false pride, and his intentions thwarted, he or-
tees. Please save us also. (13) Seeing the inhab- dered his clouds to desist. (24) Seeing that the
itants of His Gokula rendered practically un- fierce wind and rain had now ceased, the sky
conscious by the onslaught of hail and blasting had become clear of rainclouds, and the sun had
wind, the Supreme Lord Hari understood that risen, Lord Kṛṣṇa, the lifter of Govardhana Hill,
this was the work of angry Indra. (14) [Śrī spoke to the cowherd community as follows.
Kṛṣṇa said to Himself:] Because We have (25) [Lord Kṛṣṇa said:] My dear cowherd men,
stopped his sacrifice, Indra has caused this un- please go out with your wives, children and
usually fierce, unseasonable rain, together with possessions. Give up your fear. The wind and
terrible winds and hail. (15) By My mystic rain have stopped, and the rivers’ high waters
power I will completely counteract this disturb- have subsided. (26) After collecting their re-
ance caused by Indra. Demigods like Indra are spective cows and loading their paraphernalia
proud of their opulence, and out of foolishness into their wagons, the cowherd men went out.
they falsely consider themselves the Lord of the The women, children and elderly persons grad-
universe. I will now destroy such ignorance. ually followed them. (27) While all living crea-
(16) Since the demigods are endowed with the tures looked on, the Supreme Personality of
mode of goodness, the false pride of consider- Godhead put down the hill in its original place,
ing oneself the Lord should certainly not affect just as it had stood before. (28)
them. When I break the false prestige of those
bereft of goodness, My purpose is to bring them All the residents of Vṛndāvana were over-
relief. (17) I must therefore protect the cowherd whelmed with ecstatic love, and they came for-
community by My transcendental potency, for ward and greeted Śrī Kṛṣṇa according to their
I am their shelter, I am their master, and indeed individual relationships with Himsome em-
they are My own family. After all, I have taken bracing Him, others bowing down to Him, and
a vow to protect My devotees. (18) so forth. The cowherd women presented water
mixed with yogurt and unbroken barleycorns as
Having said this, Lord Kṛṣṇa, who is Viṣṇu a token of honor, and they showered auspicious
Himself, picked up Govardhana Hill with one benedictions upon Him. (29) Mother Yaśodā,
hand and held it aloft just as easily as a child mother Rohiṇī, Nanda Mahārāja and Balarāma,
holds up a mushroom. (19) The Lord then ad- the greatest of the strong, all embraced Kṛṣṇa.
dressed the cowherd community: O Mother, O Overwhelmed with affection, they offered Him
Father, O residents of Vraja, if you wish you their blessings. (30) In the heavens, O King, all
may now come under this hill with your cows. the demigods, including the Siddhas, Sādhyas,
(20) You should have no fear that this mountain Gandharvas and Cāraṇas, sang the praises of
will fall from My hand. And don’t be afraid of Lord Kṛṣṇa and showered down flowers in
the wind and rain, for your deliverance from great satisfaction. (31) My dear Parīkṣit, the
these afflictions has already been arranged. demigods in heaven resoundingly played their
(21) Their minds thus pacified by Lord Kṛṣṇa, conchshells and kettledrums, and the best of the
651
Gandharvas, led by Tumburu, began to sing. as a calf and entered among Kṛṣṇa’s calves. But
(32) Surrounded by His loving cowherd boy- Kṛṣṇa killed the demon and, using his body, en-
friends and Lord Balarāma, Kṛṣṇa then went off joyed the sport of knocking kapittha fruits
to the place where He had been tending His down from the trees. (9) Together with Lord
cows. The cowherd girls returned to their Balarāma, Kṛṣṇa killed the jackass demon and
homes, singing joyfully about the lifting of all his friends, thereby securing the safety of the
Govardhana Hill and other glorious deeds per- Tālavana forest, which abounded with fully rip-
formed by Lord Kṛṣṇa, who had so deeply ened palm fruits. (10) After arranging for the
touched their hearts. (33) mighty Lord Balarāma to kill the terrible de-
mon Pralamba, Kṛṣṇa saved Vraja’s cowherd
SB 10.26: Wonderful Kṛṣṇa boys and their animals from a forest fire. (11)
Kṛṣṇa chastised the most poisonous serpent,
Śukadeva Gosvāmī said: The cowherd Kāliya, and after humbling him He drove him
men were astonished when they saw Kṛṣṇa’s forcibly from the lake of the Yamunā. In this
activities, such as lifting Govardhana Hill. Un- way the Lord made the water of that river free
able to understand His transcendental potency, of the snake’s powerful poison. (12) Dear
they approached Nanda Mahārāja and spoke as Nanda, how is it that we and all the other resi-
follows. (1) [The cowherd men said:] Since this dents of Vraja cannot give up our constant af-
boy performs such extraordinary activities, fection for your son? And how is it that He is
how could He warrant a birth among worldly so spontaneously attracted to us? (13) On the
men like usa birth that for Him would seem one hand this boy is only seven years old, and
contemptible? (2) How could this seven-year- on the other we see that He has lifted the great
old boy playfully hold up the great hill hill Govardhana. Therefore, O King of Vraja, a
Govardhana with one hand, just as a mighty el- doubt about your son arises within us. (14)
ephant holds up a lotus flower? (3) As a mere
infant who had hardly yet opened His eyes, He Nanda Mahārāja replied: O cowherd men,
drank the breast milk of the powerful demoness just hear my words and let all your doubts con-
Pūtanā and then sucked out her very life air as cerning my son be gone. Some time ago Garga
well, just as the force of time sucks out the Muni spoke to me as follows about this boy.
youth of one’s body. (4) Once, when only three (15) [Garga Muni had said:] Your son Kṛṣṇa
months old, little Kṛṣṇa was crying and kicking appears as an incarnation in every millennium.
up His feet as He lay beneath a huge cart. Then In the past He assumed three different col-
the cart fell and turned upside-down simply be- orswhite, red and yellowand now He has ap-
cause it was struck by the tip of His toe. (5) At peared in a blackish color. (16) For many rea-
the age of one, while sitting peacefully He was sons, this beautiful son of yours sometimes ap-
taken up into the sky by the demon Tṛṇāvarta. peared previously as the son of Vasudeva.
But baby Kṛṣṇa grabbed the demon’s neck, Therefore, those who are learned sometimes
causing him great pain, and thus killed him. (6) call this child Vāsudeva. (17) For this son of
Once, His mother tied Him with ropes to a mor- yours there are many forms and names accord-
tar because she had caught Him stealing butter. ing to His transcendental qualities and activi-
Then, crawling on His hands, He dragged the ties. These are known to me, but people in gen-
mortar between a pair of arjuna trees and pulled eral do not understand them. (18) To increase
them down. (7) Another time, when Kṛṣṇa was the transcendental bliss of the cowherd men of
tending the calves in the forest together with Gokula, this child will always act auspiciously
Balarāma and the cowherd boys, the demon for you. And by His grace only, you will sur-
Bakāsura came with the intention of killing pass all difficulties. (19) O Nanda Mahārāja, as
Kṛṣṇa. But Kṛṣṇa seized this inimical demon by recorded in history, when there was an irregu-
the mouth and tore him apart. (8) Desiring to lar, incapable government, Indra having been
kill Kṛṣṇa, the demon Vatsa disguised himself dethroned, and when honest people were being
652
harassed and disturbed by thieves, this child ap- place, Indra fell down and lay his helmet,
peared in order to curb the rogues and to protect whose effulgence was as brilliant as the sun,
the people and enable them to flourish. (20) De- upon the Lord’s lotus feet. (2) Indra had now
mons cannot harm the demigods, who always heard of and seen the transcendental power of
have Lord Viṣṇu on their side. Similarly, any omnipotent Kṛṣṇa, and his false pride in being
person or group attached to all-auspicious the lord of the three worlds was thus defeated.
Kṛṣṇa cannot be defeated by enemies. (21) Holding his hands together in supplication, he
Therefore, O Nanda Mahārāja, this child of addressed the Lord as follows. (3)
yours is as good as Nārāyaṇa. In His transcen-
dental qualities, opulence, name, fame and in- King Indra said: Your transcendental form,
fluence, He is exactly like Nārāyaṇa. Thus you a manifestation of pure goodness, is undis-
should not be astonished hy His activities. (22) turbed by change, shining with knowledge and
[Nanda Mahārāja continued:] After Garga Ṛṣi devoid of passion and ignorance. In You does
spoke these words to me and returned home, I not exist the mighty flow of the modes of ma-
began to consider that Kṛṣṇa, who keeps us free terial nature, which is based on illusion and ig-
from trouble, is actually an expansion of Lord norance. (4) How, then, could there exist in
Nārāyaṇa. (23) [Śukadeva Gosvāmī contin- You the symptoms of an ignorant personsuch
ued:] Having heard Nanda Mahārāja relate the as greed, lust, anger and envywhich are pro-
statements of Garga Muni, the residents of duced by one’s previous involvement in mate-
Vṛndāvana became enlivened. Their perplexity rial existence and which cause one to become
was gone, and they worshiped Nanda and Lord further entangled in material existence? And
Kṛṣṇa with great respect. (24) yet as the Supreme Lord You impose punish-
ment to protect religious principles and curb
Indra became angry when his sacrifice was down the wicked. (5) You are the father and
disrupted, and thus he caused rain and hail to spiritual master of this entire universe, and also
fall on Gokula, accompanied by lightning and its supreme controller. You are insurmountable
powerful winds, all of which brought great suf- time, imposing punishment upon the sinful for
fering to the cowherds, animals and women their own benefit. Indeed, in Your various in-
there. When Lord Kṛṣṇa, who is by nature al- carnations, selected by Your own free will, You
ways compassionate, saw the condition of act decisively to remove the false pride of those
those who had only Him as their shelter, He who presume themselves masters of this world.
smiled broadly and lifted Govardhana Hill with (6) Even fools like me, who proudly think
one hand, just as a small child picks up a mush- themselves universal lords, quickly give up
room to play with it. Holding up the hill, He their conceit and directly take to the path of the
protected the cowherd community. May He, spiritually progressive when they see You are
Govinda, the Lord of the cows and the de- fearless even in the face of time. Thus You pun-
stroyer of Indra’s false pride, be pleased with ish the mischievous only to instruct them. (7)
us. (25) Engrossed in pride over my ruling power, igno-
rant of Your majesty, I offended You. O Lord,
SB 10.27: Lord Indra and Mother Su- may You forgive me. My intelligence was be-
rabhi Offer Prayers wildered, but let my consciousness never again
be so impure. (8) You descend into this world,
Śukadeva Gosvāmī said: After Kṛṣṇa had O transcendent Lord, to destroy the warlords
lifted Govardhana Hill and thus protected the who burden the earth and create many terrible
inhabitants of Vraja from the terrible rainfall, disturbances. O Lord, you simultaneously act
Surabhi, the mother of the cows, came from her for the welfare of those who faithfully serve
planet to see Kṛṣṇa. She was accompanied by Your lotus feet. (9) Obeisances unto You, the
Indra. (1) Indra was very ashamed of having of- Supreme Personality of Godhead, the great
fended the Lord. Approaching Him in a solitary Soul, who are all-pervading and who reside in
653
the hearts of all. My obeisances unto You, Deity. Therefore, O Lord of the universe, for
Kṛṣṇa, the chief of the Yadu dynasty. (10) Unto the benefit of the cows, the brāhmaṇas, the
Him who assumes transcendental bodies ac- demigods and all other saintly persons, please
cording to the desires of His devotees, unto become our Indra. (20) As ordered by Lord
Him whose form is itself pure consciousness, Brahmā, we shall perform Your bathing cere-
unto Him who is everything, who is the seed of mony to coronate You as Indra. O Soul of the
everything and who is the Soul of all creatures, universe, You descend to this world to relieve
I offer my obeisances. (11) My dear Lord, when the burden of the earth. (21)
my sacrifice was disrupted I became fiercely
angry because of false pride. Thus I tried to de- Śukadeva Gosvāmī said: Having thus ap-
stroy Your cowherd community with severe pealed to Lord Kṛṣṇa, mother Surabhi per-
rain and wind. (12) O Lord, You have shown formed His bathing ceremony with her own
mercy to me by shattering my false pride and milk, and Indra, ordered by Aditi and other
defeating my attempt [to punish Vṛndāvana]. mothers of the demigods, anointed the Lord
To You, the Supreme Lord, spiritual master and with heavenly Gaṅgā water from the trunk of
Supreme Soul, I have now come for shelter. Indra’s elephant carrier, Airāvata. Thus, in the
(13) company of the demigods and great sages, In-
dra coronated Lord Kṛṣṇa, the descendant of
Śukadeva Gosvāmī said: Thus glorified by Daśārha, and gave Him the name Govinda. (22-
Indra, Lord Kṛṣṇa, the Supreme Personality of 23) Tumburu, Nārada and other Gandharvas,
Godhead, smiled and then spoke to him as fol- along with the Vidyādharas, Siddhas and
lows in a voice resonant like the clouds. (14) Cāraṇas, came there to sing the glories of Lord
Hari, which purify the entire world. And the
The Supreme Personality of Godhead said: wives of the demigods, filled with joy, danced
My dear Indra, it was out of mercy that I together in the Lord’s honor. (24)
stopped the sacrifice meant for you. You were
greatly intoxicated by your opulence as King of The most eminent demigods chanted the
heaven, and I wanted you to always remember praises of the Lord and scattered wonderful
Me. (15) A man blinded by intoxication with showers of flowers all around Him. All three
his power and opulence cannot see Me nearby worlds felt supreme satisfaction, and the cows
with the rod of punishment in My hand. If I de- drenched the surface of the earth with their
sire his real welfare, I drag him down from his milk. (25) Rivers flowed with various kinds of
materially fortunate position. (16) Indra, you tasty liquids, trees exuded honey, edible plants
may now go. Execute My order and remain in came to maturity without cultivation, and hills
your appointed position as King of heaven. But gave forth jewels formerly hidden in their inte-
be sober, without false pride. (17) riors. (26) O Parīkṣit, beloved of the Kuru dyn-
asty, upon the ceremonial bathing of Lord
Mother Surabhi, along with her progeny, the Kṛṣṇa, all living creatures, even those cruel by
cows, then offered her obeisances to Lord nature, became entirely free of enmity. (27) Af-
Kṛṣṇa. Respectfully requesting His attention, ter he had ceremonially bathed Lord Govinda,
the gentle lady addressed the Supreme Person- who is the master of the cows and the cowherd
ality of Godhead, who was present before her community, King Indra took the Lord’s permis-
as a cowherd boy. (18) sion and, surrounded by the demigods and other
higher beings, returned to his heavenly abode.
Mother Surabhi said: O Kṛṣṇa, Kṛṣṇa, (28)
greatest of mystics! O Soul and origin of the
universe! You are the master of the world, and SB 10.28: Kṛṣṇa Rescues Nanda
by Your grace, O infallible Lord, we have You Mahārāja from the Abode of Varuṇa
as our master. (19) You are our worshipable
654
Śrī Bādarāyaṇi said: Having worshiped with Varuṇa,] the cowherd men considered that
Lord Janārdana and fasted on the Ekādaśī day, Kṛṣṇa must be the Supreme Lord, and their
Nanda Mahārāja entered the water of the minds, O King, were filled with eagerness.
Kālindī on the Dvādaśī to take his bath. (1) Be- They thought, “Will the Supreme Lord bestow
cause Nanda Mahārāja entered the water in the upon us His transcendental abode?” (11) Be-
dark of night, disregarding that the time was in- cause He sees everything, Lord Kṛṣṇa, the Su-
auspicious, a demoniac servant of Varuṇa preme Personality of Godhead, automatically
seized him and brought him to his master. (2) understood what the cowherd men were conjec-
O King, not seeing Nanda Mahārāja, the cow- turing. Wanting to show His compassion to
herd men loudly cried out, “O Kṛṣṇa! O them by fulfilling their desires, the Lord
Rāma!” Lord Kṛṣṇa heard their cries and under- thought as follows. (12) [Lord Kṛṣṇa thought:]
stood that His father had been captured by Var- Certainly people in this world are wandering
uṇa. Therefore, the almighty Lord, who makes among higher and lower destinations, which
His devotees fearless, went to the court of Var- they achieve through activities performed ac-
uṇadeva. (3) Seeing that the Lord, Hṛṣīkeśa, cording to their desires and without full
had arrived, the demigod Varuṇa worshiped knowledge. Thus people do not know their real
Him with elaborate offerings. Varuṇa was in a destination. (13)
state of great jubilation upon seeing the Lord,
and he spoke as follows. (4) Thus deeply considering the situation, the
all-merciful Supreme Personality of Godhead
Śrī Varuṇa said: Now my body has ful- Hari revealed to the cowherd men His abode,
filled its function. Indeed, now the goal of my which is beyond material darkness. (14) Lord
life is achieved, O Lord. Those who accept Kṛṣṇa revealed the indestructible spiritual ef-
Your lotus feet, O Personality of Godhead, can fulgence, which is unlimited, conscious and
transcend the path of material existence. (5) My eternal. Sages see that spiritual existence in
obeisances unto You, the Supreme Personality trance, when their consciousness is free of the
of Godhead, the Absolute Truth, the Supreme modes of material nature. (15) The cowherd
Soul, within whom there is no trace of the illu- men were brought by Lord Kṛṣṇa to the
sory energy, which orchestrates the creation of Brahma-hrada, made to submerge in the water,
this world. (6) Your father, who is sitting here, and then lifted up. From the same vantage point
was brought to me by a foolish, ignorant serv- that Akrūra saw the spiritual world, the cow-
ant of mine who did not understand his proper herd men saw the planet of the Absolute Truth.
duty. Therefore, please forgive us. (7) O Kṛṣṇa, (16) Nanda Mahārāja and the other cowherd
O seer of everything, please give Your mercy men felt the greatest happiness when they saw
even to me. O Govinda, You are most affec- that transcendental abode. They were espe-
tionate to Your father. Please take him home. cially amazed to see Kṛṣṇa Himself there, sur-
(8) rounded by the personified Vedas, who were
offering Him prayers. (17)
Śukadeva Gosvāmī said: Thus satisfied by
Lord Varuṇa, Śrī Kṛṣṇa, the Supreme Personal- SB 10.29: Kṛṣṇa and the Gopīs Meet for
ity of Godhead, Lord of lords, took His father the Rāsa Dance
and returned home, where their relatives were
overjoyed to see them. (9) Nanda Mahārāja had Śrī Bādarāyaṇi said: Śrī Kṛṣṇa is the Su-
been astonished to see for the first time the preme Personality of Godhead, full in all opu-
great opulence of Varuṇa, the ruler of the ocean lences, yet upon seeing those autumn nights
planet, and also to see how Varuṇa and his serv- scented with blossoming jasmine flowers, He
ants had offered such humble respect to Kṛṣṇa. turned His mind toward loving affairs. To ful-
Nanda described all this to his fellow cowherd fill His purposes He employed His internal po-
men. (10) [Hearing about Kṛṣṇa’s pastimes tency. (1) The moon then rose, anointing the
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face of the eastern horizon with the reddish hue Soul, these girls simply thought of Him as their
of his comforting rays, and thus dispelling the male lover and associated with Him in that in-
pain of all who watched him rise. The moon timate mood. Thus their karmic bondage was
was like a beloved husband who returns after a nullified and they abandoned their gross mate-
long absence and adorns the face of his beloved rial bodies. (10-11)
wife with red kuṅkuma. (2)
Śrī Parīkṣit Mahārāja said: O sage, the
Lord Kṛṣṇa saw the unbroken disk of the full gopīs knew Kṛṣṇa only as their lover, not as the
moon glowing with the red effulgence of newly Supreme Absolute Truth. So how could these
applied vermilion, as if it were the face of the girls, their minds caught up in the waves of the
goddess of fortune. He also saw the kumuda lo- modes of nature, free themselves from material
tuses opening in response to the moon’s pres- attachment? (12)
ence and the forest gently illumined by its rays.
Thus the Lord began to play sweetly on His Śukadeva Gosvāmī said: This point was
flute, attracting the minds of the beautiful-eyed explained to you previously. Since even
gopīs. (3) When the young women of Śiśupāla, who hated Kṛṣṇa, achieved perfec-
Vṛndāvana heard Kṛṣṇa’s flute-song, which tion, then what to speak of the Lord’s dear dev-
arouses romantic feelings, their minds were otees. (13) O King, the Supreme Lord is inex-
captivated by the Lord. They went to where haustible and immeasurable, and He is un-
their lover waited, each unknown to the others, touched by the material modes because He is
moving so quickly that their earrings swung their controller. His personal appearance in this
back and forth. (4) Some of the gopīs were world is meant for bestowing the highest bene-
milking cows when they heard Kṛṣṇa’s flute. fit on humanity. (14) Persons who constantly
They stopped milking and went off to meet direct their lust, anger, fear, protective affec-
Him. Some left milk curdling on the stove, and tion, feeling of impersonal oneness or friend-
others left cakes burning in the oven. (5) Some ship toward Lord Hari are sure to become ab-
of them were getting dressed, feeding milk to sorbed in thought of Him. (15) You should not
their infants or rendering personal service to be so astonished by Kṛṣṇa, the unborn master
their husbands, but they all gave up these duties of all masters of mystic power, the Supreme
and went to meet Kṛṣṇa. Other gopīs were tak- Personality of Godhead. After all, it is the Lord
ing their evening meals, washing themselves, who liberates this world. (16) Seeing that the
putting on cosmetics or applying kajjala to their girls of Vraja had arrived, Lord Kṛṣṇa, the best
eyes. But all the gopīs stopped these activities of speakers, greeted them with charming words
at once and, though their clothes and ornaments that bewildered their minds. (17)
were in complete disarray, rushed off to Kṛṣṇa.
(6-7) Their husbands, fathers, brothers and Lord Kṛṣṇa said: O most fortunate ladies,
other relatives tried to stop them, but Kṛṣṇa had welcome. What may I do to please you? Is eve-
already stolen their hearts. Enchanted by the rything well in Vraja? Please tell Me the reason
sound of His flute, they refused to turn back. for your coming here. (18) This night is quite
(8) Some of the gopīs, however, could not man- frightening, and frightening creatures are lurk-
age to get out of their houses, and instead they ing about. Return to Vraja, slender-waisted
remained home with eyes closed, meditating girls. This is not a proper place for women. (19)
upon Him in pure love. (9) For those gopīs who Not finding you at home, your mothers, fathers,
could not go to see Kṛṣṇa, intolerable separa- sons, brothers and husbands are certainly
tion from their beloved caused an intense agony searching for you. Don’t cause anxiety for your
that burned away all impious karma. By medi- family members. (20) Now you have seen this
tating upon Him they realized His embrace, and Vṛndāvana forest, full of flowers and re-
the ecstasy they then felt exhausted their mate- splendent with the light of the full moon. You
rial piety. Although Lord Kṛṣṇa is the Supreme have seen the beauty of the trees, with their
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leaves trembling in the gentle breeze coming The beautiful gopīs said: O all-powerful
from the Yamunā. So now go back to the cow- one, You should not speak in this cruel way. Do
herd village. Don’t delay. O chaste ladies, serve not reject us, who have renounced all material
your husbands and give milk to your crying ba- enjoyment to render devotional service to Your
bies and calves. (21-22) On the other hand, per- lotus feet. Reciprocate with us, O stubborn one,
haps you have come here out of your great love just as the primeval Lord, Śrī Nārāyaṇa, recip-
for Me, which has taken control of your hearts. rocates with His devotees in their endeavors for
This is of course quite commendable on your liberation. (31) Our dear Kṛṣṇa, as an expert in
part, since all living entities possess natural af- religion You have advised us that the proper re-
fection for Me. (23) The highest religious duty ligious duty for women is to faithfully serve
for a woman is to sincerely serve her husband, their husbands, children and other relatives. We
behave well toward her husband’s family and agree that this principle is valid, but actually
take good care of her children. (24) Women this service should be rendered to You. After
who desire a good destination in the next life all, O Lord, You are the dearmost friend of all
should never abandon a husband who has not embodied souls. You are their most intimate
fallen from his religious standards, even if he is relative and indeed their very Self. (32) Expert
obnoxious, unfortunate, old, unintelligent, transcendentalists always direct their affection
sickly or poor. (25) For a woman from a re- toward You because they recognize You as
spectable family, petty adulterous affairs are al- their true Self and eternal beloved. What use do
ways condemned. They bar her from heaven, we have for these husbands, children and rela-
ruin her reputation and bring her difficulty and tives of ours, who simply give us trouble?
fear. (26) Transcendental love for Me arises by Therefore, O supreme controller, grant us Your
the devotional processes of hearing about Me, mercy. O lotus-eyed one, please do not cut
seeing My Deity form, meditating on Me and down our long-cherished hope to have Your as-
faithfully chanting My glories. The same result sociation. (33) Until today our minds were ab-
is not achieved by mere physical proximity. So sorbed in household affairs, but You easily
please go back to your homes. (27) stole both our minds and our hands away from
our housework. Now our feet won’t move one
Śukadeva Gosvāmī said: Hearing these un- step from Your lotus feet. How can we go back
pleasant words spoken by Govinda, the gopīs to Vraja? What would we do there? (34) Dear
became morose. Their great hopes were frus- Kṛṣṇa, please pour the nectar of Your lips upon
trated and they felt insurmountable anxiety. the fire within our heartsa fire You ignited with
(28) Their heads hanging down and their heavy, Your smiling glances and the sweet song of
sorrowful breathing drying up their reddened Your flute. If You do not, we will consign our
lips, the gopīs scratched the ground with their bodies to the fire of separation from You, O
toes. Tears flowed from their eyes, carrying friend, and thus like yogīs attain to the abode of
their kajjala and washing away the vermilion Your lotus feet by meditation. (35)
smeared on their breasts. Thus they stood, si-
lently bearing the burden of their unhappiness. O lotus-eyed one, the goddess of fortune
(29) Although Kṛṣṇa was their beloved, and alt- considers it a festive occasion whenever she
hough they had abandoned all other objects of touches the soles of Your lotus feet. You are
desire for His sake, He had been speaking to very dear to the residents of the forest, and
them unfavorably. Nonetheless, they remained therefore we will also touch those lotus feet.
unflinching in their attachment to Him. Stop- From that time on we will be unable even to
ping their crying, they wiped their eyes and be- stand in the presence of any other man, for we
gan to speak, their voices stammering with ag- will have been fully satisfied by You. (36) God-
itation. (30) dess Lakṣmī, whose glance is sought after by
the demigods with great endeavor, has
657
achieved the unique position of always remain- the gopīs sang His praises, that leader of hun-
ing on the chest of her Lord, Nārāyaṇa. Still, dreds of women sang loudly in reply. He
she desires the dust of His lotus feet, even moved among them, wearing His Vaijayantī
though she has to share that dust with Tulasī- garland, beautifying the Vṛndāvana forest. (44)
devī and indeed with the Lord’s many other Śrī Kṛṣṇa went with the gopīs to the bank of the
servants. Similarly, we have approached the Yamunā, where the sand was cooling and the
dust of Your lotus feet for shelter. (37) There- wind, enlivened by the river’s waves, bore the
fore, O vanquisher of all distress, please show fragrance of lotuses. There Kṛṣṇa threw His
us mercy. To approach Your lotus feet we arms around the gopīs and embraced them. He
abandoned our families and homes, and we aroused Cupid in the beautiful young ladies of
have no desire other than to serve You. Our Vraja by touching their hands, hair, thighs,
hearts are burning with intense desires gener- belts and breasts, by playfully scratching them
ated by Your beautiful smiling glances. O jewel with His fingernails, and also by joking with
among men, please make us Your maidser- them, glancing at them and laughing with them.
vants. (38) Seeing Your face encircled by curl- In this way the Lord enjoyed His pastimes. (45-
ing locks of hair, Your cheeks beautified by 46) The gopīs became proud of themselves for
earrings, Your lips full of nectar, and Your having received such special attention from
smiling glance, and also seeing Your two im- Kṛṣṇa, the Supreme Personality of Godhead,
posing arms, which take away our fear, and and each of them thought herself the best
Your chest, which is the only source of pleasure woman on earth. (47) Lord Keśava, seeing the
for the goddess of fortune, we must become gopīs too proud of their good fortune, wanted
Your maidservants. (39) Dear Kṛṣṇa, what to relieve them of this pride and show them fur-
woman in all the three worlds wouldn’t deviate ther mercy. Thus He immediately disappeared.
from religious behavior when bewildered by (48)
the sweet, drawn-out melody of Your flute?
Your beauty makes all three worlds auspicious. SB 10.30: The Gopīs Search for Kṛṣṇa
Indeed, even the cows, birds, trees and deer
manifest the ecstatic symptom of bodily hair Śukadeva Gosvāmī said: When Lord
standing on end when they see Your beautiful Kṛṣṇa disappeared so suddenly, the gopīs felt
form. (40) Clearly You have taken birth in this great sorrow at losing sight of Him, like a group
world to relieve the fear and distress of the peo- of female elephants who have lost their mate.
ple of Vraja, just as the Supreme Personality of (1) As the cowherd women remembered Lord
Godhead, the primeval Lord, protects the do- Kṛṣṇa, their hearts were overwhelmed by His
main of the demigods. Therefore, O friend of movements and loving smiles, His playful
the distressed, kindly place Your lotus hand on glances and enchanting talks, and by the many
Your maidservants’ heads and burning breasts. other pastimes He would enjoy with them. Thus
(41) absorbed in thoughts of Kṛṣṇa, the Lord of
Ramā, the gopīs began acting out His various
Śukadeva Gosvāmī said: Smiling upon transcendental pastimes. (2) Because the be-
hearing these despondent words from the gopīs, loved gopīs were absorbed in thoughts of their
Lord Kṛṣṇa, the supreme master of all masters beloved Kṛṣṇa, their bodies imitated His way of
of mystic yoga, mercifully enjoyed with them, moving and smiling, His way of beholding
although He is self-satisfied. (42) Among the them, His speech and His other distinctive fea-
assembled gopīs, the infallible Lord Kṛṣṇa ap- tures. Deeply immersed in thinking of Him and
peared just like the moon surrounded by stars. maddened by remembering His pastimes, they
He whose activities are so magnanimous made declared to one another, “I am Kṛṣṇa!” (3)
their faces blossom with His affectionate Singing loudly of Kṛṣṇa, they searched for Him
glances, and His broad smiles revealed the ef- throughout the Vṛndāvana forest like a band of
fulgence of His jasmine-bud-like teeth. (43) As madwomen. They even asked the trees about
658
Him, who as the Supersoul is present inside and arm on the shoulder of His beloved and carry-
outside of all created things, just like the sky. ing a lotus flower in His free hand. (12) Let us
(4) ask these creepers about Kṛṣṇa. Even though
they are embracing the arms of their husband,
[The gopīs said:] O aśvattha tree, O plakṣa, this tree, they certainly must have been touched
O nyagrodha, have you seen Kṛṣṇa? That son by Kṛṣṇa’s fingernails, since out of joy they are
of Nanda Mahārāja has gone away after steal- manifesting eruptions on their skin. (13)
ing our minds with His loving smiles and
glances. (5) O kurabaka tree, O aśoka, O nāga, Having spoken these words, the gopīs, dis-
punnāga and campaka, has Balarāma’s younger traught from searching for Kṛṣṇa, began to act
brother, whose smile removes the audacity of out His various pastimes, fully absorbed in
all proud women, passed this way? (6) O most thoughts of Him. (14) One gopī imitated
kind tulasī, to whom the feet of Govinda are so Pūtanā, while another acted like infant Kṛṣṇa
dear, have you seen that infallible one walk by, and pretended to suck her breast. Another gopī,
wearing you and encircled by swarms of bees? crying in imitation of infant Kṛṣṇa, kicked a
(7) O mālati, O mallikā, O jāti and yūthikā, has gopī who was taking the role of the cart demon,
Mādhava gone by here, giving you pleasure Śakaṭāsura. (15) One gopī took the role of
with the touch of His hand? (8) O cūta, O pri- Tṛṇāvarta and carried away another, who was
yāla, O panasa, āsana and kovidāra, O jambu, acting like infant Kṛṣṇa, while yet another gopī
O arka, O bilva, bakula and āmra, O kadamba crawled about, her ankle bells tinkling as she
and nīpa and all you other plants and trees liv- pulled her feet. (16) Two gopīs acted like Rāma
ing by the banks of the Yamunā who have ded- and Kṛṣṇa in the midst of several others, who
icated your very existence to the welfare of oth- took the role of cowherd boys. One gopī en-
ers, we gopīs have lost our minds, so please tell acted Kṛṣṇa’s killing of the demon Vatsāsura,
us where Kṛṣṇa has gone. (9) O mother earth, represented by another gopī, and a pair of gopīs
what austerity did you perform to attain the acted out the killing of Bakāsura. (17) When
touch of Lord Keśava’s lotus feet, which has one gopī perfectly imitated how Kṛṣṇa would
brought you such great joy that your bodily call the cows who had wandered far away, how
hairs are standing on end? You appear very He would play His flute and how He would en-
beautiful in this condition. Was it during the gage in various sports, the others congratulated
Lord’s current appearance that you acquired her with exclamations of “Well done! Well
this ecstatic symptom, or was it perhaps much done!” (18) Another gopī, her mind fixed on
earlier, when He stepped upon you in His form Kṛṣṇa, walked about with her arm resting on
of the dwarf Vāmanadeva, or even earlier, the shoulder of a friend and declared, “I am
when He embraced you in His form of the boar Kṛṣṇa! Just see how gracefully I move!” (19)
Varāhadeva? (10) O friend, wife of the deer, “Don’t be afraid of the wind and rain,” said one
has Lord Acyuta been here with His beloved, gopī. “I will save you.” And with that she lifted
bringing great joy to your eyes? Indeed, blow- her shawl above her head. (20) [Śukadeva
ing this way is the fragrance of His garland of Gosvāmī continued:] O King, one gopī climbed
kunda flowers, which was smeared with the on another’s shoulders and, putting her foot on
kuṅkuma from the breasts of His girlfriend the other’s head, said, “Go away from here, O
when He embraced Her. (11) O trees, we see wicked snake! You should know that I have
that you are bowing down. When the younger taken birth in this world just to punish the envi-
brother of Rāma walked by here, followed by ous.” (21) Then another gopī spoke up: My
intoxicated bees swarming around the tulasī dear cowherd boys, look at this raging forest
mañjarīs decorating His garland, did He fire! Quickly close your eyes and I will easily
acknowledge your obeisances with His affec- protect you. (22) One gopī tied up her slender
tionate glances? He must have been resting His companion with a flower garland and said,
“Now I will bind this boy who has broken the
659
butter pots and stolen the butter.” The second Kṛṣṇa sat down here with His girlfriend to ar-
gopī then covered her face and beautiful eyes, range Her hair. The lusty boy must have made
pretending to be afraid. (23) a crown for that lusty girl out of the flowers He
had collected. (33) [Śukadeva Gosvāmī contin-
While the gopīs were thus imitating Kṛṣṇa’s ued:] Lord Kṛṣṇa enjoyed with that gopī, alt-
pastimes and asking Vṛndāvana’s creepers and hough He enjoys only within, being self-satis-
trees where Kṛṣṇa, the Supreme Soul, might be, fied and complete in Himself. Thus by contrast
they happened to see His footprints in a corner He showed the wretchedness of ordinary lusty
of the forest. (24) [The gopīs said:] The marks men and hardhearted women. (34) As the gopīs
of a flag, lotus, thunderbolt, elephant goad, bar- wandered about, their minds completely bewil-
leycorn and so forth on these footprints clearly dered, they pointed out various signs of Kṛṣṇa’s
distinguish them as belonging to that great soul, pastimes. The particular gopī whom Kṛṣṇa had
the son of Nanda Mahārāja. (25) The gopīs be- led into a secluded forest when He had aban-
gan following Kṛṣṇa’s path, as shown by His doned all the other young girls began to think
many footprints, but when they saw that these Herself the best of women. “My beloved has
prints were thoroughly intermixed with those rejected all the other gopīs,” She thought, “even
of His dearmost consort, they became per- though they are driven by Cupid himself. He
turbed and spoke as follows. (26) [The gopīs has chosen to reciprocate with Me alone.” (35-
said:] Here we see the footprints of some gopī 36)
who must have been walking along with the son
of Nanda Mahārāja. He must have put His arm As the two lovers passed through one part of
on Her shoulder, just as an elephant rests His the Vṛndāvana forest, the special gopī began
trunk on the shoulder of an accompanying she- feeling proud of Herself. She told Lord Keśava,
elephant. (27) Certainly this particular gopī has “I cannot walk any further. Please carry Me
perfectly worshiped the all-powerful Personal- wherever You want to go.” (37) Thus ad-
ity of Godhead, Govinda, since He was so dressed, Lord Kṛṣṇa replied, “Just climb on My
pleased with Her that He abandoned the rest of shoulder.” But as soon as He said this, He dis-
us and brought Her to a secluded place. (28) O appeared. His beloved consort then immedi-
girls! The dust of Govinda’s lotus feet is so sa- ately felt great remorse. (38) She cried out: O
cred that even Brahmā, Śiva and the goddess master! My lover! O dearmost, where are You?
Ramā take that dust upon their heads to dispel Where are You? Please, O mighty-armed one,
sinful reactions. (29) These footprints of that O friend, show Yourself to Me, Your poor serv-
special gopī greatly disturb us. Of all the gopīs, ant! (39) Śukadeva Gosvāmī said: While con-
She alone was taken away to a secluded place, tinuing to search out Kṛṣṇa’s path, the gopīs
where She is enjoying the lips of Kṛṣṇa. Look, discovered their unhappy friend close by. She
we can’t see Her footprints over here! It’s ob- was bewildered by separation from Her lover.
vious that the grass and sprouts were hurting (40) She told them how Mādhava had given
the tender soles of Her feet, and so the lover Her much respect, but how She then suffered
lifted up His beloved. (30) Please observe, my dishonor because of Her miSBehavior. The go-
dear gopīs, how in this place lusty Kṛṣṇa’s foot- pīs were extremely amazed to hear this. (41) In
prints are pressed more deeply into the ground. search of Kṛṣṇa, the gopīs then entered the
Carrying the weight of His beloved must have depths of the forest as far as the light of the
been difficult for Him. And over here that in- moon shone. But when they found themselves
telligent boy must have put Her down to gather engulfed in darkness, they decided to turn back.
some flowers. (31) Just see how in this place (42)
dear Kṛṣṇa collected flowers for His beloved.
Here He has left the impression of only the Their minds absorbed in thoughts of Him,
front part of His feet because He was standing they conversed about Him, acted out His pas-
on His toes to reach the flowers. (32) Certainly
660
times and felt themselves filled with His pres- eternal abode of the goddess of fortune. Since
ence. They completely forgot about their You once put those feet on the hoods of the
homes as they loudly sang the glories of great serpent Kāliya, please place them upon
Kṛṣṇa’s transcendental qualities. (43) The go- our breasts and tear away the lust in our hearts.
pīs again came to the bank of the Kālindī. Med- (7) O lotus-eyed one, Your sweet voice and
itating on Kṛṣṇa and eagerly hoping He would charming words, which attract the minds of the
come, they sat down together to sing of Him. intelligent, are bewildering us more and more.
(44) Our dear hero, please revive Your maidservants
with the nectar of Your lips. (8) The nectar of
SB 10.31: The Gopīs’ Songs of Separation Your words and the descriptions of Your activ-
ities are the life and soul of those suffering in
The gopīs said: O beloved, Your birth in the this material world. These narrations, transmit-
land of Vraja has made it exceedingly glorious, ted by learned sages, eradicate one’s sinful re-
and thus Indirā, the goddess of fortune, always actions and bestow good fortune upon whoever
resides here. It is only for Your sake that we, hears them. These narrations are broadcast all
Your devoted servants, maintain our lives. We over the world and are filled with spiritual
have been searching everywhere for You, so power. Certainly those who spread the message
please show Yourself to us. (1) O Lord of love, of Godhead are most munificent. (9) Your
in beauty Your glance excels the whorl of the smiles, Your sweet, loving glances, the inti-
finest, most perfectly formed lotus within the mate pastimes and confidential talks we en-
autumn pond. O bestower of benedictions, You joyed with Youall these are auspicious to med-
are killing the maidservants who have given itate upon, and they touch our hearts. But at the
themselves to You freely, without any price. same time, O deceiver, they very much agitate
Isn’t this murder? (2) O greatest of personali- our minds. (10)
ties, You have repeatedly saved us from all
kinds of dangerfrom poisoned water, from the Dear master, dear lover, when You leave the
terrible man-eater Agha, from the great rains, cowherd village to herd the cows, our minds are
from the wind demon, from the fiery thunder- disturbed with the thought that Your feet, more
bolt of Indra, from the bull demon and from the beautiful than a lotus, will be pricked by the
son of Maya Dānava. (3) You are not actually spiked husks of grain and the rough grass and
the son of the gopī Yaśodā, O friend, but rather plants. (11) At the end of the day You repeat-
the indwelling witness in the hearts of all em- edly show us Your lotus face, covered with
bodied souls. Because Lord Brahmā prayed for dark blue locks of hair and thickly powdered
You to come and protect the universe, You with dust. Thus, O hero, You arouse lusty de-
have now appeared in the Sātvata dynasty. (4) sires in our minds. (12) Your lotus feet, which
are worshiped by Lord Brahmā, fulfill the de-
O best of the Vṛṣṇis, Your lotuslike hand, sires of all who bow down to them. They are
which holds the hand of the goddess of fortune, the ornament of the earth, they give the highest
grants fearlessness to those who approach Your satisfaction, and in times of danger they are the
feet out of fear of material existence. O lover, appropriate object of meditation. O lover, O de-
please place that wish-fulfilling lotus hand on stroyer of anxiety, please put those lotus feet
our heads. (5) O You who destroy the suffering upon our breasts. (13) O hero, kindly distribute
of Vraja’s people, O hero of all women, Your to us the nectar of Your lips, which enhances
smile shatters the false pride of Your devotees. conjugal pleasure and vanquishes grief. That
Please, dear friend, accept us as Your maidser- nectar is thoroughly relished by Your vibrating
vants and show us Your beautiful lotus face. (6) flute and makes people forget any other attach-
Your lotus feet destroy the past sins of all em- ment. (14) When You go off to the forest during
bodied souls who surrender to them. Those feet the day, a tiny fraction of a second becomes like
follow after the cows in the pastures and are the a millennium for us because we cannot see
661
You. And even when we can eagerly look upon anointed with sandalwood paste, on her shoul-
Your beautiful face, so lovely with its adorn- der. (4) A slender gopī respectfully took in her
ment of curly locks, our pleasure is hindered by joined hands the betel nut He had chewed, and
our eyelids, which were fashioned by the fool- another gopī, burning with desire, put His lotus
ish creator. (15) Dear Acyuta, You know very feet on her breasts. (5) One gopī, beside herself
well why we have come here. Who but a with loving anger, bit her lips and stared at Him
cheater like You would abandon young women with frowning eyebrows, as if to wound Him
who come to see Him in the middle of the night, with her harsh glances. (6) Another gopī looked
enchanted by the loud song of His flute? Just to with unblinking eyes upon His lotus face, but
see You, we have completely rejected our hus- even after deeply relishing its sweetness She
bands, children, ancestors, brothers and other did not feel satiated, just as mystic saints are
relatives. (16) Our minds are repeatedly bewil- never satiated when meditating upon the Lord’s
dered as we think of the intimate conversations feet. (7) One gopī took the Lord through the ap-
we had with You in secret, feel the rise of lust erture of her eyes and placed Him within her
in our hearts and remember Your smiling face, heart. Then, with her eyes closed and her bodily
Your loving glances and Your broad chest, the hairs standing on end, she continuously em-
resting place of the goddess of fortune. Thus we braced Him within. Thus immersed in transcen-
experience the most severe hankering for You. dental ecstasy, she resembled a yogī meditating
(17) O beloved, Your all-auspicious appear- upon the Lord. (8) All the gopīs enjoyed the
ance vanquishes the distress of those living in greatest festivity when they saw their beloved
Vraja’s forests. Our minds long for Your asso- Keśava again. They gave up the distress of sep-
ciation. Please give to us just a bit of that med- aration, just as people in general forget their
icine, which counteracts the disease in Your misery when they gain the association of a spir-
devotees’ hearts. (18) O dearly beloved! Your itually enlightened person. (9) Encircled by the
lotus feet are so soft that we place them gently gopīs, who were now relieved of all distress,
on our breasts, fearing that Your feet will be Lord Acyuta, the Supreme Personality of God-
hurt. Our life rests only in You. Our minds, head, shone forth splendidly. My dear King,
therefore, are filled with anxiety that Your ten- Kṛṣṇa thus appeared like the Supersoul encir-
der feet might be wounded by pebbles as You cled by His spiritual potencies. (10)
roam about on the forest path. (19)
The almighty Lord then took the gopīs with
SB 10.32: The Reunion Him to the bank of the Kālindī, who with the
hands of her waves had scattered piles of soft
Śukadeva Gosvāmī said: O King, having sand upon the shore. In that auspicious place
thus sung and spoken their hearts out in various the breeze, bearing the fragrance of blooming
charming ways, the gopīs began to weep kunda and mandāra flowers, attracted many
loudly. They were very eager to see Lord bees, and the abundant rays of the autumn
Kṛṣṇa. (1) Then Lord Kṛṣṇa, a smile on His lo- moon dispelled the darkness of night. (11-12)
tus face, appeared before the gopīs. Wearing a Their heartache vanquished by the ecstasy of
garland and a yellow garment, He directly ap- seeing Kṛṣṇa, the gopīs, like the personified
peared as one who can bewilder the mind of Vedas before them, felt their desires com-
Cupid, who himself bewilders the minds of or- pletely fulfilled. For their dear friend Kṛṣṇa
dinary people. (2) When the gopīs saw that they arranged a seat with their shawls which
their dearmost Kṛṣṇa had returned to them, they were smeared with the kuṅkuma powder from
all stood up at once, and out of their affection their breasts. (13) Lord Kṛṣṇa, the Supreme
for Him their eyes bloomed wide. It was as if Personality of Godhead, for whom the great
the air of life had reentered their bodies. (3) masters of mystic meditation arrange a seat
One gopī joyfully took Kṛṣṇa’s hand between within their hearts, took His seat in the assem-
her folded palms, and another placed His arm,
662
bly of gopīs. His transcendental body, the ex- of your relatives, I acted as I did only to in-
clusive abode of beauty and opulence within crease your attachment to Me. Even when I re-
the three worlds, shone brilliantly as the gopīs moved Myself from your sight by suddenly dis-
worshiped Him. (14) Śrī Kṛṣṇa had awakened appearing, I never stopped loving you. There-
romantic desires within the gopīs, and they fore, My beloved gopīs, please do not harbor
honored Him by glancing at Him with playful any bad feelings toward Me, your beloved. (21)
smiles, gesturing amorously with their eye- I am not able to repay My debt for your spotless
brows, and massaging His hands and feet as service, even within a lifetime of Brahmā. Your
they held them in their laps. Even while wor- connection with Me is beyond reproach. You
shiping Him, however, they felt somewhat an- have worshiped Me, cutting off all domestic
gry, and thus they addressed Him as follows. ties, which are difficult to break. Therefore,
(15) please let your own glorious deeds be your
compensation. (22)
The gopīs said: Some people reciprocate
the affection only of those who are affectionate SB 10.33: The Rāsa Dance
toward them, while others show affection even
to those who are indifferent or inimical. And Śukadeva Gosvāmī said: When the cow-
yet others will not show affection toward any- herd girls heard the Supreme Personality of
one. Dear Kṛṣṇa, please properly explain this Godhead speak these most charming words,
matter to us. (16) they forgot their distress caused by separation
from Him. Touching His transcendental limbs,
The Supreme Personality of Godhead said: they felt all their desires fulfilled. (1) There on
So-called friends who show affection for each the Yamunā’s banks Lord Govinda then began
other only to benefit themselves are actually the pastime of the rāsa dance in the company of
selfish. They have no true friendship, nor are those jewels among women, the faithful gopīs,
they following the true principles of religion. who joyfully linked their arms together. (2) The
Indeed, if they did not expect benefit for them- festive rāsa dance commenced, with the gopīs
selves, they would not reciprocate. (17) My arrayed in a circle. Lord Kṛṣṇa expanded Him-
dear slender-waisted gopīs, some people are self and entered between each pair of gopīs, and
genuinely merciful or, like parents, naturally as that master of mystic power placed His arms
affectionate. Such persons, who devotedly around their necks, each girl thought He was
serve even those who fail to reciprocate with standing next to her alone. The demigods and
them, are following the true, faultless path of their wives were overwhelmed with eagerness
religion, and they are true well-wishers. (18) to witness the rāsa dance, and they soon
Then there are those individuals who are spirit- crowded the sky with their hundreds of celestial
ually self-satisfied, materially fulfilled or by airplanes. (3) Kettledrums then resounded in
nature ungrateful or simply envious of superi- the sky while flowers rained down and the chief
ors. Such persons will not love even those who Gandharvas and their wives sang Lord Kṛṣṇa’s
love them, what to speak of those who are in- spotless glories. (4) A tumultuous sound arose
imical. (19) But the reason I do not immedi- from the armlets, ankle bells and waist bells of
ately reciprocate the affection of living beings the gopīs as they sported with their beloved
even when they worship Me, O gopīs, is that I Kṛṣṇa in the circle of the rāsa dance. (5) In the
want to intensify their loving devotion. They midst of the dancing gopīs, Lord Kṛṣṇa ap-
then become like a poor man who has gained peared most brilliant, like an exquisite sapphire
some wealth and then lost it, and who thus be- in the midst of golden ornaments. (6) As the go-
comes so anxious about it that he can think of pīs sang in praise of Kṛṣṇa, their feet danced,
nothing else. (20) My dear girls, understanding their hands gestured, and their eyebrows moved
that simply for My sake you had rejected the with playful smiles. With their braids and belts
authority of worldly opinion, of the Vedas and
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tied tight, their waists bending, their faces per- in accompaniment. (15) In this way Lord
spiring, the garments on their breasts moving Kṛṣṇa, the original Lord Nārāyaṇa, master of
this way and that, and their earrings swinging the goddess of fortune, took pleasure in the
on their cheeks, Lord Kṛṣṇa’s young consorts company of the young women of Vraja by em-
shone like streaks of lightning in a mass of bracing them, caressing them and glancing lov-
clouds. (7) Eager to enjoy conjugal love, their ingly at them as He smiled His broad, playful
throats colored with various pigments, the go- smiles. It was just as if a child were playing
pīs sang loudly and danced. They were over- with his own reflection. (16) Their senses over-
joyed by Kṛṣṇa’s touch, and they sang songs whelmed by the joy of having His physical as-
that filled the entire universe. (8) One gopī, sociation, the gopīs could not prevent their hair,
joining Lord Mukunda in His singing, sang their dresses and the cloths covering their
pure melodious tones that rose harmoniously breasts from becoming disheveled. Their gar-
above His. Kṛṣṇa was pleased and showed great lands and ornaments scattered, O hero of the
appreciation for her performance, saying “Ex- Kuru dynasty. (17) The wives of the demigods,
cellent! Excellent!” Then another gopī repeated observing Kṛṣṇa’s playful activities from their
the same melody, but in a special metrical pat- airplanes, were entranced and became agitated
tern, and Kṛṣṇa praised her also. (9) When one with lust. Indeed, even the moon and his entou-
gopī grew tired from the rāsa dance, She turned rage, the stars, became astonished. (18) Ex-
to Kṛṣṇa, standing at Her side holding a baton, panding Himself as many times as there were
and grasped His shoulder with Her arm. The cowherd women to associate with, the Supreme
dancing had loosened Her bracelets and the Lord, though self-satisfied, playfully enjoyed
flowers in Her hair. (10) Upon the shoulder of their company. (19) Seeing that the gopīs were
one gopī Kṛṣṇa placed His arm, whose natural fatigued from conjugal enjoyment, my dear
blue-lotus fragrance was mixed with that of the King, merciful Kṛṣṇa lovingly wiped their
sandalwood pulp anointing it. As the gopī rel- faces with His comforting hand. (20) The gopīs
ished that fragrance, her bodily hair stood on honored their hero with smiling glances sweet-
end in jubilation, and she kissed His arm. (11) ened by the beauty of their cheeks and the ef-
Next to Kṛṣṇa’s cheek one gopī put her own, fulgence of their curly locks and glittering
beautified by the effulgence of her earrings, golden earrings. Overjoyed from the touch of
which glittered as she danced. Kṛṣṇa then care- His fingernails, they chanted the glories of His
fully gave her the betel nut He was chewing. all-auspicious transcendental pastimes. (21)
(12) Another gopī became fatigued as she Lord Kṛṣṇa’s garland had been crushed during
danced and sang, the bells on her ankles and His conjugal dalliance with the gopīs and col-
waist tinkling. So she placed upon her breasts ored vermilion by the kuṅkuma powder on their
the comforting lotus hand of Lord Acyuta, who breasts. To dispel the fatigue of the gopīs,
was standing by her side. (13) Kṛṣṇa entered the water of the Yamunā, fol-
lowed swiftly by bees who were singing like
Having attained as their intimate lover Lord the best of the Gandharvas. He appeared like a
Acyuta, the exclusive consort of the goddess of lordly elephant entering the water to relax in the
fortune, the gopīs enjoyed great pleasure. They company of his consorts. Indeed, the Lord had
sang His glories as He held their necks with His transgressed all worldly and Vedic morality
arms. (14) Enhancing the beauty of the gopīs’ just as a powerful elephant might break the
faces were the lotus flowers behind their ears, dikes in a paddy field. (22) My dear King, in
the locks of hair decorating their cheeks, and the water Kṛṣṇa found Himself being splashed
drops of perspiration. The reverberation of their on all sides by the laughing gopīs, who looked
armlets and ankle bells made a loud musical at Him with love. As the demigods worshiped
sound, and their chaplets scattered. Thus the Him by showering flowers from their airplanes,
gopīs danced with the Supreme Lord in the the self-satisfied Lord took pleasure in playing
arena of the rāsa dance as swarms of bees sang like the king of the elephants. (23) Then the
664
Lord strolled through a small forest on the bank laws of piety, they are not subject to sinful re-
of the Yamunā. This forest was filled to its lim- actions. (32) How, then, could the Lord of all
its with breezes carrying the fragrances of all created beingsanimals, men and demigodshave
the flowers growing on the land and in the wa- any connection with the piety and impiety that
ter. Followed by His entourage of bees and affect His subject creatures? (33) Material ac-
beautiful women, Lord Kṛṣṇa appeared like an tivities never entangle the devotees of the Su-
intoxicated elephant with his she-elephants. preme Lord, who are fully satisfied by serving
(24) Although the gopīs were firmly attached to the dust of His lotus feet. Nor do material ac-
Lord Kṛṣṇa, whose desires are always fulfilled, tivities entangle those intelligent sages who
the Lord was not internally affected by any have freed themselves from the bondage of all
mundane sex desire. Still, to perform His pas- fruitive reactions by the power of yoga. So how
times the Lord took advantage of all those could there be any question of bondage for the
moonlit autumn nights, which inspire poetic Lord Himself, who assumes His transcendental
descriptions of transcendental affairs. (25) forms according to His own sweet will? (34) He
who lives as the overseeing witness within the
Parīkṣit Mahārāja said: O brāhmaṇa, the gopīs and their husbands, and indeed within all
Supreme Personality of Godhead, the Lord of embodied living beings, assumes forms in this
the universe, has descended to this earth along world to enjoy transcendental pastimes. (35)
with His plenary portion to destroy irreligion When the Lord assumes a humanlike body to
and reestablish religious principles. Indeed, He show mercy to His devotees, He engages in
is the original speaker, follower and guardian such pastimes as will attract those who hear
of moral laws. How, then, could He have vio- about them to become dedicated to Him. (36)
lated them by touching other men’s wives? (26- The cowherd men, bewildered by Kṛṣṇa’s illu-
27) O faithful upholder of vows, please destroy sory potency, thought their wives had remained
our doubt by explaining to us what purpose the home at their sides. Thus they did not harbor
self-satisfied Lord of the Yadus had in mind any jealous feelings against Him. (37) After an
when He behaved so contemptibly. (28) entire night of Brahmā had passed, Lord Kṛṣṇa
advised the gopīs to return to their homes. Alt-
Śukadeva Gosvāmī said: The status of hough they did not wish to do so, the Lord’s
powerful controllers is not harmed by any ap- beloved consorts complied with His command.
parently audacious transgression of morality (38)
we may see in them, for they are just like fire,
which devours everything fed into it and re- Anyone who faithfully hears or describes
mains unpolluted. (29) One who is not a great the Lord’s playful affairs with the young gopīs
controller should never imitate the behavior of of Vṛndāvana will attain the Lord’s pure devo-
ruling personalities, even mentally. If out of tional service. Thus he will quickly become so-
foolishness an ordinary person does imitate ber and conquer lust, the disease of the heart.
such behavior, he will simply destroy himself, (39)
just as a person who is not Rudra would destroy
himself if he tried to drink an ocean of poison. SB 10.34: Nanda Mahārāja Saved and
(30) The statements of the Lord’s empowered Śaṅkhacūḍa Slain
servants are always true, and the acts they per-
form are exemplary when consistent with those Śukadeva Gosvāmī said: One day the cow-
statements. Therefore, one who is intelligent herd men, eager to take a trip to worship Lord
should carry out their instructions. (31) My Śiva, traveled by bullock carts to the Ambikā
dear Prabhu, when these great persons who are forest. (1) O King, after arriving there, they
free from false ego act piously in this world, bathed in the Sarasvatī and then devotedly wor-
they have no selfish motives to fulfill, and even shiped with various paraphernalia the powerful
when they act in apparent contradiction to the
665
Lord Paśupati and his consort, goddess Am- since now I have been touched by the foot of
bikā. (2) The cowherd men gave the brāhmaṇas the supreme spiritual master of all the worlds
gifts of cows, gold, clothing and cooked grains and have thus been relieved of all inauspicious-
mixed with honey. Then the cowherds prayed, ness. (14) My Lord, You destroy all fear for
“May the lord be pleased with us.” (3) Nanda, those who, fearing this material world, take
Sunanda and the other greatly fortunate cow- shelter of You. By the touch of Your feet I am
herds spent that night on the bank of the Saras- now freed from the curse of the sages. O de-
vatī, strictly observing their vows. They fasted, stroyer of distress, please let me return to my
taking only water. (4) planet. (15) O master of mystic power, O great
personality, O Lord of the devotees, I surrender
During the night a huge and extremely hun- to You. Please command me as You will, O su-
gry snake appeared in that thicket. Slithering on preme God, Lord of all lords of the universe.
his belly up to the sleeping Nanda Mahārāja, (16) O infallible one, I was immediately freed
the snake began swallowing him. (5) In the from the brāhmaṇas’ punishment simply by
clutches of the snake, Nanda Mahārāja cried seeing You. Anyone who chants Your name
out, “Kṛṣṇa, Kṛṣṇa, my dear boy! This huge purifies all who hear his chanting, as well as
serpent is swallowing me! Please save me, who himself. How much more beneficial, then, is
am surrendered to You!” (6) When the cowherd the touch of Your lotus feet? (17) Thus receiv-
men heard the cries of Nanda, they immediately ing the permission of Lord Kṛṣṇa, the demigod
rose up and saw that he was being swallowed. Sudarśana circumambulated Him, bowed down
Distraught, they beat the serpent with blazing to offer Him homage and then returned to his
torches. (7) But even though the firebrands heavenly planet. Nanda Mahārāja was thus de-
were burning him, the serpent would not re- livered from peril. (18) The inhabitants of Vraja
lease Nanda Mahārāja. Then the Supreme Lord were astonished to see the mighty power of Śrī
Kṛṣṇa, master of His devotees, came to the spot Kṛṣṇa. Dear King, they then completed their
and touched the snake with His foot. (8) The worship of Lord Śiva and returned to Vraja,
snake had all his sinful reactions destroyed by along the way respectfully describing Kṛṣṇa’s
the touch of the Supreme Lord’s divine foot, powerful acts. (19)
and thus he gave up his serpent body and ap-
peared in the form of a worshipable Once Lord Govinda and Lord Rāma, the
Vidyādhara. (9) The Supreme Lord Hṛṣīkeśa performers of wonderful feats, were playing in
then questioned this personality, who was the forest at night with the young girls of Vraja.
standing before Him with his head bowed, his (20) Kṛṣṇa and Balarāma wore flower garlands
brilliantly effulgent body bedecked with golden and spotless garments, and Their limbs were
necklaces. (10) [Lord Kṛṣṇa said:] My dear sir, beautifully decorated and anointed. The
you appear so wonderful, glowing with such women sang Their glories in a charming way,
great beauty. Who are you? And who forced bound to Them by affection. (21) The two
you to assume this terrible body of a snake? Lords praised the nightfall, signaled by the ris-
(11) ing of the moon and the appearance of stars, a
lotus-scented breeze and bees intoxicated by
The serpent replied: I am the well-known the fragrance of jasmine flowers. (22) Kṛṣṇa
Vidyādhara named Sudarśana. I was very opu- and Balarāma sang, producing the entire range
lent and beautiful, and I used to wander freely of musical sounds simultaneously. Their sing-
in all directions in my airplane. Once I saw ing brought happiness to the ears and minds of
some homely sages of the lineage of Aṅgirā all living beings. (23) The gopīs became
Muni. Proud of my beauty, I ridiculed them, stunned when they heard that song. Forgetting
and because of my sin they made me assume themselves, O King, they did not notice that
this lowly form. (12-13) It was actually for my their fine garments were becoming loose and
benefit that those merciful sages cursed me, their hair and garlands disheveled. (24)
666
embarrassed to find their minds yielding to the

While Lord Kṛṣṇa and Lord Balarāma thus pursuit of lusty desires, and in their distress
played according to Their own sweet will and they are unaware that the belts of their garments
sang to the point of apparent intoxication, a are loosening. (2-3)
servant of Kuvera named Śaṅkhacūḍa came
upon the scene. (25) O King, even as the two O girls! This son of Nanda, who gives joy to
Lords looked on, Śaṅkhacūḍa brazenly began the distressed, bears steady lightning on His
driving the women off toward the north. The chest and has a smile like a jeweled necklace.
women, who had accepted Kṛṣṇa and Balarāma Now please hear something wonderful. When
as their Lords, began to cry out to Them. (26) He vibrates His flute, Vraja’s bulls, deer and
Hearing Their devotees crying out “Kṛṣṇa! cows, standing in groups at a great distance, are
Rāma!” and seeing that they were just like cows all captivated by the sound, and they stop chew-
being stolen by a thief, Kṛṣṇa and Balarāma being the food in their mouths and cock their ears.
gan to run after the demon. (27) The Lords Stunned, they appear as if asleep, or like figures
called out in reply, “Do not fear!” Then They in a painting. (4-5)
picked up logs of the śala tree and quickly pur-
sued that lowest of Guhyakas, who swiftly ran My dear gopī, sometimes Mukunda imitates
away. (28) When Śaṅkhacūḍa saw the two of the appearance of a wrestler by decorating
Them coming toward him like the personified Himself with leaves, peacock feathers and col-
forces of Time and Death, he was filled with ored minerals. Then, in the company of
anxiety. Confused, he abandoned the women Balarāma and the cowherd boys, He plays His
and fled for his life. (29) Lord Govinda chased flute to call the cows. At that time the rivers
the demon wherever he ran, eager to take his stop flowing, their water stunned by the ecstasy
crest jewel. Meanwhile Lord Balarāma stayed they feel as they eagerly wait for the wind to
with the women to protect them. (30) The bring them the dust of His lotus feet. But like
mighty Lord overtook Śaṅkhacūḍa from a great us, the rivers are not very pious, and thus they
distance as if from nearby, my dear King, and merely wait with their arms trembling out of
then with His fist the Lord removed the wicked love. (6-7)
demon’s head, together with his crest jewel.
(31) Having thus killed the demon Śaṅkhacūḍa Kṛṣṇa moves about the forest in the com-
and taken away his shining jewel, Lord Kṛṣṇa pany of His friends, who vividly chant the glo-
gave it to His elder brother with great satisfac- ries of His magnificent deeds. He thus appears
tion as the gopīs watched. (32) just like the Supreme Personality of Godhead
exhibiting His inexhaustible opulences. When
SB 10.35: The Gopīs Sing of Kṛṣṇa as He the cows wander onto the mountainsides and
Wanders in the Forest Kṛṣṇa calls out to them with the sound of His
flute, the trees and creepers in the forest re-
Śukadeva Gosvāmī said: Whenever Kṛṣṇa spond by becoming so luxuriant with fruits and
went to the forest, the minds of the gopīs would flowers that they seem to be manifesting Lord
run after Him, and thus the young girls sadly Viṣṇu within their hearts. As their branches
spent their days singing of His pastimes. (1) bend low with the weight, the filaments on their
trunks and vines stand erect out of the ecstasy
The gopīs said: When Mukunda vibrates of love of God, and both the trees and the
the flute He has placed to His lips, stopping its creepers pour down a rain of sweet sap. (8-11)
holes with His tender fingers, He rests His left
cheek on His left arm and makes His eyebrows O goddesses of Vraja, when Kṛṣṇa is enjoy-
dance. At that time the demigoddesses traveling Himself with Balarāma on the mountain
ing in the sky with their husbands, the Siddhas, slopes, playfully wearing a flower garland on
become amazed. As those ladies listen, they are the top of His head, He engladdens all with the
667
resonant vibrations of His flute. Thus He de- companions. The gentle breeze honors Him
lights the entire world. At that time the nearby with its soothing fragrance of sandalwood,
cloud, afraid of offending a great personality, while the various Upadevas, standing on all
thunders very gently in accompaniment. The sides like panegyrists, offer their music, sing-
cloud showers flowers onto his dear friend ing and gifts of tribute. (20-21)
Kṛṣṇa and shades Him from the sun like an um-
brella. (12-13) Out of great affection for the cows of Vraja,
Kṛṣṇa became the lifter of Govardhana Hill. At
O pious mother Yaśodā, your son, who is the end of the day, having rounded up all His
expert in all the arts of herding cows, has in- own cows, He plays a song on His flute, while
vented many new styles of flute-playing. When exalted demigods standing along the path wor-
He takes His flute to His bimba-red lips and ship His lotus feet and the cowherd boys ac-
sends forth the tones of the harmonic scale in companying Him chant His glories. His garland
variegated melodies, Brahmā, Śiva, Indra and is powdered by the dust raised by the cows’
other chief demigods become confused upon hooves, and His beauty, enhanced by His fa-
hearing the sound. Although they are the most tigue, creates an ecstatic festival for everyone’s
learned authorities, they cannot ascertain the eyes. Eager to fulfill His friends’ desires, Kṛṣṇa
essence of that music, and thus they bow down is the moon arisen from the womb of mother
their heads and hearts. (14-15) Yaśodā. (22-23)
As Kṛṣṇa strolls through Vraja with His lo- As Kṛṣṇa respectfully greets His well-wish-
tus-petal-like feet, marking the ground with the ing friends, His eyes roll slightly as if from in-
distinctive emblems of flag, thunderbolt, lotus toxication. He wears a flower garland, and the
and elephant goad, He relieves the distress the beauty of His soft cheeks is accentuated by the
ground feels from the cows’ hooves. As He brilliance of His golden earrings and the white-
plays His renowned flute, His body moves with ness of His face, which has the color of a badara
the grace of an elephant. Thus we gopīs, who berry. With His cheerful face resembling the
become agitated by Cupid when Kṛṣṇa play- moon, lord of the night, the Lord of the Yadus
fully glances at us, stand as still as trees, una- moves with the grace of a regal elephant. Thus
ware that our hair and garments are slackening. He returns in the evening, delivering the cows
(16-17) of Vraja from the heat of the day. (24-25)
Now Kṛṣṇa is standing somewhere counting ŚrīŚukadeva Gosvāmī said: O King, thus
His cows on a string of gems. He wears a gar- during the daytime the women of Vṛndāvana
land of tulasī flowers that bear the fragrance of took pleasure in continuously singing about the
His beloved, and He has thrown His arm over pastimes of Kṛṣṇa, and those ladies’ minds and
the shoulder of an affectionate cowherd boy- hearts, absorbed in Him, were filled with great
friend. As Kṛṣṇa plays His flute and sings, the festivity. (26)
music attracts the black deer’s wives, who ap-
proach that ocean of transcendental qualities SB 10.36: The Slaying of Ariṣṭā, the Bull
and sit down beside Him. Just like us cowherd Demon
girls, they have given up all hope for happiness
in family life. (18-19) Śukadeva Goswāmī said: The demon
Ariṣṭa then came to the cowherd village. Ap-
O sinless Yaśodā, your darling child, the son pearing in the form of a bull with a large hump,
of Mahārāja Nanda, has festively enhanced His he made the earth tremble as he tore it apart
attire with a jasmine garland, and He is now with his hooves. (1) Ariṣṭāsura bellowed very
playing along the Yamunā in the company of harshly and pawed the ground. With his tail
the cows and cowherd boys, amusing His dear raised and his eyes glaring, he began to tear up
668
the embankments with the tips of his horns, Ariṣṭāsura thus went painfully to the abode of
every now and then passing a little stool and Death. The demigods honored Lord Kṛṣṇa by
urine. (2) My dear King, clouds hovered about scattering flowers upon Him. (14) Having thus
sharp-horned Ariṣṭāsura’s hump, mistaking it killed the bull demon Ariṣṭa, He who is a festi-
for a mountain, and when the cowherd men and val for the gopīs’ eyes entered the cowherd vil-
ladies caught sight of the demon, they were lage with Balarāma. (15)
struck with terror. Indeed, the strident reverber-
ation of his roar so frightened the pregnant After Ariṣṭāsura had been killed by Kṛṣṇa,
cows and women that they lost their fetuses in who acts wonderfully, Nārada Muni went to
miscarriages. (3-4) The domestic animals fled speak to King Kaṁsa. That powerful sage of
the pasture in fear, O King, and all the inhabit- godly vision addressed the King as follows.
ants rushed to Lord Govinda for shelter, crying, (16) [Nārada told Kaṁsa:] Yaśodā’s child was
“Kṛṣṇa, Kṛṣṇa!” (5) When the Supreme Lord actually a daughter, and Kṛṣṇa is the son of
saw the cowherd community distraught and Devakī. Also, Rāma is the son of Rohiṇī. Out
fleeing in fear, He calmed them, saying, “Don’t of fear, Vasudeva entrusted Kṛṣṇa and
be afraid.” Then He called out to the bull de- Balarāma to his friend Nanda Mahārāja, and it
mon as follows. (6) You fool! What do you is these two boys who have killed your men.
think you’re doing, you wicked rascal, fright- (17) Upon hearing this, the master of the Bho-
ening the cowherd community and their ani- jas became furious and lost control of his
mals when I am here just to punish corrupt mis- senses. He picked up a sharp sword to kill
creants like you! (7) Having spoken these Vasudeva. (18) But Nārada restrained Kaṁsa
words, the infallible Lord Hari slapped His by reminding him that it was the two sons of
arms with His palms, further angering Ariṣṭa Vasudeva who would cause his death. Kaṁsa
with the loud sound. The Lord then casually then had Vasudeva and his wife shackled in
threw His mighty, serpentine arm over the iron chains. (19) After Nārada left, King Kaṁsa
shoulder of a friend and stood facing the de- summoned Keśī and ordered him, “Go kill
mon. (8) Thus provoked, Ariṣṭa pawed the Rāma and Kṛṣṇa.” (20) The King of the Bhojas
ground with one of his hooves and then, with next called for his ministers, headed by
the clouds hovering around his upraised tail, fu- Muṣṭika, Cāṇūra, Śala and Tośala, and also for
riously charged Kṛṣṇa. (9) Pointing the tips of his elephant-keepers. The King addressed them
his horns straight ahead and glaring menac- as follows. (21) My dear heroic Cāṇūra and
ingly at Lord Kṛṣṇa from the corners of his Muṣṭika, please hear this. Rāma and Kṛṣṇa, the
bloodshot eyes, Ariṣṭa rushed toward Him at sons of Ānakadundubhi [Vasudeva], are living
full speed, like a thunderbolt hurled by Indra. in Nanda’s cowherd village. It has been pre-
(10) The Supreme Lord Kṛṣṇa seized dicted that these two boys will be the cause of
Ariṣṭāsura by the horns and threw him back my death. When They are brought here, kill
eighteen steps, just as an elephant might do Them on the pretext of engaging Them in a
when fighting a rival elephant. (11) Thus re- wrestling match. (22-23) Erect a wrestling ring
pulsed by the Supreme Lord, the bull demon with many surrounding viewing stands, and
got up and, breathing hard and sweating all bring all the residents of the city and the outly-
over his body, again charged Him in a mindless ing districts to see the open competition. (24)
rage. (12) As Ariṣṭa attacked, Lord Kṛṣṇa You, elephant-keeper, my good man, should
seized him by the horns and knocked him to the position the elephant Kuvalayāpīḍa at the en-
ground with His foot. The Lord then thrashed trance to the wrestling arena and have him kill
him as if he were a wet cloth, and finally He my two enemies. (25) Commence the bow sac-
yanked out one of the demon’s horns and struck rifice on the Caturdaśī day in accordance with
him with it until he lay prostrate. (13) Vomiting the relevant Vedic injunctions. In ritual slaugh-
blood and profusely excreting stool and urine, ter offer the appropriate kinds of animals to the
kicking his legs and rolling his eyes about, magnanimous Lord Śiva. (26)
669
duces the results of one’s work. (38) An ordi-

Having thus commanded his ministers, nary person is determined to act on his desires
Kaṁsa next called for Akrūra, the most emi- even when fate prevents their fulfillment.
nent of the Yadus. Kaṁsa knew the art of se- Therefore, he encounters both happiness and
curing personal advantage, and thus he took distress. Yet even though such is the case, I will
Akrūra’s hand in his own and spoke to him as execute your order. (39)
follows. (27) My dear Akrūra, most charitable
one, please do me a friendly favor out of re- Śukadeva Gosvāmī said: Having thus in-
spect. Among the Bhojas and Vṛṣṇis, there is structed Akrūra, King Kaṁsa dismissed his
no one else as kind to us as you. (28) Gentle ministers and retired to his quarters, and Akrūra
Akrūra, you always carry out your duties so- returned home. (40)
berly, and therefore I am depending on you, just
as powerful Indra took shelter of Lord Viṣṇu to SB 10.37: The Killing of the Demons Keśi
achieve his goals. (29) and Vyoma
Please go to Nanda’s village, where the two Śukadeva Gosvāmī said: The demon Keśī,
sons of Ānakadundubhi are living, and without sent by Kaṁsa, appeared in Vraja as a great
delay bring Them here on this chariot. (30) The horse. Running with the speed of the mind, he
demigods, who are under the protection of tore up the earth with his hooves. The hairs of
Viṣṇu, have sent these two boys as my death. his mane scattered the clouds and the demi-
Bring Them here, and also have Nanda and the gods’ airplanes throughout the sky, and he ter-
other cowherd men come with gifts of tribute. rified everyone present with his loud neighing.
(31) After you bring Kṛṣṇa and Balarāma, I will (1-2) Seeing the Lord standing before him, Keśī
have Them killed by my elephant, who is as ran toward Him in extreme rage, his mouth
powerful as death itself. And if by chance They gaping as if to swallow up the sky. Rushing
escape from him, I will have Them killed by my with furious speed, the unconquerable and un-
wrestlers, who are as strong as lightning. (32) approachable horse demon tried to strike the lo-
When these two have been killed, I will kill tus-eyed Lord with his two front legs. (3) But
Vasudeva and all Their lamenting relativesthe the transcendental Lord dodged Keśī’s blow
Vṛṣṇis, Bhojas and Daśārhas. (33) I will also and then with His arms angrily seized the de-
kill my old father, Ugrasena, who is greedy for mon by the legs, whirled him around in the air
my kingdom, and I will kill his brother Devaka and contemptuously threw him the distance of
and all my other enemies as well. (34) Then, one hundred bow-lengths, just as Garuḍa might
my friend, this earth will be free of thorns. (35) throw a snake. Lord Kṛṣṇa then stood there. (4)
My elder relative Jarāsandha and my dear
friend Dvivida are solid well-wishers of mine, Upon regaining consciousness Keśī angrily
as are Śambara, Naraka and Bāṇa. I will use got up, opened his mouth wide and again
them all to kill off those kings who are allied rushed to attack Lord Kṛṣṇa. But the Lord just
with the demigods, and then I will rule the smiled and thrust His left arm into the horse’s
earth. (36) Now that you understand my inten- mouth as easily as one would make a snake en-
tions, please go at once and bring Kṛṣṇa and ter a hole in the ground. (5) Keśī’s teeth imme-
Balarāma to watch the bow sacrifice and see the diately fell out when they touched the Supreme
opulence of the Yadus’ capital. (37) Lord’s arm, which to the demon felt as hot as
molten iron. Within Keśī’s body the Supreme
Śrī Akrūra said: O King, you have expertly Personality’s arm then expanded greatly, like a
devised a process to free yourself of misfor- diseased stomach swelling because of neglect.
tune. Still, one should be equal in success and (6) As Lord Kṛṣṇa’s expanding arm completely
failure, since it is certainly destiny that pro- blocked Keśī’s breathing, his legs kicked con-
vulsively, his body became covered with sweat,
670
and his eyes rolled around. The demon then You will deliver King Nṛga from a curse and
passed stool and fell on the ground, dead. (7) take for Yourself the Syamantaka jewel, to-
The mighty-armed Kṛṣṇa withdrew His arm gether with another wife. You will bring back a
from Keśī’s body, which now appeared like a brāhmaṇa’s dead son from the abode of Your
long karkaṭikā fruit. Without the least display servant Yamarāja, and thereafter You will kill
of pride at having so effortlessly killed His en- Pauṇḍraka, burn down the city of Kāśī and slay
emy, the Lord accepted the demigods’ worship Dantavakra, and You will also put an end to the
in the form of flowers rained down from above. King of Cedi during the great Rājasūya sacri-
(8) My dear King, thereafter Lord Kṛṣṇa was fice. I shall see all these heroic pastimes, along
approached in a solitary place by the great sage with many others You will perform during
among the demigods, Nārada Muni. That most Your residence in Dvārakā. These pastimes are
exalted devotee spoke as follows to the Lord, glorified on this earth in the songs of transcen-
who effortlessly performs His pastimes. (9) dental poets. (15-20) Subsequently I will see
You appear as time personified, serving as Ar-
[Nārada Muni said:] O Kṛṣṇa, Kṛṣṇa, un- juna’s chariot driver and destroying entire ar-
limited Lord, source of all mystic power, Lord mies of soldiers to rid the earth of her burden.
of the universe! O Vāsudeva, shelter of all be- (21) Let us approach You, the Supreme Person-
ings and best of the Yadus! O master, You are ality of Godhead, for shelter. You are full of
the Supreme Soul of all created beings, sitting perfectly pure spiritual awareness and are al-
unseen within the cave of the heart like the fire ways situated in Your original identity. Since
dormant within kindling wood. You are the wit- Your will is never thwarted, You have already
ness within everyone, the Supreme Personality achieved all possible desirable things, and by
and the ultimate controlling Deity. (10-11) You the power of Your spiritual energy You remain
are the shelter of all souls, and being the su- eternally aloof from the flow of the qualities of
preme controller, You fulfill Your desires illusion. (22)
simply by Your will. By Your personal creative
potency You manifested in the beginning the I bow down to You, the supreme controller,
primal modes of material nature, and through who are dependent only on Yourself. By Your
their agency You create, maintain and then de- potency You have constructed the unlimited
stroy this universe. (12) You, that very same particular arrangements of this universe. Now
creator, have now descended to the earth to an- you have appeared as the greatest hero among
nihilate the Daitya, Pramatha and Rākṣasa de- the Yadus, Vṛṣṇis and Sātvatas and have cho-
mons who are posing as kings, and also to pro- sen to participate in human warfare. (23)
tect the godly. (13) The horse demon was so Śukadeva Gosvāmī said: Having thus ad-
terrifying that his neighing frightened the dem- dressed Lord Kṛṣṇa, the chief of the Yadu dyn-
igods into leaving their heavenly kingdom. But asty, Nārada bowed down and offered Him
by our good fortune You have enjoyed the sport obeisances. Then that great sage and most em-
of killing him. (14) inent devotee took his leave from the Lord and
went away, feeling great joy at having directly
In just two days, O almighty Lord, I will see seen Him. (24)
the deaths of Cāṇūra, Muṣṭika and other wres-
tlers, along with those of the elephant Kuva- After killing the demon Keśī in battle, the
layāpīḍa and King Kaṁsaall by Your hand. Supreme Personality of Godhead continued to
Then I will see You kill Kālayavana, Mura, tend the cows and other animals in the company
Naraka and the conch demon, and I will also of His joyful cowherd boyfriends. Thus He
see You steal the pārijāta flower and defeat In- brought happiness to all the residents of
dra. I will then see You marry many daughters Vṛndāvana. (25) One day the cowherd boys,
of heroic kings after paying for them with Your while grazing their animals on the mountain
valor. Then, O Lord of the universe, in Dvārakā slopes, played the game of stealing and hiding,
671
acting out the roles of rival thieves and herders. simply in sense gratification, I think it is as dif-
(26) In that game, O King, some acted as ficult for me to have gotten this opportunity to
thieves, others as shepherds and others as see Lord Uttamaḥśloka as it would be for one
sheep. They played their game happily, without born a śūdra to be allowed to recite the Vedic
fear of danger. (27) A powerful magician mantras. (4) But enough of such thoughts! Af-
named Vyoma, son of the demon Maya, then ter all, even a fallen soul like me can have the
appeared on the scene in the guise of a cowherd chance to behold the infallible Supreme Lord,
boy. Pretending to join the game as a thief, he for one of the conditioned souls being swept
proceeded to steal most of the cowherd boys along in the river of time may sometimes reach
who were acting as sheep. (28) Gradually the the shore. (5) Today all my sinful reactions
great demon abducted more and more of the have been eradicated and my birth has become
cowherd boys and cast them into a mountain worthwhile, since I will offer my obeisances to
cave, which he sealed shut with a boulder. Fi- the Supreme Lord’s lotus feet, which mystic
nally only four or five boys acting as sheep re- yogīs meditate upon. (6) Indeed, today King
mained in the game. (29) Lord Kṛṣṇa, who shel- Kaṁsa has shown me extreme mercy by send-
ters all saintly devotees, understood perfectly ing me to see the lotus feet of Lord Hari, who
well what Vyomāsura was doing. Just as a lion has now appeared in this world. Simply by the
grabs a wolf, Kṛṣṇa forcefully seized the demon effulgence of His toenails, many souls in the
as he was taking away more cowherd boys. (30) past have transcended the insurmountable dark-
The demon changed into his original form, as ness of material existence and achieved libera-
big and powerful as a great mountain. But try tion. (7) Those lotus feet are worshiped by
as he might to free himself, he could not do so, Brahmā, Śiva and all the other demigods, by the
having lost his strength from being held in the goddess of fortune, and also by the great sages
Lord’s tight grip. (31) Lord Acyuta clutched and Vaiṣṇavas. Upon those lotus feet the Lord
Vyomāsura between His arms and threw him to walks about the forest while herding the cows
the ground. Then, while the demigods in with His companions, and those feet are
heaven looked on, Kṛṣṇa killed him in the same smeared with the kuṅkuma from the gopīs’
way that one kills a sacrificial animal. (32) breasts. (8) Surely I shall see the face of Lord
Mukunda, since the deer are now walking past
Kṛṣṇa then smashed the boulder blocking me on my right. That face, framed by His curly
the cave’s entrance and led the trapped cow- hair, is beautified by His attractive cheeks and
herd boys to safety. Thereafter, as the demigods nose, His smiling glances and His reddish lotus
and cowherd boys sang His glories, He returned eyes. (9) I am going to see the Supreme Lord
to His cowherd village, Gokula. (33) Viṣṇu, the reservoir of all beauty, who by His
own sweet will has now assumed a humanlike
SB 10.38: Akrūra’s Arrival in Vṛndāvana form to relieve the earth of her burden. Thus
there is no denying that my eyes will achieve
Śukadeva Gosvāmī said: After passing the the perfection of their existence. (10) He is the
night in the city of Mathurā, the high-minded witness of material cause and effect, yet He is
Akrūra mounted his chariot and set off for the always free from false identification with them.
cowherd village of Nanda Mahārāja. (1) As he By His internal potency He dispels the darkness
traveled on the road, the great soul Akrūra felt of separation and confusion. The individual
tremendous devotion for the lotus-eyed Person- souls in this world, who are manifested here
ality of Godhead, and thus he began to consider when He glances upon His material creative en-
as follows. (2) [Śrī Akrūra thought:] What pi- ergy, indirectly perceive Him in the activities
ous deeds have I done, what severe austerities of their life airs, senses and intelligence. (11)
undergone, what worship performed or charity All sins are destroyed and all good fortune is
given so that today I will see Lord Keśava? (3) created by the Supreme Lord’s qualities, activ-
Since I am a materialistic person absorbed ities and appearances, and words that describe
672
these three things animate, beautify and purify the most intense bliss. (19) Recognizing me as
the world. On the other hand, words bereft of an intimate friend and relative, Kṛṣṇa will em-
His glories are like the decorations on a corpse. brace me with His mighty arms, instantly sanc-
(12) That same Supreme Lord has descended tifying my body and diminishing to nil all my
into the dynasty of the Sātvatas to delight the material bondage, which is due to fruitive ac-
exalted demigods, who maintain the principles tivities. (20) Having been embraced by the all-
of religion He has created. Residing in famous Lord Kṛṣṇa, I will humbly stand before
Vṛndāvana, He spreads His fame, which the Him with bowed head and joined palms, and
demigods glorify in song and which brings aus- He will address me, “My dear Akrūra.” At that
piciousness to all. (13) Today I shall certainly very moment my life’s purpose will be ful-
see Him, the goal and spiritual master of the filled. Indeed, the life of anyone whom the Su-
great souls. Seeing Him brings jubilation to all preme Personality fails to recognize is simply
who have eyes, for He is the true beauty of the pitiable. (21) The Supreme Lord has no favorite
universe. Indeed, His personal form is the shel- and no dearmost friend, nor does He consider
ter desired by the goddess of fortune. Now all anyone undesirable, despicable or fit to be ne-
the dawns of my life have become auspicious. glected. All the same, He lovingly reciprocates
(14) with His devotees in whatever manner they
worship Him, just as the trees of heaven fulfill
Then I will at once alight from my chariot the desires of whoever approaches them. (22)
and bow down to the lotus feet of Kṛṣṇa and And then Lord Kṛṣṇa’s elder brother, the fore-
Balarāma, the Supreme Personalities of God- most of the Yadus, will grasp my joined hands
head. Theirs are the same feet that great mystic while I am still standing with my head bowed,
yogīs striving for self-realization bear within and after embracing me He will take me to His
their minds. I will also offer my obeisances to house. There He will honor me with all items
the Lords’ cowherd boyfriends and to all the of ritual welcome and inquire from me about
other residents of Vṛndāvana. (15) And when I how Kaṁsa has been treating His family mem-
have fallen at His feet, the almighty Lord will bers. (23)
place His lotus hand upon my head. For those
who seek shelter in Him because they are Śukadeva Gosvāmī continued: My dear
greatly disturbed by the powerful serpent of King, while the son of Śvaphalka, traveling on
time, that hand removes all fear. (16) By offer- the road, thus meditated deeply on Śrī Kṛṣṇa,
ing charity to that lotus hand, Purandara and he reached Gokula as the sun was beginning to
Bali earned the status of Indra, King of heaven, set. (24) In the cowherd pasture Akrūra saw the
and during the pleasure pastimes of the rāsa footprints of those feet whose pure dust the rul-
dance, when the Lord wiped away the gopīs’ ers of all the planets in the universe hold on
perspiration and removed their fatigue, the their crowns. Those footprints of the Lord, dis-
touch of their faces made that hand as fragrant tinguished by such marks as the lotus, barley-
as a sweet flower. (17) The infallible Lord will corn and elephant goad, made the ground won-
not consider me an enemy, even though Kaṁsa derfully beautiful. (25) Increasingly agitated by
has sent me here as his messenger. After all, the ecstasy at seeing the Lord’s footprints, his bod-
omniscient Lord is the actual knower of the ily hairs standing on end because of his pure
field of this material body, and with His perfect love, and his eyes filled with tears, Akrūra
vision He witnesses, both externally and inter- jumped down from his chariot and began roll-
nally, all the endeavors of the conditioned ing about among those footprints, exclaiming,
soul’s heart. (18) Thus He will cast His smiling, “Ah, this is the dust from my master’s feet!”
affectionate glance upon me as I remain fixed (26)
with joined palms, fallen in obeisances at His
feet. Then all my contamination will at once be The very goal of life for all embodied beings
dispelled, and I will give up all doubts and feel is this ecstasy, which Akrūra experienced
673
when, upon receiving Kaṁsa’s order, he put Balarāma took him to His house in the com-
aside all pride, fear and lamentation and ab- pany of Lord Kṛṣṇa. After inquiring from
sorbed himself in seeing, hearing and describ- Akrūra whether his trip had been comfortable,
ing the things that reminded him of Lord Kṛṣṇa. Balarāma offered him a first-class seat, bathed
(27) his feet in accordance with the injunctions of
scripture and respectfully served him milk with
Akrūra then saw Kṛṣṇa and Balarāma in the honey. (37-38)
village of Vraja, going to milk the cows. Kṛṣṇa
wore yellow garments, Balarāma blue, and The almighty Lord Balarāma presented
Their eyes resembled autumnal lotuses. One of Akrūra with the gift of a cow, massaged his feet
those two mighty-armed youths, the shelters of to relieve him of fatigue and then with great re-
the goddess of fortune, had a dark-blue com- spect and faith fed him suitably prepared food
plexion, and the other’s was white. With Their of various fine tastes. (39) When Akrūra had
fine-featured faces They were the most beauti- eaten to his satisfaction, Lord Balarāma, the su-
ful of all persons. As They walked with the gait preme knower of religious duties, offered him
of young elephants, glancing about with com- aromatic herbs for sweetening his mouth, along
passionate smiles, Those two exalted personal- with fragrances and flower garlands. Thus
ities beautified the cow pasture with the im- Akrūra once again enjoyed the highest pleas-
pressions of Their feet, which bore the marks ure. (40) Nanda Mahārāja asked Akrūra: O de-
of the flag, lightning bolt, elephant goad and lo- scendant of Daśārha, how are all of you main-
tus. The two Lords, whose pastimes are most taining yourselves while that merciless Kaṁsa
magnanimous and attractive, were ornamented remains alive? You are just like sheep under the
with jeweled necklaces and flower garlands, care of a butcher. (41) That cruel, self-serving
anointed with auspicious, fragrant substances, Kaṁsa murdered the infants of his own sister
freshly bathed, and dressed in spotless raiment. in her presence, even as she cried in anguish.
They were the primeval Supreme Personalities, So why should we even ask about the well-be-
the masters and original causes of the uni- ing of you, his subjects? (42) Honored by
verses, who had for the welfare of the earth now Nanda Mahārāja with these true and pleasing
descended in Their distinct forms of Keśava words of inquiry, Akrūra forgot the fatigue of
and Balarāma. O King Parīkṣit, They resem- his journey. (43)
bled two gold-bedecked mountains, one of em-
erald and the other of silver, as with Their ef- SB 10.39: Akrūra’s Vision
fulgence They dispelled the sky’s darkness in
all directions. (28-33) Akrūra, overwhelmed Śukadeva Gosvāmī said: Having been
with affection, quickly jumped down from his honored so much by Lord Balarāma and Lord
chariot and fell at the feet of Kṛṣṇa and Kṛṣṇa, Akrūra, seated comfortably on a couch,
Balarāma like a rod. (34) The joy of seeing the felt that all the desires he had contemplated on
Supreme Lord flooded Akrūra’s eyes with tears the road were now fulfilled. (1) My dear King,
and decorated his limbs with eruptions of ec- what is unattainable for one who has satisfied
stasy. He felt such eagerness that he could not the Supreme Personality of Godhead, the shel-
speak to present himself, O King. (35) Recog- ter of the goddess of fortune? Even so, those
nizing Akrūra, Lord Kṛṣṇa drew him close with who are dedicated to His devotional service
His hand, which bears the sign of the chariot never want anything from Him. (2)
wheel, and then embraced him. Kṛṣṇa felt
pleased, for He is always benignly disposed to- After the evening meal, Lord Kṛṣṇa, the son
ward His surrendered devotees. (36) As Akrūra of Devakī, asked Akrūra how Kaṁsa was treat-
stood with his head bowed, Lord Saṅkarṣaṇa ing their dear relatives and friends and what the
[Balarāma] grasped his joined hands, and then King was planning to do. (3)
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The Supreme Lord said: My dear, gentle and became fixed in meditation on Kṛṣṇa. They
Uncle Akrūra, was your trip here comfortable? lost all awareness of the external world, just
May all good fortune be yours. Are our well- like those who attain the platform of self-reali-
wishing friends and our relatives, both close zation. (15) And still other young women
and distant, happy and in good health? (4) But, fainted simply by remembering the words of
my dear Akrūra, as long as King Kaṁsathat Lord Śauri [Kṛṣṇa]. These words, decorated
disease of our family who goes by the name with wonderful phrases and expressed with af-
“maternal uncle”is still prospering, why should fectionate smiles, would deeply touch the
I even bother to ask about the well-being of our young girls’ hearts. (16) The gopīs were fright-
family members and his other subjects? (5) Just ened at the prospect of even the briefest sepa-
see how much suffering I have caused My of- ration from Lord Mukunda, so now, as they re-
fenseless parents! Because of Me their sons membered His graceful gait, His pastimes, His
were killed and they themselves imprisoned. affectionate, smiling glances, His heroic deeds
(6) By good fortune We have today fulfilled and His joking words, which would relieve
Our desire to see you, Our dear relative. O gen- their distress, they were beside themselves with
tle uncle, please tell Us why you have come. (7) anxiety at the thought of the great separation
about to come. They gathered in groups and
Śukadeva Gosvāmī said: In response to the spoke to one another, their faces covered with
Supreme Lord’s request, Akrūra, the descend- tears and their minds fully absorbed in Acyuta.
ant of Madhu, described the whole situation, in- (17-18)
cluding King Kaṁsa’s enmity toward the Ya-
dus and his attempt to murder Vasudeva. (8) The gopīs said: O Providence, you have no
Akrūra relayed the message he had been sent to mercy! You bring embodied creatures together
deliver. He also described Kaṁsa’s real inten- in friendship and love and then senselessly sep-
tions and how Nārada had informed Kaṁsa that arate them before they fulfill their desires. This
Kṛṣṇa had been born as the son of Vasudeva. whimsical play of yours is like a child’s game.
(9) Lord Kṛṣṇa and Lord Balarāma, the van- (19) Having shown us Mukunda’s face, framed
quisher of heroic opponents, laughed when by dark locks and beautified by His fine cheeks,
They heard Akrūra’s words. The Lords then in- raised nose and gentle smiles, which eradicate
formed Their father, Nanda Mahārāja, of King all misery, you are now making that face invis-
Kaṁsa’s orders. (10) Nanda Mahārāja then is- ible. This behavior of yours is not at all good.
sued orders to the cowherd men by having the (20) O Providence, though you come here with
village constable make the following an- the name Akrūra, you are indeed cruel, for like
nouncement throughout Nanda’s domain of a fool you are taking away what you once gave
Vraja: “Go collect all the available milk prod- usthose eyes with which we have seen, even in
ucts. Bring valuable gifts and yoke your wag- one feature of Lord Madhudviṣa’s form, the
ons. Tomorrow we shall go to Mathurā, present perfection of your entire creation. (21)
our milk products to the King and see a very
great festival. The residents of all the outlying Alas, Nanda’s son, who breaks loving
districts are also going.” (11-12) friendships in a second, will not even look di-
rectly at us. Forcibly brought under His control,
When the young gopīs heard that Akrūra had we abandoned our homes, relatives, children
come to Vraja to take Kṛṣṇa and Balarāma to and husbands just to serve Him, but He is al-
the city, they became extremely distressed. (13) ways looking for new lovers. (22) The dawn
Some gopīs felt so pained at heart that their following this night will certainly be auspicious
faces turned pale from their heavy breathing. for the women of Mathurā. All their hopes will
Others were so anguished that their dresses, now be fulfilled, for as the Lord of Vraja enters
bracelets and braids became loose. (14) Other their city, they will be able to drink from His
gopīs entirely stopped their sensory activities face the nectar of the smile emanating from the
675
corners of His eyes. (23) O gopīs, although our their imminent separation from Him. They for-
Mukunda is intelligent and very obedient to His got all shame and loudly cried out, “O Go-
parents, once He has fallen under the spell of vinda! O Dāmodara! O Mādhava!” (31) But
the honey-sweet words of the women of Ma- even as the gopīs cried out in this way, Akrūra,
thurā and been enchanted by their alluring, shy having at sunrise performed His morning wor-
smiles, how will He ever return to us unsophis- ship and other duties, began to drive the chariot.
ticated village girls? (24) When the Dāśārhas, (32) Led by Nanda Mahārāja, the cowherd men
Bhojas, Andhakas, Vṛṣṇis and Sātvatas see the followed behind Lord Kṛṣṇa in their wagons.
son of Devakī in Mathurā, they will certainly The men brought along many offerings for the
enjoy a great festival for their eyes, as will all King, including clay pots filled with ghee and
those who see Him traveling along the road to other milk products. (33) [With His glances]
the city. After all, He is the darling of the god- Lord Kṛṣṇa somewhat pacified the gopīs, and
dess of fortune and the reservoir of all transcen- they also followed behind for some time. Then,
dental qualities. (25) hoping He would give them some instruction,
they stood still. (34) As He departed, that best
He who is doing this merciless deed should of the Yadus saw how the gopīs were lament-
not be called Akrūra. He is so extremely cruel ing, and thus He consoled them by sending a
that without even trying to console the sorrow- messenger with this loving promise: “I will re-
ful residents of Vraja, he is taking away Kṛṣṇa, turn.” (35) Sending their minds after Kṛṣṇa, the
who is more dear to us than life itself. (26) gopīs stood as motionless as figures in a paint-
Hard-hearted Kṛṣṇa has already mounted the ing. They remained there as long as the flag
chariot, and now the foolish cowherds are hur- atop the chariot was visible, and even until they
rying after Him in their bullock carts. Even the could no longer see the dust raised by the char-
elders are saying nothing to stop Him. Today iot wheels. (36) The gopīs then turned back,
fate is working against us. (27) Let us directly without hope that Govinda would ever return to
approach Mādhava and stop Him from going. them. Full of sorrow, they began to spend their
What can our family elders and other relatives days and nights chanting about the pastimes of
do to us? Now that fate is separating us from their beloved. (37)
Mukunda, our hearts are already wretched, for
we cannot bear to give up His association even My dear King, the Supreme Lord Kṛṣṇa,
for a fraction of a second. (28) When He traveling as swiftly as the wind in that chariot
brought us to the assembly of the rāsa dance, with Lord Balarāma and Akrūra, arrived at the
where we enjoyed His affectionate and charm- river Kālindī, which destroys all sins. (38) The
ing smiles, His delightful secret talks, His play- river’s sweet water was more effulgent than
ful glances and His embraces, we passed many brilliant jewels. After Lord Kṛṣṇa had touched
nights as if they were a single moment. O gopīs, it for purification, He drank some from His
how can we possibly cross over the insur- hand. Then He had the chariot moved near a
mountable darkness of His absence? (29) How grove of trees and climbed back on, along with
can we exist without Ananta’s friend Kṛṣṇa, Balarāma. (39) Akrūra asked the two Lords to
who in the evening would return to Vraja in the take Their seats on the chariot. Then, taking
company of the cowherd boys, His hair and Their permission, he went to a pool in the Ya-
garland powdered with the dust raised by the munā and took his bath as enjoined in the scrip-
cows’ hooves? As He played His flute, He tures. (40) While immersing himself in the wa-
would captivate our minds with His smiling ter and reciting eternal mantras from the Vedas,
sidelong glances. (30) Akrūra suddenly saw Balarāma and Kṛṣṇa be-
fore him. (41) Akrūra thought, “How can the
Śukadeva Gosvāmī said: After speaking two sons of Ānakadundubhi, who are sitting in
these words, the ladies of Vraja, who were so the chariot, be standing here in the water? They
attached to Kṛṣṇa, felt extremely agitated by must have left the chariot.” But when he came
676
out of the river, there They were on the chariot, sanctified words of praise in his own unique
just as before. Asking himself “Was the vision mood. Also in attendance were the Lord’s prin-
I had of Them in the water an illusion?” Akrūra cipal internal potenciesŚrī, Puṣṭi, Gīr, Kānti,
reentered the pool. (42-43) There Akrūra now Kīrti, Tuṣṭi, Ilā and Ūrjāas were His material
saw Ananta Śeṣa, the Lord of the serpents, re- potencies Vidyā, Avidyā and Māyā, and His in-
ceiving praise from Siddhas, Cāraṇas, ternal pleasure potency, Śakti. (53-55)
Gandharvas and demons, who all had their
heads bowed. The Personality of Godhead As the great devotee Akrūra beheld all this,
whom Akrūra saw had thousands of heads, he became extremely pleased and felt enthused
thousands of hoods and thousands of helmets. with transcendental devotion. His intense ec-
His blue garment and His fair complexion, as stasy caused His bodily hairs to stand on end
white as the filaments of a lotus stem, made and tears to flow from his eyes, drenching his
Him appear like white Kailāsa Mountain with entire body. Somehow managing to steady
its many peaks. (44-45) Akrūra then saw the himself, Akrūra bowed his head to the ground.
Supreme Personality of Godhead lying peace- Then he joined his palms in supplication and,
fully on the lap of Lord Ananta Śeṣa. The com- in a voice choked with emotion, very slowly
plexion of that Supreme Person was like a dark- and attentively began to pray. (56-57)
blue cloud. He wore yellow garments and had
four arms and reddish lotus-petal eyes. His face SB 10.40: The Prayers of Akrūra
looked attractive and cheerful with its smiling,
endearing glance and lovely eyebrows, its Śrī Akrūra said: I bow down to You, the
raised nose and finely formed ears, and its cause of all causes, the original and inexhaust-
beautiful cheeks and reddish lips. The Lord’s ible Supreme Person, Nārāyaṇa. From the
broad shoulders and expansive chest were whorl of the lotus born from Your navel,
beautiful, and His arms long and stout. His neck Brahmā appeared, and by his agency this uni-
resembled a conchshell, His navel was deep, verse has come into being. (1) Earth; water;
and His abdomen bore lines like those on a ban- fire; air; ether and its source, false ego; the ma-
yan leaf. (46-48) He had large loins and hips, hat-tattva; the total material nature and her
thighs like an elephant’s trunk, and shapely source, the Supreme Lord’s puruṣa expansion;
knees and shanks. His raised ankles reflected the mind; the senses; the sense objects; and the
the brilliant effulgence emanating from the senses’ presiding deitiesall these causes of the
nails on His petallike toes, which beautified His cosmic manifestation are born from Your tran-
lotus feet. (49-50) Adorned with a helmet, scendental body. (2) The total material nature
bracelets and armlets, which were all bedecked and these other elements of creation certainly
with many priceless jewels, and also with a cannot know You as You are, for they are man-
belt, a sacred thread, necklaces, ankle bells and ifested in the realm of dull matter. Since You
earrings, the Lord shone with dazzling efful- are beyond the modes of nature, even Lord
gence. In one hand He held a lotus flower, in Brahmā, who is bound up in these modes, does
the others a conchshell, discus and club. Grac- not know Your true identity. (3) Pure yogīs
ing His chest were the Śrīvatsa mark, the bril- worship You, the Supreme Personality of God-
liant Kaustubha gem and a flower garland. (51- head, by conceiving of You in the threefold
52) Encircling the Lord and worshiping Him form comprising the living entities, the material
were Nanda, Sunanda and His other personal elements that constitute the living entities’ bod-
attendants; Sanaka and the other Kumāras; ies, and the controlling deities of those ele-
Brahmā, Rudra and other chief demigods; the ments. (4) Brāhmaṇas who follow the regula-
nine chief brāhmaṇas; and the best of the tions concerning the three sacred fires worship
saintly devotees, headed by Prahlāda, Nārada You by chanting mantras from the three Vedas
and Uparicara Vasu. Each of these great per- and performing elaborate fire sacrifices for the
sonalities was worshiping the Lord by chanting various demigods, who have many forms and
677
names. (5) In pursuit of spiritual knowledge, You, the basis of the mind and senses, just as
some persons renounce all material activities aquatics swim in the sea or tiny insects burrow
and, having thus become peaceful, perform the within an udumbara fruit. (15) To enjoy Your
sacrifice of philosophic investigation to wor- pastimes You manifest Yourself in various
ship You, the original form of all knowledge. forms in this material world, and these incarna-
(6) And yet othersthose whose intelligence is tions cleanse away all the unhappiness of those
purefollow the injunctions of Vaiṣṇava scrip- who joyfully chant Your glories. (16) I offer
tures promulgated by You. Absorbing their my obeisances to You, the cause of the crea-
minds in thought of You, they worship You as tion, Lord Matsya, who swam about in the
the one Supreme Lord manifesting in multiple ocean of dissolution, to Lord Hayagrīva, the
forms. (7) There are still others, who worship killer of Madhu and Kaiṭabha, to the immense
You, the Supreme Lord, in the form of Lord tortoise [Lord Kūrma], who supported Man-
Śiva. They follow the path described by him dara Mountain, and to the boar incarnation
and interpreted in various ways by many teach- [Lord Varāha], who enjoyed lifting the earth.
ers. (8) But all these people, my Lord, even (17-18) Obeisances to You, the amazing lion
those who have turned their attention away [Lord Nṛsiṁha], who remove Your saintly dev-
from You and are worshiping other deities, are otees’ fear, and to the dwarf Vāmana, who
actually worshiping You alone, O embodiment stepped over the three worlds. (19) Obeisances
of all the demigods. (9) As rivers born from the to You, Lord of the Bhṛgus, who cut down the
mountains and filled by the rain flow from all forest of the conceited royal order, and to Lord
sides into the sea, so do all these paths in the Rāma, the best of the Raghu dynasty, who put
end reach You, O master. (10) an end to the demon Rāvaṇa. (20) Obeisances
to You, Lord of the Sātvatas, and to Your forms
Goodness, passion and ignorance, the quali- of Vāsudeva, Saṅkarṣaṇa, Pradyumna and
ties of Your material nature, entangle all condi- Aniruddha. (21) Obeisances to Your form as
tioned living beings, from Brahmā down to the the faultless Lord Buddha, who will bewilder
nonmoving creatures. (11) I offer My obei- the Daityas and Dānavas, and to Lord Kalki, the
sances to You, who as the Supreme Soul of all annihilator of the meat-eaters posing as kings.
beings witness everyone’s consciousness with (22)
unbiased vision. The current of Your material
modes, produced by the force of ignorance, O Supreme Lord, the living entities in this
flows strongly among the living beings who as- world are bewildered by Your illusory energy.
sume identities as demigods, humans and ani- Becoming involved in the false concepts of “I”
mals. (12) Fire is said to be Your face, the earth and “my,” they are forced to wander along the
Your feet, the sun Your eye, and the sky Your paths of fruitive work. (23) I too am deluded in
navel. The directions are Your sense of hearing, this way, O almighty Lord, foolishly thinking
the chief demigods Your arms, and the oceans my body, children, home, wife, money and fol-
Your abdomen. Heaven is thought to be Your lowers to be real, though they are actually as
head, and the wind Your vital air and physical unreal as a dream. (24)
strength. The trees and plants are the hairs on
Your body, the clouds the hair on Your head, Thus mistaking the temporary for the eter-
and the mountains the bones and nails of You, nal, my body for my self, and sources of misery
the Supreme. The passage of day and night is for sources of happiness, I have tried to take
the blinking of Your eyes, the progenitor of pleasure in material dualities. Covered in this
mankind Your genitals, and the rain Your se- way by ignorance, I could not recognize You as
men. (13-14) All the worlds, with their presid- the real object of my love. (25) Just as a fool
ing demigods and teeming populations, origi- overlooks a body of water covered by the veg-
nate in You, the inexhaustible Supreme Person- etation growing in it and chases a mirage, so I
ality of Godhead. These worlds travel within
678
have turned away from You. (26) My intelli- (5) With these words, Akrūra, the son of
gence is so crippled that I cannot find the Gāndinī, began driving the chariot onward. At
strength to curb my mind, which is disturbed by the end of the day he arrived in Mathurā with
material desires and activities and constantly Lord Balarāma and Lord Kṛṣṇa. (6) Wherever
dragged here and there by my obstinate senses. they passed along the road, O King, the village
(27) Being thus fallen, I am approaching Your people came forward and looked upon the two
feet for shelter, O Lord, because although the sons of Vasudeva with great pleasure. In fact,
impure can never attain Your feet, I think it is the villagers could not withdraw their eyes
nevertheless possible by Your mercy. Only from Them. (7) Nanda Mahārāja and the other
when one’s material life has ceased, O lotus- residents of Vṛndāvana, having reached Ma-
naveled Lord, can one develop consciousness thurā ahead of the chariot, had stopped at a gar-
of You by serving Your pure devotees. (28) den on the outskirts of the city to wait for Kṛṣṇa
Obeisances to the Supreme Absolute Truth, the and Balarāma. (8) After joining Nanda and the
possessor of unlimited energies. He is the em- others, the Supreme Lord Kṛṣṇa, the controller
bodiment of pure, transcendental knowledge, of the universe, took humble Akrūra’s hand in
the source of all kinds of awareness, and the His own and, smiling, spoke as follows. (9)
predominator of the forces of nature that rule [Lord Kṛṣṇa said:] Take the chariot and enter
over the living being. (29) the city ahead of us. Then go home. After rest-
ing here a while, we will go to see the city. (10)
O son of Vasudeva, obeisances to You,
within whom all living beings reside. O Lord of Śrī Akrūra said: O master, without the two
the mind and senses, again I offer You my obei- of You I shall not enter Mathurā. I am Your
sances. O master, please protect me, who am devotee, O Lord, so it is not fair for You to
surrendered unto You. (30) abandon me, since You are always affectionate
to Your devotees. (11) Come, let us go to my
SB 10.41: Kṛṣṇa and Balarāma Enter house with Your elder brother, the cowherd
Mathurā men and Your companions. O best of friends,
O transcendental Lord, in this way please grace
Śukadeva Gosvāmī said: While Akrūra my house with its master. (12) I am simply an
was still offering prayers, the Supreme Lord ordinary householder attached to ritual sacri-
Kṛṣṇa withdrew His form that He had revealed fices, so please purify my home with the dust
in the water, just as an actor winds up his per- of Your lotus feet. By that act of purification,
formance. (1) When Akrūra saw the vision dis- my forefathers, the sacrificial fires and the
appear, he came out of the water and quickly demigods will all become satisfied. (13) By
finished his various ritual duties. He then re- bathing Your feet, the exalted Bali Mahārāja at-
turned to the chariot, astonished. (2) Lord tained not only glorious fame and unequaled
Kṛṣṇa asked Akrūra: Have you seen something power but also the final destination of pure dev-
wonderful on the earth, in the sky or in the wa- otees. (14) The water of the river Ganges has
ter? From your appearance, We think you have. purified the three worlds, having become tran-
(3) scendental by bathing Your feet. Lord Śiva ac-
cepted that water on his head, and by that wa-
Śrī Akrūra said: Whatever wonderful ter’s grace the sons of King Sagara attained to
things the earth, sky or water contain, all exist heaven. (15) O Lord of lords, master of the uni-
in You. Since You encompass everything, verse, O You whose glories it is most pious to
when I am seeing You, what have I not seen? hear and chant! O best of the Yadus, O You
(4) And now that I am seeing You, O Supreme whose fame is recounted in excellent poetry! O
Absolute Truth, in whom reside all amazing Supreme Lord Nārāyaṇa, I offer You my obei-
things on the earth, in the sky and in the water, sances. (16)
what amazing things could I see in this world?
679
The Supreme Lord said: I will come to Some of the ladies put their clothes and orna-
Your house with My elder brother, but first I ments on backwards, others forgot one of their
must satisfy My friends and well-wishers by earrings or ankle bells, and others applied
killing the enemy of the Yadu clan. (17) makeup to one eye but not the other. (25) Those
who were taking their meals abandoned them,
Śukadeva Gosvāmī said: Thus addressed others went out without finishing their baths or
by the Lord, Akrūra entered the city with a massages, women who were sleeping at once
heavy heart. He informed King Kaṁsa of the rose when they heard the commotion, and
success of his mission and then went home. mothers breast-feeding their infants simply put
(18) Lord Kṛṣṇa desired to see Mathurā, so to- them aside. (26) The lotus-eyed Lord, smiling
ward evening He took Lord Balarāma and the as He recalled His bold pastimes, captivated
cowherd boys with Him and entered the city. those ladies’ minds with His glances. He
(19) The Lord saw Mathurā, with its tall gates walked with the gait of a lordly elephant in rut,
and household entrances made of crystal, its creating a festival for their eyes with His tran-
immense archways and main doors of gold, its scendental body, which is the source of pleas-
granaries and other storehouses of copper and ure for the divine goddess of fortune. (27) The
brass, and its impregnable moats. Beautifying ladies of Mathurā had repeatedly heard about
the city were pleasant gardens and parks. The Kṛṣṇa, and thus as soon as they saw Him their
main intersections were fashioned of gold, and hearts melted. They felt honored that He was
there were mansions with private pleasure gar- sprinkling upon them the nectar of His glances
dens, along with guildhalls and many other and broad smiles. Taking Him into their hearts
buildings. Mathurā resounded with the calls of through their eyes, they embraced Him, the em-
peacocks and pet turtledoves, who sat in the bodiment of all ecstasy, and as their bodily
small openings of the lattice windows and on hairs stood on end, O subduer of enemies, they
the gem-studded floors, and also on the col- forgot the unlimited distress caused by His ab-
umned balconies and on the ornate rafters in sence. (28) Their lotus faces blooming with af-
front of the houses. These balconies and rafters fection, the ladies who had climbed to the roofs
were adorned with vaidūrya stones, diamonds, of the mansions rained down showers of flow-
crystal quartz, sapphires, coral, pearls and em- ers upon Lord Balarāma and Lord Kṛṣṇa. (29)
eralds. All the royal avenues and commercial Brāhmaṇas standing along the way honored the
streets were sprinkled with water, as were the two Lords with presentations of yogurt, unbro-
side roads and courtyards, and flower garlands, ken barleycorns, pots full of water, garlands,
newly grown sprouts, parched grains and rice fragrant substances such as sandalwood paste,
had been scattered about everywhere. Gracing and other items of worship. (30) The women of
the houses’ doorways were elaborately deco- Mathurā exclaimed: Oh, what severe austerities
rated pots filled with water, which were be- the gopīs must have performed to be able to
decked with mango leaves, smeared with yo- regularly see Kṛṣṇa and Balarāma, who are the
gurt and sandalwood paste, and encircled by greatest source of pleasure for all mankind!
flower petals and ribbons. Near the pots were (31)
flags, rows of lamps, bunches of flowers and
the trunks of banana and betel-nut trees. (20- Seeing a washerman approaching who had
23) been dyeing some clothes, Kṛṣṇa asked him for
the finest laundered garments he had. (32)
The women of Mathurā hurriedly assembled [Lord Kṛṣṇa said:] Please give suitable gar-
and went forth to see the two sons of Vasudeva ments to the two of Us, who certainly deserve
as They entered the city on the King’s road, sur- them. If you grant this charity, you will un-
rounded by Their cowherd boyfriends. Some of doubtedly receive the greatest benefit. (33)
the women, my dear King, eagerly climbed to Thus requested by the Supreme Lord, who is
the roofs of their houses to see Them. (24) perfectly complete in all respects, that arrogant
680
servant of the King became angry and replied both have come here, my forefathers, the dem-
insultingly. (34) [The washerman said:] You igods and the great sages are certainly all satis-
impudent boys! You’re accustomed to roaming fied with me. (45) You two Lords are the ulti-
the mountains and forests, and yet You would mate cause of this entire universe. To bestow
dare put on such clothes as these! These are the sustenance and prosperity upon this realm, You
King’s possessions You’re asking for! (35) have descended with Your plenary expansions.
Fools, get out of here quickly! Don’t beg like (46) Because You are the well-wishing friends
this if You want to stay alive. When someone and Supreme Soul of the whole universe, You
is too bold, the King’s men arrest him and kill regard all with unbiased vision. Therefore, alt-
him and take all his property. (36) As the wash- hough You reciprocate Your devotees’ loving
erman thus spoke brazenly, the son of Devakī worship, You always remain equally disposed
became angry, and then merely with His finger- toward all living beings. (47) Please order me,
tips He separated the man’s head from his Your servant, to do whatever You wish. To be
body. (37) The washerman’s assistants all engaged by You in some service is certainly a
dropped their bundles of clothes and fled down great blessing for anyone. (48) [Śukadeva
the road, scattering in all directions. Lord Kṛṣṇa Gosvāmī continued:] O best of kings, having
then took the clothes. (38) Kṛṣṇa and Balarāma spoken these words, Sudāmā could understand
put on pairs of garments that especially pleased what Kṛṣṇa and Balarāma wanted. Thus with
Them, and then Kṛṣṇa distributed the remain- great pleasure he presented Them with garlands
ing clothes among the cowherd boys, leaving of fresh, fragrant flowers. (49) Beautifully
some scattered on the ground. (39) adorned with these garlands, Kṛṣṇa and
Balarāma were delighted, and so were Their
Thereupon a weaver came forward and, companions. The two Lords then offered the
feeling affection for the Lords, nicely adorned surrendered Sudāmā, who was bowing down
Their attire with cloth ornaments of various before Them, whatever benedictions he de-
colors. (40) Kṛṣṇa and Balarāma looked re- sired. (50) Sudāmā chose unshakable devotion
splendent, each in His own unique, wonder- for Kṛṣṇa, the Supreme Soul of all existence;
fully ornamented outfit. They resembled a pair friendship with His devotees; and transcenden-
of young elephants, one white and the other tal compassion for all living beings. (51)
black, decorated for a festive occasion. (41)
Pleased with the weaver, the Supreme Lord Not only did Lord Kṛṣṇa grant Sudāmā these
Kṛṣṇa blessed him that after death he would benedictions, but He also awarded him
achieve the liberation of attaining a form like strength, long life, fame, beauty and ever-in-
the Lord’s, and that while in this world he creasing prosperity for his family. Then Kṛṣṇa
would enjoy supreme opulence, physical and His elder brother took Their leave. (52)
strength, influence, memory and sensory vigor.
(42) SB 10.42: The Breaking of the Sacrificial
Bow
The two Lords then went to the house of the
garland-maker Sudāmā. When Sudāmā saw Śukadeva Gosvāmī said: As He walked
Them he at once stood up and then bowed down the King’s road, Lord Mādhava then saw
down, placing his head on the ground. (43) Af- a young hunchback woman with an attractive
ter offering Them seats and bathing Their feet, face, who carried a tray of fragrant ointments
Sudāmā worshiped Them and Their compan- as she walked along. The bestower of the ec-
ions with arghya, garlands, pān, sandalwood stasy of love smiled and inquired from her as
paste and other presentations. (44) [Sudāmā follows. (1) [Lord Kṛṣṇa said:] Who are you, O
said:] O Lord, my birth is now sanctified and beautiful-thighed one? Ah, ointment! Who is it
my family free of contamination. Now that You for, my dear lady? Please tell Us truthfully.
681
Give Us both some of your finest ointment and Him and His elder brother by presenting Them
you will soon gain a great boon. (2) with various respectful offerings, including
pān, garlands and fragrant substances. (13) The
The maidservant replied: O handsome sight of Kṛṣṇa aroused Cupid in the hearts of
one, I am a servant of King Kaṁsa, who highly the city women. Thus agitated, they forgot
regards me for the ointments I make. My name themselves. Their clothes, braids and bangles
is Trivakrā. Who else but You two deserve my became disheveled, and they stood as still as
ointments, which the lord of the Bhojas likes so figures in a painting. (14)
much? (3) Her mind overwhelmed by Kṛṣṇa’s
beauty, charm, sweetness, smiles, words and Lord Kṛṣṇa then asked the local people
glances, Trivakrā gave both Kṛṣṇa and where the arena was in which the bow sacrifice
Balarāma generous amounts of ointment. (4) would take place. When He went there He saw
the amazing bow, which resembled Lord In-
Anointed with these most excellent cosmet- dra’s. (15) That most opulent bow was guarded
ics, which adorned Them with hues that con- by a large company of men, who were respect-
trasted with Their complexions, the two Lords fully worshiping it. Kṛṣṇa pushed His way for-
appeared extremely beautiful. (5) Lord Kṛṣṇa ward and, despite the guards’ attempts to stop
was pleased with Trivakrā, so He decided to Him, picked it up. (16) Easily lifting the bow
straighten that hunchbacked girl with the lovely with His left hand, Lord Urukrama strung it in
face just to demonstrate the result of seeing a fraction of a second as the King’s guards
Him. (6) Pressing down on her toes with both looked on. He then powerfully pulled the string
His feet, Lord Acyuta placed one upward- and snapped the bow in half, just as an excited
pointing finger of each hand under her chin and elephant might break a stalk of sugar cane. (17)
straightened up her body. (7) Simply by Lord The sound of the bow’s breaking filled the earth
Mukunda’s touch, Trivakrā was suddenly and sky in all directions. Upon hearing it,
transformed into an exquisitely beautiful Kaṁsa was struck with terror. (18) The enraged
woman with straight, evenly proportioned guards then took up their weapons and, wanting
limbs and large hips and breasts. (8) to seize Kṛṣṇa and His companions, surrounded
them and shouted, “Grab Him! Kill Him!” (19)
Now endowed with beauty, character and Seeing the guards coming upon Them with evil
generosity, Trivakrā began to feel lusty desires intent, Balarāma and Keśava took up the two
for Lord Keśava. Taking hold of the end of His halves of the bow and began striking them
upper cloth, she smiled and addressed Him as down. (20) After also killing a contingent of
follows. (9) [Trivakrā said:] Come, O hero, let soldiers sent by Kaṁsa, Kṛṣṇa and Balarāma
us go to my house. I cannot bear to leave You left the sacrificial arena by its main gate and
here. O best of males, please take pity on me, continued Their walk about the city, happily
since You have agitated my mind. (10) Thus looking at the opulent sights. (21) Having wit-
entreated by the woman, Lord Kṛṣṇa first nessed the amazing deed Kṛṣṇa and Balarāma
glanced at the face of Balarāma, who was had performed, and seeing Their strength, bold-
watching the incident, and then at the faces of ness and beauty, the people of the city thought
the cowherd boys. Then with a laugh Kṛṣṇa re- They must be two prominent demigods. (22) As
plied to her as follows. (11) [Lord Kṛṣṇa said:] They strolled about at will, the sun began to set,
O lady with beautiful eyebrows, as soon as I so They left the city with the cowherd boys and
fulfill My purpose I will certainly visit your returned to the cowherds’ wagon encampment.
house, where men can relieve their anxiety. In- (23) At the time of Mukunda’s [Kṛṣṇa’s] depar-
deed, you are the best refuge for Us homeless ture from Vṛndāvana, the gopīs had foretold
travelers. (12) Leaving her with these sweet that the residents of Mathurā would enjoy many
words, Lord Kṛṣṇa walked further down the benedictions, and now the gopīs’ predictions
road. The merchants along the way worshiped
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were coming true, for those residents were gaz- instruments loudly played in the rhythmic me-
ing upon the beauty of Kṛṣṇa, the jewel among ters appropriate for wrestling matches, the lav-
men. Indeed, the goddess of fortune desired the ishly ornamented wrestlers proudly entered the
shelter of that beauty so much that she aban- arena with their coaches and sat down. (36) En-
doned many other men, although they wor- thused by the pleasing music, Canura, Muṣṭika,
shiped her. (24) Kūṭa, Śala and Tośala sat down on the wres-
tling mat. (37) Nanda Mahārāja and the other
After Kṛṣṇa’s and Balarāma’s feet were cowherds, summoned by the King of the Bho-
bathed, the two Lords ate rice with milk. Then, jas, presented him with their offerings and then
although knowing what Kaṁsa intended to do, took their seats in one of the galleries. (38)
They spent the night there comfortably. (25)
SB 10.43: Kṛṣṇa Kills the Elephant Kuva-
Wicked King Kaṁsa, on the other hand, was layāpīḍa
terrified, having heard how Kṛṣṇa and
Balarāma had broken the bow and killed his Śukadeva Gosvāmī said: O chastiser of en-
guards and soldiers, all simply as a game. He emies, Kṛṣṇa and Balarāma, having executed
remained awake for a long time, and both while all necessary purification, then heard the kettle-
awake and while dreaming he saw many bad drums resounding at the wrestling arena, and
omens, messengers of death. (26-27) When he They went there to see what was happening. (1)
looked at his reflection he could not see his When Lord Kṛṣṇa reached the entrance to the
head; for no reason the moon and stars ap- arena, He saw the elephant Kuvalayāpīḍa
peared double; he saw a hole in his shadow; he blocking His way at the urging of his keeper.
could not hear the sound of his life air; trees (2) Securely binding up His clothes and tying
seemed covered with a golden hue; and he back His curly locks, Lord Kṛṣṇa addressed the
could not see his footprints. He dreamt that he elephant-keeper with words as grave as the
was being embraced by ghosts, riding a donkey rumbling of a cloud. (3) [Lord Kṛṣṇa said:] O
and drinking poison, and also that a naked man driver, driver, move aside at once and let Us
smeared with oil was passing by wearing a gar- pass! If you don’t, this very day I will send both
land of nalada flowers. Seeing these and other you and your elephant to the abode of Yama-
such omens both while dreaming and while rāja! (4) Thus threatened, the elephant-keeper
awake, Kaṁsa was terrified by the prospect of became angry. He goaded his furious elephant,
death, and out of anxiety he could not sleep. who appeared equal to time, death and Yama-
(28-31) rāja, into attacking Lord Kṛṣṇa. (5)
When the night had finally passed and the The lord of the elephants charged Kṛṣṇa and
sun rose up again from the water, Kaṁsa set violently seized Him with his trunk. But Kṛṣṇa
about arranging for the grand wrestling festival. slipped away, struck him a blow and disap-
(32) The King’s men performed the ritual wor- peared from his view among his legs. (6) Infur-
ship of the wrestling arena, sounded their iated at being unable to see Lord Keśava, the
drums and other instruments and decorated the elephant sought Him out with his sense of
viewing galleries with garlands, flags, ribbons smell. Once again Kuvalayāpīḍa seized the
and arches. (33) The city-dwellers and resi- Lord with the end of his trunk, only to have the
dents of the outlying districts, led by brāhmaṇas Lord forcefully free Himself. (7) Lord Kṛṣṇa
and kṣatriyas, came and sat down comfortably then grabbed the powerful Kuvalayāpīḍa by the
in the galleries. The royal guests received spe- tail and playfully dragged him twenty-five
cial seats. (34) Surrounded by his ministers, bow-lengths as easily as Garuḍa might drag a
Kaṁsa took his seat on the imperial dais. But snake. (8) As Lord Acyuta held on to the ele-
even as he sat amidst his various provincial rul- phant’s tail, the animal tried to twist away to
ers, his heart trembled. (35) While the musical the left and to the right, making the Lord
683
swerve in the opposite direction, as a young with anxiety, O King. (18) Arrayed with varie-
boy would swerve when pulling a calf by the gated ornaments, garlands and garments, just
tail. (9) Kṛṣṇa then came face to face with the like a pair of excellently costumed actors, the
elephant and slapped him and ran away. Kuva- two mighty-armed Lords shone splendidly in
layāpīḍa pursued the Lord, managing to touch the arena. Indeed, They overpowered the minds
Him again and again with each step, but Kṛṣṇa of all onlookers with Their effulgences. (19) O
outmaneuvered the elephant and made him trip King, as the citizens of the city and the people
and fall. (10) As Kṛṣṇa dodged about, He play- from outlying districts gazed upon those two
fully fell on the ground and quickly got up Supreme Personalities from their seats in the
again. The raging elephant, thinking Kṛṣṇa was galleries, the force of the people’s happiness
down, tried to gore Him with his tusks but caused their eyes to open wide and their faces
struck the earth instead. (11) His prowess to blossom. They drank in the vision of the
foiled, the lordly elephant Kuvalayāpīḍa went Lords’ faces without becoming satiated. (20)
into a frenzied rage out of frustration. But the The people seemed to be drinking Kṛṣṇa and
elephant-keepers goaded him on, and he furi- Balarāma with their eyes, licking Them with
ously charged Kṛṣṇa once again. (12) The Su- their tongues, smelling Them with their nostrils
preme Lord, killer of the demon Madhu, con- and embracing Them with their arms. Re-
fronted the elephant as he attacked. Seizing his minded of the Lords’ beauty, character, charm
trunk with one hand, Kṛṣṇa threw him to the and bravery, the members of the audience be-
ground. (13) Lord Hari then climbed onto the gan describing these features to one another ac-
elephant with the ease of a mighty lion, pulled cording to what they had seen and heard. (21-
out a tusk, and with it killed the beast and his 22) [The people said:] These two boys are cer-
keepers. (14) tainly expansions of the Supreme Lord
Nārāyaṇa who have descended to this world in
Leaving the dead elephant aside, Lord Kṛṣṇa the home of Vasudeva. (23)
held on to the tusk and entered the wrestling
arena. With the tusk resting on His shoulder, This one [Kṛṣṇa] took birth from mother
drops of the elephant’s blood and sweat sprin- Devakī and was brought to Gokula, where He
kled all over Him, and His lotus face covered has remained concealed all this time, growing
with fine drops of His own perspiration, the up in the house of King Nanda. (24) He made
Lord shone with great beauty. (15) Pūtanā and the whirlwind demon meet with
death, pulled down the twin Arjuna trees, and
My dear King, Lord Baladeva and Lord killed Śaṅkhacūḍa, Keśī, Dhenuka and similar
Janārdana, each carrying one of the elephant’s demons. (25) He saved the cows and the cow-
tusks as His chosen weapon, entered the arena herds from a forest fire and subdued the serpent
with several cowherd boys. (16) The various Kāliya. He removed Lord Indra’s false pride by
groups of people in the arena regarded Kṛṣṇa in holding up the best of mountains with one hand
different ways when He entered it with His el- for an entire week, thus protecting the inhabit-
der brother. The wrestlers saw Kṛṣṇa as a light- ants of Gokula from rain, wind and hail. (26-
ning bolt, the men of Mathurā as the best of 27) The gopīs overcame all kinds of distress
males, the women as Cupid in person, the cow- and experienced great happiness by seeing His
herd men as their relative, the impious rulers as face, which is always cheerful with smiling
a chastiser, His parents as their child, the King glances and ever free of fatigue. (28) It is said
of the Bhojas as death, the unintelligent as the that under His full protection the Yadu dynasty
Supreme Lord’s universal form, the yogīs as will become extremely famous and attain
the Absolute Truth and the Vṛṣṇis as their su- wealth, glory and power. (29) This lotus-eyed
preme worshipable Deity. (17) When Kaṁsa elder brother of His, Lord Balarāma, is the pro-
saw that Kuvalayāpīḍa was dead and the two prietor of all transcendental opulences. He has
brothers were invincible, he was overwhelmed
684
killed Pralamba, Vatsaka, Baka and other de- Śukadeva Gosvāmī said: Thus addressed,
mons. (30) Lord Kṛṣṇa made up His mind to accept the
challenge. He paired off with Cāṇūra, and Lord
While the people talked in this way and the Balarāma with Muṣṭika. (1)
musical instruments resounded, the wrestler
Cāṇūra addressed Kṛṣṇa and Balarāma with the Seizing each other’s hands and locking legs
following words. (31) [Cāṇūra said:] O son of with each other, the opponents struggled pow-
Nanda, O Rāma, You two are well respected by erfully, eager for victory. (2) They each struck
courageous men and are both skillful at wres- fists against fists, knees against knees, head
tling. Having heard of Your prowess, the King against head and chest against chest. (3) Each
has called You here, wanting to see for himself. fighter contended with his opponent by drag-
(32) Subjects of the King who try to please him ging him about in circles, shoving and crushing
with their thoughts, acts and words are sure to him, throwing him down and running before
achieve good fortune, but those who fail to do and behind him. (4) Forcefully lifting and car-
so will suffer the opposite fate. (33) It is well rying each other, pushing each other away and
known that cowherd boys are always joyful as holding each other down, the fighters hurt even
they tend their calves, and that the boys play- their own bodies in their great eagerness for
fully wrestle with each other while grazing victory. (5)
their animals in the various forests. (34)
My dear King, all the women present, con-
Therefore, let’s do what the King wants. sidering the match an unfair fight between the
Everyone will be pleased with us, for the king strong and the weak, felt extreme anxiety due
embodies all living beings. (35) to compassion. They assembled in groups
around the arena and spoke to one another as
Hearing this, Lord Kṛṣṇa, who liked to wres- follows. (6) [The women said:] Alas, what a
tle and welcomed the challenge, replied with greatly irreligious act the members of this royal
words appropriate to the time and place. (36) assembly are committing! As the King watches
[Lord Kṛṣṇa said:] Although forest-dwellers, this fight between the strong and the weak, they
We are also subjects of the Bhoja king. We also want to see it. (7) What comparison can
must gratify his desires, for such behavior will there be between these two professional wres-
confer upon Us the greatest benefit. (37) We tlers, with limbs as strong as lightning bolts and
are just young boys and should play with those bodies resembling mighty mountains, and these
of equal strength. The wrestling match must go two young, immature boys with exceedingly
on properly so that irreligion does not taint the tender limbs? (8) Religious principles have cer-
respectable members of the audience. (38) tainly been violated in this assembly. One
should not remain for even a moment in a place
Cāṇūra said: You aren’t really a child or where irreligion is flourishing. (9) A wise per-
even a young man, and neither is Balarāma, the son should not enter an assembly if he knows
strongest of the strong. After all, You playfully the participants there are committing acts of
killed an elephant who had the strength of a impropriety. And if, having entered such an as-
thousand other elephants. (39) Therefore, You sembly, he fails to speak the truth, speaks
two should fight powerful wrestlers. There’s falsely or pleads ignorance, he will certainly in-
certainly nothing unfair about that. You, O de- cur sin. (10) Just see the lotus face of Kṛṣṇa as
scendant of Vṛṣṇi, can show Your prowess He darts around His foe! That face, covered
against me, and Balarāma can fight with with drops of perspiration brought on by the
Muṣṭika. (40) strenuous fight, resembles a lotus covered with
dew. (11) Don’t you see the face of Lord
SB 10.44: The Killing of Kaṁsa Balarāma, with its eyes copper-red from His
anger toward Muṣṭika and its beauty enhanced
685
by His laughter and His absorption in the fight? body and causing him more and more pain and
(12) How pious are the tracts of land in Vraja, fatigue. (20) Furious, Cāṇūra attacked Lord
for there the primeval Personality of Godhead, Vāsudeva with the speed of a hawk and struck
disguising Himself with human traits, wanders His chest with both fists. (21) No more shaken
about, enacting His many pastimes! Adorned by the demon’s mighty blows than an elephant
with wonderfully variegated forest garlands, struck with a flower garland, Lord Kṛṣṇa
He whose feet are worshiped by Lord Śiva and grabbed Cāṇūra by his arms, swung him around
goddess Ramā vibrates His flute as He tends the several times and hurled him onto the ground
cows in the company of Balarāma. (13) What with great force. His clothes, hair and garland
austerities must the gopīs have performed! scattering, the wrestler fell down dead, like a
With their eyes they always drink the nectar of huge festival column collapsing. (22-23) Simi-
Lord Kṛṣṇa’s form, which is the essence of larly, Muṣṭika struck Lord Balabhadra with his
loveliness and is not to be equaled or surpassed. fist and was slain. Receiving a violent blow
That form is the only abode of beauty, fame and from the mighty Lord’s palm, the demon trem-
opulence. It is self-perfect, ever fresh and ex- bled all over in great pain, vomited blood and
tremely rare. (14) The ladies of Vraja are the then fell lifeless onto the ground, like a tree
most fortunate of women because, with their blown down by the wind. (24-25) Confronted
minds fully attached to Kṛṣṇa and their throats next by the wrestler Kūṭa, Lord Balarāma, the
always choked up with tears, they constantly best of fighters, playfully and nonchalantly
sing about Him while milking the cows, win- killed him with His left fist, O King. (26) Then
nowing grain, churning butter, gathering cow Kṛṣṇa kicked inŚala’s head and tore Tośala in
dung for fuel, riding on swings, taking care of half, and both wrestlers fell down dead. (27)
their crying babies, sprinkling the ground with Cāṇūra, Muṣṭika, Kūṭa, Śala and Tośala having
water, cleaning their houses, and so on. By their been killed, the remaining wrestlers all fled for
exalted Kṛṣṇa consciousness they automati- their lives. (28) Kṛṣṇa and Balarāma then called
cally acquire all desirable things. (15) When the Their young cowherd boyfriends to join Them,
gopīs hear Kṛṣṇa playing His flute as He leaves and in their company the Lords danced about
Vraja in the morning with His cows or returns and sported, Their ankle bells resounding as
with them at sunset, the young girls quickly musical instruments played. (29)
come out of their houses to see Him. They must
have performed many pious activities to be able Everyone except Kaṁsa rejoiced at the won-
to see Him as He walks on the road, His smiling derful feat Kṛṣṇa and Balarāma had performed.
face mercifully glancing upon them. (16) The exalted brāhmaṇas and great saints ex-
claimed, “Excellent! Excellent!” (30) The
[Śukadeva Gosvāmī continued:] As the Bhoja king, seeing that his best wrestlers had
women spoke thus, O hero of the Bhāratas, all been killed or had fled, stopped the musical
Lord Kṛṣṇa, the master of all mystic power, performance originally meant for his pleasure
made up His mind to kill His opponent. (17) and spoke the following words. (31) [Kaṁsa
Out of affection for the two Lords, Their par- said:] Drive the two wicked sons of Vasudeva
ents [Devakī and Vasudeva] became over- out of the city! Confiscate the cowherds’ prop-
whelmed with sorrow when they heard the erty and arrest that fool Nanda! (32) Kill that
women’s fearful statements. They grieved, not most evil fool Vasudeva! And also kill my fa-
knowing their sons’ strength. (18) Lord ther, Ugrasena, along with his followers, who
Balarāma and Muṣṭika, expertly displaying nu- have all sided with our enemies! (33) As Kaṁsa
merous wrestling techniques, battled each other thus raved so audaciously, the infallible Lord
in the same way that Lord Kṛṣṇa and His oppo- Kṛṣṇa, intensely angry, quickly and easily
nent did. (19) The harsh blows from the Su- jumped up onto the high royal dais. (34) Seeing
preme Lord’s limbs fell like crushing lightning Lord Kṛṣṇa approaching like death personified,
bolts upon Cāṇūra, breaking every part of his the quick-witted Kaṁsa instantly rose from his
686
seat and took up his sword and shield. (35) good fortune within it have come to an end.
Sword in hand, Kaṁsa moved quickly from (46) O dear one, you have been brought to this
side to side like a hawk in the sky. But Lord state because of the terrible violence you com-
Kṛṣṇa, whose fearsome strength is irresistible, mitted against innocent creatures. How can one
powerfully seized the demon just as the son of who harms others attain happiness? (47) Lord
Tārkṣya might capture a snake. (36) Grabbing Kṛṣṇa causes the appearance and disappearance
Kaṁsa by the hair and knocking off his crown, of all beings in this world, and He is their main-
the lotus-naveled Lord threw him off the ele- tainer as well. One who disrespects Him can
vated dais onto the wrestling mat. Then the in- never prosper happily. (48)
dependent Lord, the support of the entire uni-
verse, threw Himself upon the King. (37) As a Śukadeva Gosvāmī said: After consoling
lion drags a dead elephant, the Lord then the royal ladies, Lord Kṛṣṇa, sustainer of all the
dragged Kaṁsa’s dead body along the ground worlds, arranged for the prescribed funeral rites
in full view of everyone present. O King, all the to be performed. (49) Then Kṛṣṇa and
people in the arena tumultuously cried out, Balarāma released Their mother and father
“Oh! Oh!” (38) Kaṁsa had always been dis- from bondage and offered obeisances to them,
turbed by the thought that the Supreme Lord touching their feet with Their heads. (50)
was to kill him. Therefore, when drinking, eat- Devakī and Vasudeva, now knowing Kṛṣṇa and
ing, moving about, sleeping or simply breath- Balarāma to be the Lords of the universe,
ing, the King had always seen the Lord before simply stood with joined palms. Being appre-
him with the disc weapon in His hand. Thus hensive, they did not embrace their sons. (51)
Kaṁsa achieved the rare boon of attaining a
form like the Lord’s. (39) SB 10.45: Kṛṣṇa Rescues His Teacher’s
Son
Kaṁsa’s eight younger brothers, led by
Kaṅka and Nyagrodhaka, then attacked the Śukadeva Gosvāmī said: Understanding
Lords in a rage, seeking to avenge their that His parents were becoming aware of His
brother’s death. (40) As they ran swiftly toward transcendental opulences, the Supreme Person-
the two Lords, ready to strike, the son of Rohiṇī ality of Godhead thought that this should not be
slew them with His club just as a lion easily allowed to happen. Thus He expanded His
kills other animals. (41) Kettledrums re- Yoga-māyā, which bewilders His devotees. (1)
sounded in the sky as Brahmā, Śiva and other Lord Kṛṣṇa, the greatest of the Sātvatas, ap-
demigods, the Lord’s expansions, rained down proached His parents with His elder brother.
flowers upon Him with pleasure. They chanted Humbly bowing His head and gratifying them
His praises, and their wives danced. (42) My by respectfully addressing them as “My dear
dear King, the wives of Kaṁsa and his brothers, mother” and “My dear father,” Kṛṣṇa spoke as
aggrieved by the death of their well-wishing follows. (2) [Lord Kṛṣṇa said:] Dear Father, be-
husbands, came forward with tearful eyes, beat- cause of Us, your two sons, you and mother
ing their heads. (43) Embracing their husbands, Devakī always remained in anxiety and could
who lay on a hero’s final bed, the sorrowful never enjoy Our childhood, boyhood or youth.
women loudly lamented while shedding con- (3) Deprived by fate, We could not live with
stant tears. (44) [The women cried out:] Alas, you and enjoy the pampered happiness most
O master, O dear one, O knower of religious children enjoy in their parents’ home. (4) With
principles! O kind and compassionate protector one’s body one can acquire all goals of life, and
of the shelterless! By your being slain we have it is one’s parents who give the body birth and
also been slain, together with your household sustenance. Therefore, no mortal man can re-
and offspring. (45) O great hero among men, pay his debt to his parents, even if he serves
bereft of you, its master, this city has lost its them for a full lifetime of a hundred years. (5)
beauty, just as we have, and all festivity and
687
A son who, though able to do so, fails to pro- members of these clans, protected by the arms
vide for his parents with his physical resources of Lord Kṛṣṇa and Lord Saṅkarṣaṇa, felt that all
and wealth is forced after his death to eat his their desires were fulfilled. Thus they enjoyed
own flesh. (6) A man who, though able to do perfect happiness while living at home with
so, fails to support his elderly parents, chaste their families. Because of the presence of Kṛṣṇa
wife, young child or spiritual master, or who and Balarāma, they no longer suffered from the
neglects a brāhmaṇa or anyone who comes to fever of material existence. Every day these
him for shelter, is considered dead, though loving devotees could see Mukunda’s ever-
breathing. (7) Thus We have wasted all these cheerful lotus face, which was decorated with
days, unable as We were to properly honor you beautiful, merciful smiling glances. (17-18)
because Our minds were always disturbed by Even the most elderly inhabitants of the city ap-
fear of Kaṁsa. (8) Dear Father and Mother, peared youthful, full of strength and vitality, for
please forgive Us for not serving you. We are with their eyes they constantly drank the elixir
not independent and have been greatly frus- of Lord Mukunda’s lotus face. (19)
trated by cruel Kaṁsa. (9)
Then, O exalted Parīkṣit, the Supreme Lord
Śukadeva Gosvāmī said: Thus beguiled by Kṛṣṇa, the son of Devakī, along with Lord
the words of Lord Hari, the Supreme Soul of Balarāma, approached Nanda Mahārāja. The
the universe, who by His internal illusory po- two Lords embraced him and then addressed
tency appeared to be a human, His parents joy- him as follows. (20) [Kṛṣṇa and Balarāma
fully raised Him up on their laps and embraced said:] O Father, you and mother Yaśodā have
Him. (10) Pouring out a shower of tears upon affectionately maintained Us and cared for Us
the Lord, His parents, who were bound up by so much! Indeed, parents love their children
the rope of affection, could not speak. They more than their own lives. (21) They are the
were overwhelmed, O King, and their throats real father and mother who care for, as they
choked up with tears. (11) would their own sons, children abandoned by
relatives unable to maintain and protect them.
Thus having comforted His mother and fa- (22) Now you should all return to Vraja, dear
ther, the Supreme Personality of Godhead, ap- Father. We shall come to see you, Our dear rel-
pearing as the son of Devakī, installed His ma- atives who suffer in separation from Us, as
ternal grandfather, Ugrasena, as King of the soon as We have given some happiness to your
Yadus. (12) The Lord told him: O mighty King, well-wishing friends. (23) Thus consoling
We are your subjects, so please command Us. Nanda Mahārāja and the other men of Vraja,
Indeed, because of the curse of Yayāti, no Yadu the infallible Supreme Lord respectfully hon-
may sit on the royal throne. (13) Since I am pre- ored them with gifts of clothing, jewelry,
sent in your entourage as your personal at- household utensils and so on. (24) Nanda
tendant, all the demigods and other exalted per- Mahārāja was overwhelmed with affection
sonalities will come with heads bowed to offer upon hearing Kṛṣṇa’s words, and his eyes
you tribute. What, then, to speak of the rulers brimmed with tears as he embraced the two
of men? (14) The Lord then brought all His Lords. Then he went back to Vraja with the
close family members and other relatives back cowherd men. (25)
from the various places to which they had fled
in fear of Kaṁsa. He received the Yadus, My dear King, then Vasudeva, the son of
Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras Śūrasena, arranged for a priest and other
and other clans with due honor, and He also brāhmaṇas to perform his two sons’ second-
consoled them, for they were weary of living in birth initiation. (26) Vasudeva honored these
foreign lands. Then Lord Kṛṣṇa, the creator of brāhmaṇas by worshiping them and giving
the universe, resettled them in their homes and them fine ornaments and well-ornamented
gratified them with valuable gifts. (15-16) The cows with their calves. All these cows wore
688
gold necklaces and linen wreaths. (27) The it,” replied those two great chariot warriors of
magnanimous Vasudeva then remembered the limitless might, and They at once mounted
cows he had mentally given away on the occa- Their chariot and set off for Prabhāsa. When
sion of Kṛṣṇa’s and Balarāma’s birth. Kaṁsa They reached that place, They walked up to the
had stolen those cows, and Vasudeva now re- shore and sat down. In a moment the deity of
covered them and gave them away in charity the ocean, recognizing Them to be the Supreme
also. (28) After attaining twice-born status Lords, approached Them with offerings of trib-
through initiation, the Lords, sincere in Their ute. (38) The Supreme Lord Kṛṣṇa addressed
vows, took the further vow of celibacy from the lord of the ocean: Let the son of My guru be
Garga Muni, the spiritual master of the Yadus. presented at oncethe one you seized here with
(29) Concealing Their innately perfect your mighty waves. (39)
knowledge by Their humanlike activities, those
two omniscient Lords of the universe, Them- The ocean replied: O Lord Kṛṣṇa, it was
selves the origin of all branches of knowledge, not I who abducted him, but a demonic de-
next desired to reside at the school of a spiritual scendant of Diti named Pañcajana, who travels
master. Thus They approached Sāndīpani in the water in the form of a conch. (40) “In-
Muni, a native of Kāsī living in the city of deed,” the ocean said, “that demon has taken
Avantī. (30-31) him away.” Hearing this, Lord Kṛṣṇa entered
the ocean, found Pañcajana and killed him. But
Sāndīpani thought very highly of these two the Lord did not find the boy within the de-
self-controlled disciples, whom he had ob- mon’s belly. (41)
tained so fortuitously. By serving him as devot-
edly as one would serve the Supreme Lord Lord Janārdana took the conchshell that had
Himself, They showed others an irreproachable grown around the demon’s body and went back
example of how to worship the spiritual master. to the chariot. Then He proceeded to Saṁya-
(32) That best of brāhmaṇas, the spiritual mas- manī, the beloved capital of Yamarāja, the lord
ter Sāndīpani, was satisfied with Their submis- of death. Upon arriving there with Lord
sive behavior, and thus he taught Them the en- Balarāma, He loudly blew His conchshell, and
tire Vedas, together with their six corollaries Yamarāja, who keeps the conditioned souls in
and the Upaniṣads. (33) He also taught Them check, came as soon as he heard the resounding
the Dhanur-veda, with its most confidential se- vibration. Yamarāja elaborately worshiped the
crets; the standard books of law; the methods of two Lords with great devotion, and then he ad-
logical reasoning and philosophical debate; and dressed Lord Kṛṣṇa, who lives in everyone’s
the sixfold science of politics. (34) O King, heart: “O Supreme Lord Viṣṇu, what shall I do
those best of persons, Kṛṣṇa and Balarāma, be- for You and Lord Balarāma, who are playing
ing Themselves the original promulgators of all the part of ordinary humans?” (42-44)
varieties of knowledge, could immediately as-
similate each and every subject after hearing it The Supreme Personality of Godhead said:
explained just once. Thus with fixed concentra- Suffering the bondage of his past activity, My
tion They learned the sixty-four arts and skills spiritual master’s son was brought here to you.
in as many days and nights. Thereafter, O King, O great King, obey My command and bring this
They satisfied Their spiritual master by offer- boy to Me without delay. (45) Yamarāja said,
ing him guru-dakṣiṇā. (35-36) O King, the “So be it,” and brought forth the guru’s son.
learned brāhmaṇa Sāndīpani carefully consid- Then those two most exalted Yadus presented
ered the two Lords’ glorious and amazing qual- the boy to Their spiritual master and said to
ities and Their superhuman intelligence. Then, him, “Please select another boon.” (46)
after consulting with his wife, he chose as his
remuneration the return of his young son, who
had died in the ocean at Prabhāsa. (37) “So be
689
The spiritual master said: My dear boys, Śukadeva Gosvāmī said: Thus addressed,
You two have completely fulfilled the disci- O King, Uddhava respectfully accepted his
ple’s obligation to reward his spiritual master. master’s message, mounted his chariot and set
Indeed, with disciples like You, what further off for Nanda-gokula. (7) The fortunate Ud-
desires could a guru have? (47) O heroes, now dhava reached Nanda Mahārāja’s pastures just
please return home. May Your fame sanctify as the sun was setting, and since the returning
the world, and may the Vedic hymns be ever cows and other animals were raising dust with
fresh in Your minds, both in this life and the their hooves, his chariot passed unnoticed. (8)
next. (48) Thus receiving Their guru’s permis-
sion to leave, the two Lords returned to Their Gokula resounded on all sides with the
city on Their chariot, which moved as swiftly sounds of bulls in rut fighting with one another
as the wind and resounded like a cloud. (49) All for fertile cows; with the mooing of cows, bur-
the citizens rejoiced upon seeing Kṛṣṇa and dened by their udders, chasing after their
Balarāma, whom they had not seen for many calves; with the noise of milking and of the
days. The people felt just like those who have white calves jumping here and there; with the
lost their wealth and then regained it. (50) loud reverberation of flute-playing; and with
the singing of the all-auspicious deeds of Kṛṣṇa
SB 10.46: Uddhava Visits Vṛndāvana and Balarāma by the cowherd men and women,
who made the village resplendent with their
Śukadeva Gosvāmī said: The supremely wonderfully ornamented attire. The cowherds’
intelligent Uddhava was the best counselor of homes in Gokula appeared most charming with
the Vṛṣṇi dynasty, a beloved friend of Lord Śrī their abundant paraphernalia for worship of the
Kṛṣṇa and a direct disciple of Bṛhaspati. (1) sacrificial fire, the sun, unexpected guests, the
The Supreme Lord Hari, who relieves the dis- cows, the brāhmaṇas, the forefathers and the
tress of all who surrender to Him, once took the demigods. On all sides lay the flowering forest,
hand of His fully devoted, dearmost friend Ud- echoing with flocks of birds and swarms of
dhava and addressed him as follows. (2) [Lord bees and beautified by its lakes crowded with
Kṛṣṇa said:] Dear gentle Uddhava, go to Vraja swans, kāraṇḍava ducks and bowers of lotuses.
and give pleasure to Our parents. And also re- (9-13)
lieve the gopīs, suffering in separation from
Me, by giving them My message. (3) The As soon as Uddhava arrived at Nanda
minds of those gopīs are always absorbed in Mahārāja’s home, Nanda came forward to meet
Me, and their very lives are ever devoted to Me. him. The cowherd King embraced him in great
For My sake they have abandoned everything happiness and worshiped him as nondifferent
related to their bodies, renouncing ordinary from Lord Vāsudeva. (14) After Uddhava had
happiness in this life, as well as religious duties eaten first-class food, been seated comfortably
necessary for such happiness in the next life. I on a bed and been relieved of his fatigue by a
alone am their dearmost beloved and, indeed, foot massage and other means, Nanda inquired
their very Self. I personally sustain such devo- from him as follows. (15) [Nanda Mahārāja
tees, who for My sake give up all worldly du- said:] My dear most fortunate one, does the son
ties. (4) My dear Uddhava, for those women of of Śūra fare well, now that he is free and has
Gokula I am the most cherished object of love. rejoined his children and other relatives? (16)
Thus when they remember Me, who am so far Fortunately, because of his own sins, the sinful
away, they are overwhelmed by the anxiety of Kaṁsa has been killed, along with all his broth-
separation. (5) Simply because I have promised ers. He always hated the saintly and righteous
to return to them, My fully devoted cowherd Yadus. (17) Does Kṛṣṇa remember us? Does
girlfriends struggle to maintain their lives He remember His mother and His friends and
somehow or other. (6) well-wishers? Does He remember the cow-
herds and their village of Vraja, of which He is
690
the master? Does He remember the cows,

Vṛndāvana forest and Govardhana Hill? (18) Śrī Uddhava said: O respectful Nanda, cer-
tainly you and mother Yaśodā are the most
Will Govinda return even once to see His praiseworthy persons in the entire world, since
family? If He ever does, we may then glance you have developed such a loving attitude to-
upon His beautiful face, with its beautiful eyes, ward Lord Nārāyaṇa, the spiritual master of all
nose and smile. (19) We were saved from the living beings. (30) These two Lords, Mukunda
forest fire, the wind and rain, the bull and ser- and Balarāma, are each the seed and womb of
pent demonsfrom all such insurmountable, the universe, the creator and His creative po-
deadly dangersby that very great soul, Kṛṣṇa. tency. They enter the hearts of living beings
(20) As we remember the wonderful deeds and control their conditioned awareness. They
Kṛṣṇa performed, His playful sidelong glances, are the primeval Supreme. (31) Anyone, even a
His smiles and His words, O Uddhava, we for- person in an impure state, who absorbs his
get all our material engagements. (21) When mind in Him for just a moment at the time of
we see the places where Mukunda enjoyed His death burns up all traces of sinful reactions and
sporting pastimesthe rivers, hills and forests He immediately attains the supreme transcendental
decorated with His feetour minds become to- destination in a pure, spiritual form as effulgent
tally absorbed in Him. (22) In my opinion, as the sun. You two have rendered exceptional
Kṛṣṇa and Balarāma must be two exalted dem- loving service to Him, Lord Nārāyaṇa, the Su-
igods who have come to this planet to fulfill persoul of all and the cause of all existence, the
some great mission of the demigods. Such was great soul who, although the original cause of
foretold by Garga Ṛṣi. (23) After all, Kṛṣṇa and everything, has a humanlike form. What pious
Balarāma killed Kaṁsa, who was as strong as deeds could still be required of you? (32-33) In-
ten thousand elephants, as well as the wrestlers fallible Kṛṣṇa, the Lord of the devotees, will
Cāṇūra and Muṣṭika and the elephant Kuva- soon return to Vraja to satisfy His parents. (34)
layāpīḍa. They killed them all sportingly, as Having killed Kaṁsa, the enemy of all the Ya-
easily as a lion disposes of small animals. (24) dus, in the wrestling arena, Kṛṣṇa will now
With the ease of a royal elephant breaking a surely fulfill His promise to you by coming
stick, Kṛṣṇa broke a powerful, giant bow three back. (35) O most fortunate ones, do not la-
tālas long. He also held a mountain aloft for ment. You will see Kṛṣṇa again very soon. He
seven days with just one hand. (25) Here in is present in the hearts of all living beings, just
Vṛndāvana, Kṛṣṇa and Balarāma easily de- as fire lies dormant in wood. (36)
stroyed demons like Pralamba, Dhenuka,
Arista, Tṛṇāvarta and Baka, who had them- For Him no one is especially dear or despic-
selves defeated both demigods and other de- able, superior or inferior, and yet He is not in-
mons. (26) different to anyone. He is free from all desire
for respect and yet gives respect to all others.
Śukadeva Gosvāmī said: Thus intensely (37) He has no mother, no father, no wife, chil-
remembering Kṛṣṇa again and again, Nanda dren or other relatives. No one is related to
Mahārāja, his mind completely attached to the Him, and yet no one is a stranger to Him. He
Lord, felt extreme anxiety and fell silent, over- has no material body and no birth. (38) He has
come by the strength of his love. (27) As no work to do in this world that would oblige
mother Yaśodā heard the descriptions of her Him to take birth in pure, impure or mixed spe-
son’s activities, she poured out her tears, and cies of life. Yet to enjoy His pastimes and de-
milk flowed from her breasts out of love. (28) liver His saintly devotees, He manifests Him-
Uddhava then joyfully addressed Nanda self. (39) Although beyond the three modes of
Mahārāja, having clearly seen the supreme lov- material naturegoodness, passion and ignoran-
ing attraction he and Yaśodā felt for Kṛṣṇa, the cethe transcendental Lord accepts association
Supreme Personality of Godhead. (29)
691
with them as His play. Thus the unborn Su- Śukadeva Gosvāmī said: The young
preme Lord utilizes the material modes to cre- women of Vraja became astonished upon see-
ate, maintain and destroy. (40) Just as a person ing Lord Kṛṣṇa’s servant, who had long arms,
who is whirling around perceives the ground to whose eyes resembled a newly grown lotus,
be turning, one who is affected by false ego who wore a yellow garment and a lotus garland,
thinks himself the doer, when actually only his and whose lotuslike face glowed with brightly
mind is acting. (41) The Supreme Lord Hari is polished earrings. “Who is this handsome
certainly not your son alone. Rather, being the man?” the gopīs asked. “Where has he come
Lord, He is the son, Soul, father and mother of from, and whom does he serve? He’s wearing
everyone. (42) Nothing can be said to exist in- Kṛṣṇa’s clothes and ornaments!” Saying this,
dependent of Lord Acyutanothing heard or the gopīs eagerly crowded around Uddhava,
seen, nothing in the past, present or future, whose shelter was the lotus feet of Lord Ut-
nothing moving or unmoving, great or small. tamaḥśloka, Śrī Kṛṣṇa. (1-2) Bowing their
He indeed is everything, for He is the Supreme heads in humility, the gopīs duly honored Ud-
Soul. (43) dhava with their shy, smiling glances and pleas-
ing words. They took him to a quiet place,
While Kṛṣṇa’s messenger continued speak- seated him comfortably and began to question
ing with Nanda, the night ended, O King. The him, for they recognized him to be a messenger
women of the cowherd village rose from bed from Kṛṣṇa, the master of the goddess of for-
and, lighting lamps, worshiped their household tune. (3) [The gopīs said:] We know that you
deities. Then they began churning the yogurt are the personal servant of Kṛṣṇa, the chief of
into butter. (44) As they pulled on the churning the Yadus, and that you have come here on the
ropes with their bangled arms, the women of order of your good master, who desires to give
Vraja shone with the splendor of their jewels, pleasure to His parents. (4) We see nothing else
which reflected the lamps’ light. Their hips, He might consider worth remembering in these
breasts and necklaces moved about, and their cow pastures of Vraja. Indeed, the bonds of af-
faces, anointed with reddish kuṅkuma, glowed fection for one’s family members are difficult
radiantly with the luster of their earrings re- to break, even for a sage. (5) The friendship
flecting from their cheeks. (45) As the ladies of shown toward othersthose who are not family
Vraja loudly sang the glories of lotus-eyed membersis motivated by personal interest, and
Kṛṣṇa, their songs blended with the sound of thus it is a pretense that lasts only until one’s
their churning, ascended to the sky and dissi- purpose is fulfilled. Such friendship is just like
pated all inauspiciousness in every direction. the interest men take in women, or bees in flow-
(46) ers. (6) Prostitutes abandon a penniless man,
subjects an incompetent king, students their
When the godly sun had risen, the people of teacher once they have finished their education,
Vraja noticed the golden chariot in front of and priests a man who has remunerated them
Nanda Mahārāja’s doorway. “Who does this for a sacrifice. (7) Birds abandon a tree when
belong to?” they asked. (47) “Perhaps Akrūra its fruits are gone, guests a house after they
has returnedhe who fulfilled Kaṁsa’s desire by have eaten, animals a forest that has burnt
taking lotus-eyed Kṛṣṇa to Mathurā. (48) “Is he down, and a lover the woman he has enjoyed,
going to use our flesh to offer funeral oblations even though she remains attached to him. (8)
for his master, who was so satisfied with his Thus speaking, the gopīs, whose words, bodies
service?” As the women were speaking in this and minds were fully dedicated to Lord Go-
way, Uddhava appeared, having finished his vinda, put aside all their regular work now that
early-morning duties. (49) Kṛṣṇa’s messenger, Śrī Uddhava, had arrived
among them. Constantly remembering the ac-
SB 10.47: The Song of the Bee tivities their beloved Kṛṣṇa had performed in
His childhood and youth, they sang about them
692
and cried without shame. (9-10) One of the go- were a crow. So let us give up all friendship
pīs, while meditating on Her previous associa- with this dark-complexioned boy, even if we
tion with Kṛṣṇa, saw a honeybee before Her can’t give up talking about Him. (17) To hear
and imagined it to be a messenger sent by Her about the pastimes that Kṛṣṇa regularly per-
beloved. Thus She spoke as follows. (11) forms is nectar for the ears. For those who rel-
ish just a single drop of that nectar, even once,
The gopī said: O honeybee, O friend of a their dedication to material duality is ruined.
cheater, don’t touch My feet with your whisk- Many such persons have suddenly given up
ers, which are smeared with the kuṅkuma that their wretched homes and families and, them-
rubbed onto Kṛṣṇa’s garland when it was selves becoming wretched, traveled here to
crushed by the breasts of a rival lover! Let Vṛndāvana to wander about like birds, begging
Kṛṣṇa satisfy the women of Mathurā. One who for their living. (18) Faithfully taking His de-
sends a messenger like you will certainly be ceitful words as true, we became just like the
ridiculed in the Yadus’ assembly. (12) After black deer’s foolish wives, who trust the cruel
making us drink the enchanting nectar of His hunter’s song. Thus we repeatedly felt the sharp
lips only once, Kṛṣṇa suddenly abandoned us, pain of lust caused by the touch of His nails. O
just as you might quickly abandon some flow- messenger, please talk about something besides
ers. How is it, then, that Goddess Padmā will- Kṛṣṇa. (19) O friend of My dear one, has My
ingly serves His lotus feet? Alas! The answer beloved sent you here again? I should honor
must certainly be that her mind has been stolen you, friend, so please choose whatever boon
away by His deceitful words. (13) O bee, why you wish. But why have you come back here to
do you sing here so much about the Lord of the take us to Him, whose conjugal love is so diffi-
Yadus, in front of us homeless people? These cult to give up? After all, gentle bee, His con-
topics are old news to us. Better you sing about sort is the goddess Śrī, and she is always with
that friend of Arjuna in front of His new girl- Him, staying upon His chest. (20) O Uddhava!
friends, the burning desire in whose breasts He It is indeed regrettable that Kṛṣṇa resides in
has now relieved. Those ladies will surely give Mathurā. Does He remember His father’s
you the charity you are begging. (14) In heaven, household affairs and His friends, the cowherd
on earth or in the subterranean sphere, what boys? O great soul! Does He ever talk about us,
women are unavailable to Him? He simply His maidservants? When will He lay on our
arches His eyebrows and smiles with deceptive heads His aguru-scented hand? (21)
charm, and they all become His. The supreme
goddess herself worships the dust of His feet, Śukadeva Gosvāmī said: Having heard
so what is our position in comparison? But at this, Uddhava then tried to pacify the gopīs,
least those who are wretched can chant His who were most eager to see Lord Kṛṣṇa. He
name, Uttamaḥśloka. (15) Keep your head off thus began relating to them the message of their
My feet! I know what you’re doing. You ex- beloved. (22)
pertly learned diplomacy from Mukunda, and
now you come as His messenger with flattering Śrī Uddhava said: Certainly you gopīs are
words. But He abandoned those who for His all-successful and are universally worshiped
sake alone gave up their children, husbands and because you have dedicated your minds in this
all other relations. He’s simply ungrateful. way to the Supreme Personality of Godhead,
Why should I make up with Him now? (16) Vāsudeva. (23) Devotional service unto Lord
Like a hunter, He cruelly shot the king of the Kṛṣṇa is attained by charity, strict vows, auster-
monkeys with arrows. Because He was con- ities and fire sacrifices, by japa, study of Vedic
quered by a woman, He disfigured another texts, observance of regulative principles and,
woman who came to Him with lusty desires. indeed, by the performance of many other aus-
And even after consuming the gifts of Bali picious practices. (24) By your great fortune
Mahārāja, He bound him up with ropes as if he you have established an unexcelled standard of
693
pure devotion for the Lord, Uttamaḥślokaa thinks of him more than when he is present be-
standard even the sages can hardly attain. (25) fore her. (35) Because your minds are totally
By your great fortune you have left your sons, absorbed in Me and free from all other engage-
husbands, bodily comforts, relatives and homes ment, you remember Me always, and so you
in favor of the supreme male, who is known as will very soon have Me again in your presence.
Kṛṣṇa. (26) You have rightfully claimed the (36) Although some gopīs had to remain in the
privilege of unalloyed love for the transcenden- cowherd village and so could not join the rāsa
tal Lord, O most glorious gopīs. Indeed, by ex- dance to sport with Me at night in the forest,
hibiting your love for Kṛṣṇa in separation from they were nonetheless fortunate. Indeed, they
Him, you have shown me great mercy. (27) My attained Me by thinking of My potent pastimes.
good ladies, now please hear your beloved’s (37)
message, which I, the confidential servant of
my master, have come here to bring you. (28) Śukadeva Gosvāmī said: The women of
Vraja were pleased to hear this message from
The Supreme Lord said: You are never ac- their dearmost Kṛṣṇa. His words having re-
tually separated from Me, for I am the Soul of vived their memory, they addressed Uddhava
all creation. Just as the elements of natureether, as follows. (38) The gopīs said: It is very good
air, fire, water and earthare present in every cre- that Kaṁsa, the enemy and persecutor of the
ated thing, so I am present within everyone’s Yadus, has now been killed, along with his fol-
mind, life air and senses, and also within the lowers. And it is also very good that Lord
physical elements and the modes of material Acyuta is living happily in the company of His
nature. (29) By Myself I create, sustain and well-wishing friends and relatives, whose
withdraw Myself within Myself by the power every desire is now fulfilled. (39) Gentle Ud-
of My personal energy, which comprises the dhava, is the elder brother of Gada now bestow-
material elements, the senses and the modes of ing on the city women the pleasure that actually
nature. (30) Being composed of pure con- belongs to us? We suppose those ladies wor-
sciousness, or knowledge, the soul is distinct ship Him with generous glances full of affec-
from everything material and is uninvolved in tionate, shy smiles. (40) Śrī Kṛṣṇa is expert in
the entanglements of the modes of nature. We all kinds of conjugal affairs and is the darling
can perceive the soul through the three func- of the city women. How can He not become en-
tions of material nature known as wakefulness, tangled, now that He’s constantly adored by
sleep and deep sleep. (31) As a person just their enchanting words and gestures? (41) O
arisen from sleep may continue to meditate on saintly one, does Govinda ever remember us
a dream even though it is illusory, so by the during His conversations with the city women?
agency of the mind one meditates on the sense Does He ever mention us village girls as He
objects, which the senses can then obtain. freely talks with them? (42) Does He recall
Therefore, one should become fully alert and those nights in the Vṛndāvana forest, lovely
bring the mind under control. (32) According to with lotus, jasmine and the bright moon? As we
intelligent authorities, this is the ultimate con- glorified His charming pastimes, He enjoyed
clusion of all the Vedas, as well as all practice with us, His beloved girlfriends, in the circle of
of yoga, Sāṅkhya, renunciation, austerity, sense the rāsa dance, which resounded with the music
control and truthfulness, just as the sea is the of ankle bells. (43) Will that descendant of
ultimate destination of all rivers. (33) Daśārha return here and by the touch of His
limbs bring back to life those who are now
But the actual reason why I, the beloved ob- burning with the grief He Himself has caused?
ject of your sight, have stayed far away from Will He save us in that way, just as Lord Indra
you is that I wanted to intensify your meditation brings a forest back to life with his water-bear-
upon Me and thus draw your minds closer to ing clouds? (44) But why should Kṛṣṇa come
Me. (34) When her lover is far away, a woman
694
here after winning a kingdom, killing His ene- Thus seeing how the gopīs were always dis-
mies and marrying the daughters of kings? He’s turbed because of their total absorption in
satisfied there, surrounded by all His friends Kṛṣṇa, Uddhava was supremely pleased. Desir-
and well-wishers. (45) The great soul Kṛṣṇa is ing to offer them all respect, he sang as follows.
the Lord of the goddess of fortune, and He au- (57)
tomatically achieves whatever He desires. How
can we forest-dwellers or any other women ful- [Uddhava sang:] Among all persons on
fill His purposes when He is already fulfilled earth, these cowherd women alone have actu-
within Himself? (46) Indeed, the greatest hap- ally perfected their embodied lives, for they
piness is to renounce all desires, as even the have achieved the perfection of unalloyed love
prostitute Piṅgalā has declared. Yet even for Lord Govinda. Their pure love is hankered
though we know this, we cannot give up our after by those who fear material existence, by
hopes of attaining Kṛṣṇa. (47) Who can bear to great sages, and by ourselves as well. For one
give up intimate talks with Lord Uttamaḥśloka? who has tasted the narrations of the infinite
Although He shows no interest in her, Goddess Lord, what is the use of taking birth as a high-
Śrī never moves from her place on His chest. class brāhmaṇa, or even as Lord Brahmā him-
(48) Dear Uddhava Prabhu, when Kṛṣṇa was self? (58) How amazing it is that these simple
here in the company of Saṅkarṣaṇa, He enjoyed women who wander about the forest, seem-
all these rivers, hills, forests, cows and flute ingly spoiled by improper behavior, have
sounds. (49) All these remind us constantly of achieved the perfection of unalloyed love for
Nanda’s son. Indeed, because we see Kṛṣṇa’s Kṛṣṇa, the Supreme Soul! Still, it is true that the
footprints, which are marked with divine sym- Supreme Lord Himself awards His blessings
bols, we can never forget Him. (50) O Ud- even to an ignorant worshiper, just as the best
dhava, how can we forget Him when our hearts medicine works even when taken by a person
have been stolen away by the charming way He ignorant of its ingredients. (59) When Lord Śrī
walks, His generous smile and playful glances, Kṛṣṇa was dancing with the gopīs in the rāsa-
and His honeylike words? (51) O master, O līlā, the gopīs were embraced by the arms of the
master of the goddess of fortune, O master of Lord. This transcendental favor was never be-
Vraja! O destroyer of all suffering, Govinda, stowed upon the goddess of fortune or other
please lift Your Gokula out of the ocean of dis- consorts in the spiritual world. Indeed, never
tress in which it is drowning! (52) was such a thing even imagined by the most
beautiful girls in the heavenly planets, whose
Śukadeva Gosvāmī continued: Lord bodily luster and aroma resemble the lotus
Kṛṣṇa’s messages having relieved their fever of flower. And what to speak of worldly women
separation, the gopīs then worshiped Uddhava, who are very beautiful according to material es-
recognizing him as nondifferent from their timation? (60) The gopīs of Vṛndāvana have
Lord, Kṛṣṇa. (53) Uddhava remained there for given up the association of their husbands, sons
several months, dispelling the gopīs’ sorrow by and other family members, who are very diffi-
chanting the topics of Lord Kṛṣṇa’s pastimes. cult to give up, and they have forsaken the path
Thus he brought joy to all the people of Gokula. of chastity to take shelter of the lotus feet of
(54) All the days that Uddhava dwelled in Mukunda, Kṛṣṇa, which one should search for
Nanda’s cowherd village seemed like a single by Vedic knowledge. Oh, let me be fortunate
moment to the residents of Vraja, for Uddhava enough to be one of the bushes, creepers or
was always discussing Kṛṣṇa. (55) That servant herbs in Vṛndāvana, because the gopīs trample
of Lord Hari, seeing the rivers, forests, moun- them and bless them with the dust of their lotus
tains, valleys and flowering trees of Vraja, en- feet. (61)
joyed inspiring the inhabitants of Vṛndāvana by
reminding them of Lord Kṛṣṇa. (56) The goddess of fortune herself, along with
Lord Brahmā and all the other demigods, who
695
are masters of yogic perfection, can worship the opulently appointed with expensive furnishings
lotus feet of Kṛṣṇa only within her mind. But and replete with sensual accoutrements meant
during the rāsa dance Lord Kṛṣṇa placed His to inspire sexual desire. There were banners,
feet upon these gopīs’ breasts, and by embrac- rows of strung pearls, canopies, fine beds and
ing those feet the gopīs gave up all distress. (62) sitting places, and also fragrant incense, oil
I repeatedly offer my respects to the dust from lamps, flower garlands and aromatic sandal-
the feet of the women of Nanda Mahārāja’s wood paste. (2) When Trivakrā saw Him arriv-
cowherd village. When these gopīs loudly ing at her house, she at once rose from her seat
chant the glories of Śrī Kṛṣṇa, the vibration pu- in a flurry. Coming forward graciously with her
rifies the three worlds. (63) girlfriends, she respectfully greeted Lord
Acyuta by offering Him an excellent seat and
Śukadeva Gosvāmī said: Uddhava, the de- other articles of worship. (3) Uddhava also re-
scendant of Daśārha, then took permission to ceived a seat of honor, since he was a saintly
leave from the gopīs and from mother Yaśodā person, but he simply touched it and sat on the
and Nanda Mahārāja. He bade farewell to all floor. Then Lord Kṛṣṇa, imitating the manners
the cowherd men and, about to depart, mounted of human society, quickly made Himself com-
his chariot. (64) As Uddhava was about to fortable on an opulent bed. (4) Trivakrā pre-
leave, Nanda and the others approached him pared herself by bathing, anointing her body,
bearing various items of worship. With tears in and dressing in fine garments, by putting on
their eyes they addressed him as follows. (65) jewelry, garlands and perfume, and also by
[Nanda and the other cowherds said:] May our chewing betel nut, drinking fragrant liquor, and
mental functions always take shelter of Kṛṣṇa’s so on. She then approached Lord Mādhava with
lotus feet, may our words always chant His shy, playful smiles and coquettish glances. (5)
names, and may our bodies always bow down Calling forward His beloved, who was anxious
to Him and serve Him. (66) Wherever we are and shy at the prospect of this new contact, the
made to wander about this world by the Su- Lord pulled her by her bangled hands onto the
preme Lord’s will, in accordance with the reac- bed. Thus He enjoyed with that beautiful girl,
tions to our fruitive work, may our good works whose only trace of piety was her having of-
and charity always grant Us love for Lord fered ointment to the Lord. (6) Simply by
Kṛṣṇa. (67) [Śukadeva Gosvāmī continued:] O smelling the fragrance of Kṛṣṇa’s lotus feet,
ruler of men, thus honored by the cowherd men Trivakrā cleansed away the burning lust Cupid
with expressions of devotion for Lord Kṛṣṇa, had aroused in her breasts, chest and eyes. With
Uddhava went back to the city of Mathurā, her two arms she embraced between her breasts
which was under Kṛṣṇa’s protection. (68) After her lover, Śrī Kṛṣṇa, the personification of
falling down to pay his homage, Uddhava de- bliss, and thus she gave up her long-standing
scribed to Lord Kṛṣṇa the immense devotion of distress. (7) Having thus gotten the hard-to-get
the residents of Vraja. Uddhava also described Supreme Lord by the simple act of offering
it to Vasudeva, Lord Balarāma and King Him body ointment, unfortunate Trivakrā sub-
Ugrasena and presented to them the gifts of mitted to that Lord of freedom the following re-
tribute he had brought with him. (69) quest. (8) [Trivakrā said:] O beloved, please
stay here with me for a few days more and en-
SB 10.48: Kṛṣṇa Pleases His Devotees joy. I cannot bear to give up Your association,
O lotus-eyed one! (9) Promising her the fulfill-
Śukadeva Gosvāmī said: Next, after assim- ment of this lusty desire, considerate Kṛṣṇa,
ilating Uddhava’s report, Lord Kṛṣṇa, the Su- Lord of all beings, paid Trivakrā His respects
preme Personality of Godhead, the omniscient and then returned with Uddhava to His own su-
Soul of all that be, desired to satisfy the serving premely opulent residence. (10) Lord Viṣṇu,
girl Trivakrā, who was troubled by lust. Thus the Supreme Lord of all lords, is ordinarily dif-
He went to her house. (1) Trivakrā’s home was
696
ficult to approach. One who has properly wor- these modes or the activities they generate.
shiped Him and then chooses the benediction Since You are the original source of all
of mundane sense gratification is certainly of knowledge, what could ever cause You to be
poor intelligence, for he is satisfied with an in- bound by illusion? (21) Since it has never been
significant result. (11) demonstrated that You are covered by material,
bodily designations, it must be concluded that
Then Lord Kṛṣṇa, wanting to have some for You there is neither birth in a literal sense
things done, went to Akrūra’s house with nor any duality. Therefore, You never undergo
Balarāma and Uddhava. The Lord also desired bondage or liberation, and if You appear to, it
to please Akrūra. (12) Akrūra stood up in great is only because of Your desire that we see You
joy when he saw them, his own relatives and in that way, or simply because of our lack of
the greatest of exalted personalities, coming discrimination. (22) You originally enunciated
from a distance. After embracing them and the ancient religious path of the Vedas for the
greeting them, Akrūra bowed down to Kṛṣṇa benefit of the whole universe. Whenever that
and Balarāma and was greeted by Them in re- path becomes obstructed by wicked persons
turn. Then, when his guests had taken their following the path of atheism, You assume one
seats, he worshiped them in accordance with of Your incarnations, which are all in the tran-
scriptural rules. (13-14) O King, Akrūra bathed scendental mode of goodness. (23) You are that
the feet of Lord Kṛṣṇa and Lord Balarāma and very same Supreme Person, my Lord, and You
then poured the bath water on his head. He pre- have now appeared in the home of Vasudeva
sented Them with gifts of fine clothing, aro- with Your plenary portion. You have done this
matic sandalwood paste, flower garlands and to relieve the earth’s burden by killing hun-
excellent jewelry. After thus worshiping the dreds of armies led by kings who are expan-
two Lords, he bowed his head to the floor. He sions of the demigods’ enemies, and also to
then began to massage Lord Kṛṣṇa’s feet, plac- spread the fame of our dynasty. (24) Today, O
ing them on his lap, and with his head bowed in Lord, my home has become most fortunate be-
humility he addressed Kṛṣṇa and Balarāma as cause You have entered it. As the Supreme
follows. (15-16) [Akrūra said:] It is our good Truth, You embody the forefathers, ordinary
fortune that You two Lords have killed the evil creatures, human beings and demigods, and the
Kaṁsa and his followers, thus delivering Your water that has washed Your feet purifies the
dynasty from endless suffering and causing it three worlds. Indeed, O transcendent one, You
to flourish. (17) You both are the original Su- are the spiritual master of the universe. (25)
preme Person, the cause of the universe and its What learned person would approach anyone
very substance. Not the slightest subtle cause or but You for shelter, when You are the affec-
manifest product of creation exists apart from tionate, grateful and truthful well-wisher of
You. (18) O Supreme Absolute Truth, with Your devotees? To those who worship You in
Your personal energies You create this uni- sincere friendship You reward everything they
verse and then enter into it. Thus one can per- desire, even Your own self, yet You never in-
ceive You in many different forms by hearing crease or diminish. (26) It is by our great for-
from authorities and by direct experience. (19) tune, Janārdana, that You are now visible to us,
Just as the primary elementsearth and so on- for even the masters of yoga and the foremost
manifest themselves in abundant variety among demigods can achieve this goal only with great
all the species of mobile and immobile life, so difficulty. Please quickly cut the ropes of our
You, the one independent Supreme Soul, ap- illusory attachment for children, wife, wealth,
pear to be manifold among the variegated ob- influential friends, home and body. All such at-
jects of Your creation. (20) You create, destroy tachment is simply the effect of Your illusory
and also maintain this universe with Your per- material energy. (27)
sonal energiesthe modes of passion, ignorance
and goodnessyet You are never entangled by
697
[Śukadeva Gosvāmī continued:] Thus and his son Somadatta. He also saw
worshiped and fully glorified by His devotee, Droṇācārya, Kṛpācārya, Karṇa, Duryodhana,
the Supreme Lord Hari smilingly addressed Aśvatthāmā, the Pāṇḍavas and other close
Akrūra, completely charming him with His friends. (1-2) After Akrūra, the son of Gāndinī,
words. (28) had appropriately greeted all his relatives and
friends, they asked him for news of their family
The Supreme Lord said: You are Our spir- members, and he in turn asked about their wel-
itual master, paternal uncle and praiseworthy fare. (3) He remained in Hastināpura for several
friend, and We are like your sons, always de- months to scrutinize the conduct of the weak-
pendent on your protection, sustenance and willed King, who had bad sons and who was
compassion. (29) Exalted souls like you are the inclined to give in to the whims of mischievous
true objects of service and the most worshipa- advisers. (4)
ble authorities for those who desire the highest
good in life. Demigods are generally concerned Kuntī and Vidura described to Akrūra in de-
with their own interests, but saintly devotees tail the evil intentions of Dhṛtarāṣṭra’s sons,
never are. (30) No one can deny that there are who could not tolerate the great qualities of
holy places with sacred rivers, or that the dem- Kuntī’s sonssuch as their powerful influence,
igods appear in deity forms made of earth and military skill, physical strength, bravery and
stone. But these purify the soul only after a long humilityor the intense affection the citizens had
time, whereas saintly persons purify just by be- for them. Kuntī and Vidura also told Akrūra
ing seen. (31) about how the sons of Dhṛtarāṣṭra had tried to
poison the Pāṇḍavas and carry out other such
You are indeed the best of Our friends, so plots. (5-6)
please go to Hastināpura and, as the well-
wisher of the Pāṇḍavas, find out how they are Kuntīdevī, taking advantage of her brother
doing. (32) We have heard that when their fa- Akrūra’s visit, approached him confidentially.
ther passed away, the young Pāṇḍavas were While remembering her birthplace, she spoke
brought with their anguished mother to the cap- with tears in her eyes. (7) [Queen Kuntī said:]
ital city by King Dhṛtarāṣṭra, and that they are O gentle one, do my parents, brothers, sisters,
now living there. (33) Indeed, weak-minded nephews, family women and girlhood friends
Dhṛtarāṣṭra, the son of Ambikā, has come under still remember us? (8) Does my nephew Kṛṣṇa,
the control of his wicked sons, and therefore the Supreme Personality and the compassionate
that blind King is not treating his brother’s sons shelter of His devotees, still remember His
fairly. (34) Go and see whether Dhṛtarāṣṭra is aunt’s sons? And does lotus-eyed Rāma re-
acting properly or not. When We find out, We member them also? (9) Now that I am suffering
will make the necessary arrangements to help in the midst of my enemies like a doe in the
Our dear friends. (35) [Śukadeva Gosvāmī con- midst of wolves, will Kṛṣṇa come to console
tinued:] Thus fully instructing Akrūra, the Su- me and my fatherless sons with His words? (10)
preme Personality of Godhead Hari then re- Kṛṣṇa, Kṛṣṇa! O great yogi! O Supreme Soul
turned to His residence, accompanied by Lord and protector of the universe! O Govinda!
Saṅkarṣaṇa and Uddhava. (36) Please protect me, who have surrendered to
You. I and my sons are being overwhelmed by
SB 10.49: Akrūra’s Mission in trouble. (11) For persons fearful of death and
Hastināpura rebirth, I see no shelter other than Your liberat-
ing lotus feet, for You are the Supreme Lord.
Śukadeva Gosvāmī said: Akrūra went to (12) I offer my obeisances unto You, Kṛṣṇa, the
Hastināpura, the city distinguished by the glory supreme pure, the Absolute Truth and the Su-
of the Paurava rulers. There he saw Dhṛtarāṣṭra, persoul, the Lord of pure devotional service and
Bhīṣma, Vidura and Kuntī, along with Bāhlika
698
the source of all knowledge. I have come to soul enters the blindness of hell, taking his sin-
You for shelter. (13) ful reactions with him. (24) Therefore, O King,
looking upon this world as a dream, a magi-
Śukadeva Gosvāmī said: Thus meditating cian’s illusion or a flight of fancy, please con-
on her family members and also on Kṛṣṇa, the trol your mind with intelligence and become
Lord of the universe, your great-grandmother equipoised and peaceful, my lord. (25)
Kuntīdevī began to cry out in grief, O King.
(14) Both Akrūra, who shared Queen Kuntī’s Dhṛtarāṣṭra said: O master of charity, I can
distress and happiness, and the illustrious never be satiated while hearing your auspicious
Vidura consoled the Queen by reminding her of words. Indeed, I am like a mortal who has ob-
the extraordinary way her sons had taken birth. tained the nectar of the gods. (26) Even so, gen-
(15) The ardent affection King Dhṛtarāṣṭra felt tle Akrūra, because my unsteady heart is preju-
for his sons had made him act unjustly toward diced by affection for my sons, these pleasing
the Pāṇḍavas. Just before leaving, Akrūra ap- words of yours cannot remain fixed there, just
proached the King, who was seated among his as lightning cannot remain fixed in a cloud.
friends and supporters, and related to him the (27) Who can defy the injunctions of the Su-
message that his relativesLord Kṛṣṇa and Lord preme Lord, who has now descended in the
Balarāmahad sent out of friendship. (16) Yadu dynasty to diminish the earth’s burden?
(28) I offer my obeisances to Him, the Supreme
Akrūra said: O my dear son of Vici- Personality of Godhead, who creates this uni-
travīrya, O enhancer of the Kurus’ glory, your verse by the inconceivable activity of His ma-
brother Pāṇḍu having passed away, you have terial energy and then distributes the various
now assumed the royal throne. (17) By reli- modes of nature by entering within the creation.
giously protecting the earth, delighting your From Him, the meaning of whose pastimes is
subjects with your noble character, and treating unfathomable, come both the entangling cycle
all your relatives equally, you will surely of birth and death and the process of deliver-
achieve success and glory. (18) If you act oth- ance from it. (29)
erwise, however, people will condemn you in
this world, and in the next life you will enter the Śukadeva Gosvāmī said: Having thus ap-
darkness of hell. Remain equally disposed, prised himself of the King’s attitude, Akrūra,
therefore, toward Pāṇḍu’s sons and your own. the descendant of Yadu, took permission from
(19) In this world no one has any permanent re- his well-wishing relatives and friends and re-
lationship with anyone else, O King. We cannot turned to the capital of the Yādavas. (30)
stay forever even with our own body, what to Akrūra reported to Lord Balarāma and Lord
speak of our wife, children and the rest. (20) Kṛṣṇa how Dhṛtarāṣṭra was behaving toward
Every creature is born alone and dies alone, and the Pāṇḍavas. Thus, O descendant of the Kurus,
alone one experiences the just rewards of his he fulfilled the purpose for which he had been
good and evil deeds. (21) In the guise of dear sent. (31)
dependents, strangers steal the sinfully ac-
quired wealth of a foolish man, just as the off- SB 10.50: Kṛṣṇa Establishes the City of
spring of a fish drink up the water that sustains Dvārakā
the fish. (22) A fool indulges in sin to maintain
his life, wealth and children and other relatives, Śukadeva Gosvāmī said: When Kaṁsa
for he thinks, “These things are mine.” In the was killed, O heroic descendant of Bharata, his
end, however, these very things all abandon two queens, Asti and Prāpti, went to their fa-
him, leaving him frustrated. (23) Abandoned ther’s house in great distress. (1) The sorrowful
by his so-called dependents, ignorant of the ac- queens told their father, King Jarāsandha of
tual goal of life, indifferent to his real duty, and Magadha, all about how they had become wid-
having failed to fulfill his purposes, the foolish ows. (2) Hearing this odious news, O King,
699
Jarāsandha was filled with sorrow and anger, had thus invited His brother, the two Dāśārhas,
and he began the greatest possible endeavor to Kṛṣṇa and Balarāma, wearing armor and dis-
rid the earth of the Yādavas. (3) With a force of playing Their resplendent weapons, drove out
twenty-three akṣauhiṇī divisions, he laid siege of the city in Their chariots. Only a very small
to the Yadu capital, Mathurā, on all sides. (4) contingent of soldiers accompanied Them. (15)
As Lord Kṛṣṇa came out of the city with
Although Lord Kṛṣṇa, the Supreme Person- Dāruka at the reins of His chariot, He blew His
ality of Godhead, is the original cause of this conchshell, and the enemy soldiers’ hearts be-
world, when He descended to the earth He gan to tremble with fear. (16) Jarāsandha
played the role of a human being. Thus when looked at the two of Them and said: O Kṛṣṇa,
He saw Jarāsandha’s assembled army sur- lowest of men! I do not wish to fight alone with
rounding His city like a great ocean overflow- You, since it would be a shame to fight with a
ing its shores, and when He saw how this army mere boy. You fool who keep Yourself hidden,
was striking fear into His subjects, the Lord O murderer of Your relatives, go away! I will
considered what His suitable response should not fight with You. (17) You, Rāma, should
be according to the time, place and specific pur- gather Your courage and fight with me, if You
pose of His current incarnation. (5-6) [The Su- think You can do it. You may either give up
preme Lord thought:] Since it is such a burden Your body when it is cut to pieces by my ar-
on the earth, I will destroy Jarāsandha’s army, rows, and thus attain to heaven, or else kill me.
consisting of akṣauhiṇīs of foot soldiers, (18) The Supreme Lord said: Real heroes do
horses, chariots and elephants, which the King not simply boast but rather show their prowess
of Magadha has assembled from all subservient in action. We cannot take seriously the words
kings and brought together here. But of one who is full of anxiety and who wants to
Jarāsandha himself should not be killed, since die. (19)
in the future he will certainly assemble another
army. (7-8) This is the purpose of My present Śukadeva Gosvāmī said: Just as the wind
incarnationto relieve the earth of its burden, covers the sun with clouds or a fire with dust,
protect the pious and kill the impious. (9) I also the son of Jarā marched toward the two de-
assume other bodies to protect religion and to scendants of Madhu and with his huge assem-
end irreligion whenever it flourishes in the blage of armies surrounded Them and Their
course of time. (10) soldiers, chariots, flags, horses and charioteers.
(20)
[Śukadeva Gosvāmī continued:] As Lord
Govinda was thinking in this way, two chariots The women stood in the watchtowers, pal-
as effulgent as the sun suddenly descended aces and high gates of the city. When they
from the sky. They were complete with drivers could no longer see Kṛṣṇa’s and Balarāma’s
and equipment. (11) The Lord’s eternal divine chariots, identified by banners marked with the
weapons also appeared before Him spontane- emblems of Garuḍa and a palm tree, they were
ously. Seeing these, Śrī Kṛṣṇa, Lord of the struck with grief and fainted. (21) Seeing His
senses, addressed Lord Saṅkarṣaṇa. (12) [The army tormented by the relentless and savage
Supreme Lord said:] My respected elder rain of arrows from the massive opposing
brother, see this danger which has beset Your forces gathered like clouds about Him, Lord
dependents, the Yadus! And see, dear master, Hari twanged His excellent bow, Śārṅga, which
how Your personal chariot and favorite weap- both gods and demons worship. (22) Lord
ons have come before You. The purpose for Kṛṣṇa took arrows from His quiver, fixed them
which We have taken birth, My Lord, is to se- on the bowstring, pulled back, and released
cure the welfare of Our devotees. Please now endless torrents of sharp shafts, which struck
remove from the earth the burden of these the enemy’s chariots, elephants, horses and in-
twenty-three armies. (13-14) After Lord Kṛṣṇa
700
fantrymen. The Lord shooting His arrows re- He received congratulations from the denizens
sembled a blazing circle of fire. (23) Elephants of heaven, who showered Him with flowers.
fell to the ground, their foreheads split open, The people of Mathurā, relieved of their fever-
cavalry horses fell with severed necks, chariots ish anxiety and filled with joy, came out to meet
fell with their horses, flags, drivers and masters Him as professional bards, heralds and pane-
all shattered, and foot soldiers collapsed with gyrists sang in praise of His victory. (35-36)
severed arms, thighs and shoulders. (24) On the
battlefield, hundreds of rivers of blood flowed As the Lord entered His city, conchshells
from the limbs of the humans, elephants and and kettledrums sounded, and many drums,
horses who had been cut to pieces. In these riv- horns, vīṇās, flutes and mṛdaṅgas played in
ers arms resembled snakes; human heads, tur- concert. The boulevards were sprinkled with
tles; dead elephants, islands; and dead horses, water, there were banners everywhere, and the
crocodiles. Hands and thighs appeared like gateways were decorated for the celebration.
fish, human hair like waterweeds, bows like The citizens were elated, and the city resounded
waves, and various weapons like clumps of with the chanting of Vedic hymns. (37-38) As
bushes. The rivers of blood teemed with all of the women of the city affectionately looked at
these. (25-28) For Him who orchestrates the the Lord, their eyes wide open with love, they
creation, maintenance and destruction of the scattered flower garlands, yogurt, parched rice
three worlds and who possesses unlimited spir- and newly grown sprouts upon Him. (39) Lord
itual qualities, it is hardly amazing that He sub- Kṛṣṇa then presented to the Yadu king all the
dues an opposing party. Still, when the Lord wealth that had fallen on the battlefieldnamely,
does so, imitating human behavior, sages glo- the countless ornaments of the dead warriors.
rify His acts. (29) Jarāsandha, with his chariot (40) Seventeen times the King of Magadha met
lost and all his soldiers dead, was left with only defeat in this very way. And yet throughout
his breath. At that point Lord Balarāma forcibly these defeats he fought on with his akṣauhiṇī
seized the powerful warrior, just as one lion divisions against the forces of the Yadu dynasty
takes hold of another. (30) who were protected by Śrī Kṛṣṇa. (41)
With the divine noose of Varuṇa and other, By the power of Lord Kṛṣṇa, the Vṛṣṇis
mortal ropes, Balarāma began tying up would invariably annihilate all of Jarāsandha’s
Jarāsandha, who had killed so many foes. But forces, and when all his soldiers had been
Lord Govinda still had a purpose to fulfill killed, the King, released by his enemies, would
through Jarāsandha, and thus He asked again go away. (42) Just as the eighteenth battle
Balarāma to stop. (31) Jarāsandha, whom fight- was about to take place, a barbarian warrior
ers had highly honored, was ashamed after be- named Kālayavana, sent by Nārada, appeared
ing released by the two Lords of the universe, on the battlefield. (43)
and thus he decided to undergo penances. On
the road, however, several kings convinced him Arriving at Mathurā, this Yavana laid siege
with both spiritual wisdom and mundane argu- to the city with thirty million barbarian soldiers.
ments that he should give up his idea of self- He had never found a human rival worth
abnegation. They told him, “Your defeat by the fighting, but he had heard that the Vṛṣṇis were
Yadus was simply the unavoidable reaction of his equals. (44) When Lord Kṛṣṇa and Lord
your past karma.” (32-33) All of his armies Saṅkarṣaṇa saw Kālayavana, Kṛṣṇa thought
having been killed, and himself neglected by about the situation and said, “Ah, a great danger
the Personality of Godhead, King Jarāsandha, now threatens the Yadus from two sides. (45)
son of Bṛhadratha, then sadly returned to the
kingdom of the Magadhas. (34) Lord Mukunda “This Yavana is besieging us already, and
had crossed the ocean of His enemy’s armies the mighty King of Magadha will soon arrive
with His own military force completely intact. here, if not today then tomorrow or the next
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day. (46) “If powerful Jarāsandha comes while Kṛṣṇa consulted with Lord Balarāma, who had
We two are busy fighting Kālayavana, remained in Mathurā to protect it. Then, wear-
Jarāsandha may kill Our relatives or else take ing a garland of lotuses but bearing no weap-
them away to his capital. (47) “Therefore, We ons, Lord Kṛṣṇa went out of Mathurā by its
will immediately construct a fortress that no main gate. (57)
human force can penetrate. Let Us settle our
family members there and then kill the barbar- SB 10.51: The Deliverance of Mucukunda
ian king.” (48) After thus discussing the matter
with Balarāma, the Supreme Personality of Śukadeva Gosvāmī said: Kālayavana saw
Godhead had a fortress twelve yojanas in cir- the Lord come out from Mathurā like the rising
cumference built within the sea. Inside that fort moon. The Lord was most beautiful to behold,
He had a city built containing all kinds of won- with His dark-blue complexion and yellow silk
derful things. (49) In the construction of that garment. Upon His chest He bore the mark of
city could be seen the full scientific knowledge Śrīvatsa, and the Kaustubha gem adorned His
and architectural skill of Viśvakarmā. There neck. His four arms were sturdy and long. He
were wide avenues, commercial roads and displayed His ever-joyful lotuslike face, with
courtyards laid out on ample plots of land; there eyes pink like lotuses, beautifully effulgent
were splendid parks, and also gardens stocked cheeks, a pristine smile and glittering shark-
with trees and creepers from the heavenly plan- shaped earrings. The barbarian thought, “This
ets. The gateway towers were topped with person must indeed be Vāsudeva, since He pos-
golden turrets touching the sky, and their upper sesses the characteristics Nārada mentioned:
levels were fashioned of crystal quartz. The He is marked with Śrīvatsa, He has four arms,
gold-covered houses were adorned in front with His eyes are like lotuses, He wears a garland of
golden pots and on top with jeweled roofs, and forest flowers, and He is extremely handsome.
their floors were inlaid with precious emeralds. He cannot be anyone else. Since He goes on
Beside the houses stood treasury buildings, foot and unarmed, I will fight Him without
warehouses, and stables for fine horses, all built weapons.” Resolving thus, he ran after the
of silver and brass. Each residence had a watch- Lord, who turned His back and ran away.
tower, and also a temple for its household deity. Kālayavana hoped to catch Lord Kṛṣṇa, though
Filled with citizens of all four social orders, the great mystic yogīs cannot attain Him. (1-6)
city was especially beautified by the palaces of
Śrī Kṛṣṇa, the Lord of the Yadus. (50-53) Lord Appearing virtually within reach of Kālaya-
Indra brought Śrī Kṛṣṇa the Sudharmā assem- vana’s hands at every moment, Lord Hari led
bly hall, standing within which a mortal man is the King of the Yavanas far away to a mountain
not subject to the laws of mortality. Indra also cave. (7) While chasing the Lord, the Yavana
gave the pārijāta tree. (54) cast insults at Him, saying “You took birth in
the Yadu dynasty. It’s not proper for You to run
Lord Varuṇa offered horses as swift as the away!” But still Kālayavana could not reach
mind, some of which were pure dark-blue, oth- Lord Kṛṣṇa, because his sinful reactions had
ers white. The treasurer of the demigods, Ku- not been cleansed away. (8) Although insulted
vera, gave his eight mystic treasures, and the in this way, the Supreme Lord entered the
rulers of various planets each presented their mountain cave. Kālayavana also entered, and
own opulences. (55) The Supreme Lord having there he saw another man lying asleep. (9) “So,
come to the earth, O King, these demigods now after leading me such a long distance, now He
offered Him whatever powers of control He is lying here like some saint!” Thus thinking the
had previously delegated to them for the exer- sleeping man to be Lord Kṛṣṇa, the deluded
cise of their particular authority. (56) After fool kicked him with all his strength. (10) The
transporting all His subjects to the new city by man awoke after a long sleep and slowly
the power of His mystic Yoga-māyā, Lord opened his eyes. Looking all about, he saw
702
Kālayavana standing beside him. (11) The chest He bore the Śrīvatsa mark and on His
awakened man was angry and cast his glance at neck the brilliantly glowing Kaustubha gem.
Kālayavana, whose body burst into flames. In a Adorned with a Vaijayantī garland, the Lord
single moment, O King Parīkṣit, Kālayavana displayed His handsome, peaceful face, which
was burnt to ashes. (12) attracts the eyes of all mankind with its shark-
shaped earrings and affectionately smiling
King Parīkṣit said: Who was that person, O glance. The beauty of His youthful form was
brāhmaṇa? To which family did he belong, and unexcelled, and He moved with the nobility of
what were his powers? Why did that destroyer an angry lion. The highly intelligent King was
of the barbarian lie down to sleep in the cave, overwhelmed by the Lord’s effulgence, which
and whose son was he? (13) showed Him to be invincible. Expressing his
uncertainty, Mucukunda hesitantly questioned
Śukadeva Gosvāmī said: Mucukunda was Lord Kṛṣṇa as follows. (23-26) Śrī Mucukunda
the name of this great personality, who was said: Who are You who have come to this
born in the Ikṣvāku dynasty as the son of mountain cave in the forest, having walked on
Māndhātā. He was devoted to brahminical cul- the thorny ground with feet as soft as lotus pet-
ture and always true to his vow in battle. (14) als? (27)
Begged by Indra and the other demigods to help
protect them when they were terrorized by the Perhaps You are the potency of all potent
demons, Mucukunda defended them for a long beings. Or maybe You are the powerful god of
time. (15) When the demigods obtained Kārt- fire, or the sun-god, the moon-god, the King of
tikeya as their general, they told Mucukunda, heaven or the ruling demigod of some other
“O King, you may now give up your trouble- planet. (28) I think You are the Supreme Per-
some duty of guarding us. (16) “Abandoning an sonality among the three chief gods, since You
unopposed kingdom in the world of men, O drive away the darkness of this cave as a lamp
valiant one, you neglected all your personal de- dispels darkness with its light. (29) O best
sires while engaged in protecting us. (17) “The among men, if You like, please truly describe
children, queens, relatives, ministers, advisers Your birth, activities and lineage to us, who are
and subjects who were your contemporaries are eager to hear. (30) As for ourselves, O tiger
no longer alive. They have all been swept away among men, we belong to a family of fallen
by time. (18) “Inexhaustible time, stronger than kṣatriyas, descendants of King Ikṣvāku. My
the strong, is the Supreme Personality of God- name is Mucukunda, my Lord, and I am the son
head Himself. Like a herdsman moving his an- of Yauvanāśva. (31) I was fatigued after re-
imals along, He moves mortal creatures as His maining awake for a long time, and my senses
pastime. (19) “All good fortune to you! Now were overwhelmed by sleep. Thus I slept com-
please choose a benediction from usanything fortably here in this solitary place until, just
but liberation, since only the infallible Supreme now, someone woke me. (32) The man who
Lord, Viṣṇu, can bestow that.” (20) Addressed woke me was burned to ashes by the reaction
thus, King Mucukunda took his respectful of his sins. Just then I saw You, possessing a
leave of the demigods and went to a cave, glorious appearance and the power to chastise
where he lay down to enjoy the sleep they had Your enemies. (33)
granted him. (21) After the Yavana was burnt
to ashes, the Supreme Lord, chief of the Sāt- Your unbearably brilliant effulgence over-
vatas, revealed Himself to the wise whelms our strength, and thus we cannot fix
Mucukunda. (22) our gaze upon You. O exalted one, You are to
be honored by all embodied beings. (34)
As he gazed at the Lord, King Mucukunda [Śukadeva Gosvāmī continued:] Thus ad-
saw that He was dark blue like a cloud, had four dressed by the King, the Supreme Personality
arms, and wore a yellow silk garment. On His of Godhead, origin of all creation, smiled and
703
then replied to him in a voice as deep as the

rumbling of clouds. (35) The Supreme Lord That person has an impure mind who, de-
said: My dear friend, I have taken thousands of spite having somehow or other automatically
births, lived thousands of lives and accepted obtained the rare and highly evolved human
thousands of names. In fact My births, activi- form of life, does not worship Your lotus feet.
ties and names are limitless, and thus even I Like an animal that has fallen into a blind well,
cannot count them. (36) such a person has fallen into the darkness of a
material home. (46) I have wasted all this time,
After many lifetimes someone might count O unconquerable one, becoming more and
the dust particles on the earth, but no one can more intoxicated by my domain and opulence
ever finish counting My qualities, activities, as an earthly king. Misidentifying the mortal
names and births. (37) O King, the greatest body as the self, becoming attached to children,
sages enumerate My births and activities, wives, treasury and land, I suffered endless
which take place throughout the three phases of anxiety. (47) With deep arrogance I took my-
time, but never do they reach the end of them. self to be the body, which is a material object
(38) Nonetheless, O friend, I will tell you about like a pot or a wall. Thinking myself a god
My current birth, name and activities. Kindly among men, I traveled the earth surrounded by
hear. Some time ago, Lord Brahmā requested my charioteers, elephants, cavalry, foot sol-
Me to protect religious principles and destroy diers and generals, disregarding You in my de-
the demons who were burdening the earth. luding pride. (48) A man obsessed with
Thus I descended in the Yadu dynasty, in the thoughts of what he thinks needs to be done,
home of Ānakadundubhi. Indeed, because I am intensely greedy, and delighting in sense enjoy-
the son of Vasudeva, people call Me Vāsudeva. ment is suddenly confronted by You, who are
(39-40) I have killed Kālanemi, reborn as ever alert. Like a hungry snake licking its fangs
Kaṁsa, as well as Pralamba and other enemies before a mouse, You appear before him as
of the pious. And now, O King, this barbarian death. (49) The body that at first rides high on
has been burnt to ashes by your piercing glance. fierce elephants or chariots adorned with gold
(41) Since in the past you repeatedly prayed to and is known by the name “king” is later, by
Me, I have personally come to this cave to show Your invincible power of time, called “feces,”
you mercy, for I am affectionately inclined to “worms,” or “ashes.” (50) Having conquered
My devotees. (42) Now choose some benedic- the entire circle of directions and being thus
tions from Me, O saintly King. I will fulfill all free of conflict, a man sits on a splendid throne,
your desires. One who has satisfied Me need receiving praise from leaders who were once
never again lament. (43) his equals. But when he enters the women’s
chambers, where sex pleasure is found, he is led
Śukadeva Gosvāmī said: Mucukunda about like a pet animal, O Lord. (51) A king
bowed down to the Lord when he heard this. who desires even greater power than he already
Remembering the words of the sage Garga, he has strictly performs his duties, carefully prac-
joyfully recognized Kṛṣṇa to be the Supreme ticing austerity and forgoing sense enjoyment.
Lord, Nārāyaṇa. The King then addressed Him But he whose urges are so rampant, thinking “I
as follows. (44) am independent and supreme,” cannot attain
happiness. (52) When the material life of a
Śrī Mucukunda said: O Lord, the people of wandering soul has ceased, O Acyuta, he may
this world, both men and women, are bewil- attain the association of Your devotees. And
dered by Your illusory energy. Unaware of when he associates with them, there awakens in
their real benefit, they do not worship You but him devotion unto You, who are the goal of the
instead seek happiness by entangling them- devotees and the Lord of all causes and their
selves in family affairs, which are actually effects. (53) My Lord, I think You have shown
sources of misery. (45) me mercy, since my attachment to my kingdom
704
has spontaneously ceased. Such freedom is excellent brāhmaṇa, the greatest well-wisher of
prayed for by saintly rulers of vast empires who all creatures, and certainly come to Me alone.
desire to enter the forest for a life of solitude. (63)
(54) O all-powerful one, I desire no boon other
than service to Your lotus feet, the boon most SB 10.52: Rukmiṇī’s Message to Lord
eagerly sought by those free of material desire. Kṛṣṇa
O Hari, what enlightened person who worships
You, the giver of liberation, would choose a Śukadeva Gosvāmī said: My dear King,
boon that causes his own bondage? (55) There- thus graced by Lord Kṛṣṇa, Mucukunda cir-
fore, O Lord, having put aside all objects of ma- cumambulated Him and bowed down to Him.
terial desire, which are bound to the modes of Then Mucukunda, the beloved descendant of
passion, ignorance and goodness, I am ap- Ikṣvāku, exited through the mouth of the cave.
proaching You, the Supreme Personality of (1) Seeing that the size of all the human beings,
Godhead, for shelter. You are not covered by animals, trees and plants was severely reduced,
mundane designations; rather, You are the Su- and thus realizing that the Age of Kali was at
preme Absolute Truth, full in pure knowledge hand, Mucukunda left for the north. (2) The so-
and transcendental to the material modes. (56) ber King, beyond material association and free
of doubt, was convinced of the value of auster-
For so long I have been pained by troubles ity. Absorbing his mind in Lord Kṛṣṇa, he came
in this world and have been burning with to Gandhamādana Mountain. (3) There he ar-
lamentation. My six enemies are never satiated, rived at Badarikāśrama, the abode of Lord
and I can find no peace. Therefore, O giver of Nara-Nārāyaṇa, where, remaining tolerant of
shelter, O Supreme Soul, please protect me. O all dualities, he peacefully worshiped the Su-
Lord, in the midst of danger I have by good for- preme Lord Hari by performing severe austeri-
tune approached Your lotus feet, which are the ties. (4)
truth and which thus make one fearless and free
of sorrow. (57) The Supreme Lord said: O em- The Lord returned to Mathurā, which was
peror, great ruler, your mind is pure and potent. still surrounded by Yavanas. Then He de-
Though I enticed You with benedictions, your stroyed the army of barbarians and began tak-
mind was not overcome by material desires. ing their valuables to Dvārakā. (5) As the
(58) wealth was being carried by oxen and men un-
der Lord Kṛṣṇa’s direction, Jarāsandha ap-
Understand that I enticed you with benedic- peared at the head of twenty-three armies. (6)
tions just to prove that you would not be de- O King, seeing the fierce waves of the enemy’s
ceived. The intelligence of My unalloyed dev- army, the two Mādhavas, imitating human be-
otees is never diverted by material blessings. havior, ran swiftly away. (7) Abandoning the
(59) The minds of nondevotees who engage in abundant riches, fearless but feigning fear,
such practices as prāṇāyama are not fully They went many yojanas on Their lotuslike
cleansed of material desires. Thus, O King, ma- feet. (8) When he saw Them fleeing, powerful
terial desires are again seen to arise in their Jarāsandha laughed loudly and then pursued
minds. (60) Wander this earth at will, with your Them with charioteers and foot soldiers. He
mind fixed on Me. May you always possess could not understand the exalted position of the
such unfailing devotion for Me. (61) Because two Lords. (9) Apparently exhausted after flee-
you followed the principles of a kṣatriya, you ing a long distance, the two Lords climbed a
killed living beings while hunting and perform- high mountain named Pravarṣaṇa, upon which
ing other duties. You must vanquish the sins Lord Indra showers incessant rain. (10) Alt-
thus incurred by carefully executing penances hough he knew They were hiding on the moun-
while remaining surrendered to Me. (62) O tain, Jarāsandha could find no trace of Them.
King, in your very next life you will become an Therefore, O King, he placed firewood on all
705
sides and set the mountain ablaze. (11) The two character and opulence of Mukunda from visi-
of Them then suddenly jumped from the burn- tors to the palace who sang His praises,
ing mountain, which was eleven yojanas high, Rukmiṇī decided that He would be the perfect
and fell to the ground. (12) Unseen by Their op- husband for her. (23) Lord Kṛṣṇa knew that
ponent or his followers, O King, those two most Rukmiṇī possessed intelligence, auspicious
exalted Yadus returned to Their city of bodily markings, magnanimity, beauty, proper
Dvārakā, which had the ocean as a protective behavior and all other good qualities. Conclud-
moat. (13) Jarāsandha, moreover, mistakenly ing that she would be an ideal wife for Him, He
thought that Balarāma and Keśava had burned made up His mind to marry her. (24) O King,
to death in the fire. Thus he withdrew his vast because Rukmī envied the Lord, he forbade his
military force and returned to the Magadha family members to give his sister to Kṛṣṇa, alt-
kingdom. (14) hough they wanted to. Instead, Rukmī decided
to give Rukmiṇī to Śiśupāla. (25)
As ordered by Lord Brahmā, Raivata, the
opulent ruler of Ānarta, gave Lord Balarāma Dark-eyed Vaidarbhī was aware of this plan,
his daughter Raivatī in marriage. This has al- and it deeply upset her. Analyzing the situation,
ready been discussed. (15) O hero among the she quickly sent a trustworthy brāhmaṇa to
Kurus, the Supreme Lord Himself, Govinda, Kṛṣṇa. (26) Upon reaching Dvārakā, the
married Bhīṣmaka’s daughter, Vaidarbhī, who brāhmaṇa was brought inside by the gatekeep-
was a direct expansion of the goddess of for- ers and saw the primeval Personality of God-
tune. The Lord did this by her desire, and in the head sitting on a golden throne. (27) Seeing the
process He beat down Śālva and other kings brāhmaṇa, Śrī Kṛṣṇa, Lord of the brāhmaṇas,
who took Śiśupāla’s side. Indeed, as everyone came down from His throne and seated him.
watched, Śrī Kṛṣṇa took Rukmiṇī just as Then the Lord worshiped him just as He Him-
Garuḍa boldly stole nectar from the demigods. self is worshiped by the demigods. (28) After
(16-17) the brāhmaṇa had eaten and rested, Śrī Kṛṣṇa,
the goal of saintly devotees, came forward, and
King Parīkṣit said: The Supreme Lord while massaging the brāhmaṇa’s feet with His
married Rukmiṇī, the beautiful-faced daughter own hands, He patiently questioned him as fol-
of Bhīṣmaka, in the Rākṣasa styleor so I have lows. (29)
heard. (18) My lord, I wish to hear how the im-
measurably powerful Lord Kṛṣṇa took away [The Supreme Lord said:] O best of ex-
His bride while defeating such kings as alted brāhmaṇas, are your religious practices,
Māgadha and Sālva. (19) sanctioned by senior authorities, proceeding
without great difficulty? Is your mind always
What experienced listener, O brāhmaṇa, fully satisfied? (30) When a brāhmaṇa is satis-
could ever grow satiated while listening to the fied with whatever comes his way and does not
pious, charming and ever-fresh topics of Lord fall away from his religious duties, those very
Kṛṣṇa, which cleanse away the world’s con- religious principles become his desire cow, ful-
tamination? (20) filling all his wishes. (31) An unsatisfied
brāhmaṇa wanders restlessly from one planet to
Śrī Bādarāyaṇi said: There was a king another, even if he becomes King of heaven.
named Bhīṣmaka, the powerful ruler of Vidar- But a satisfied brāhmaṇa, though he may pos-
bha. He had five sons and one daughter of sess nothing, rests peacefully, all his limbs free
lovely countenance. (21) Rukmī was the first- of distress. (32) I repeatedly bow My head in
born son, followed by Rukmaratha, respect to those brāhmaṇas who are satisfied
Rukmabāhu, Rukmakeśa and Rukmamālī. with their lot. Saintly, prideless and peaceful,
Their sister was the exalted Rukmiṇī. (22) they are the best well-wishers of all living be-
Hearing of the beauty, prowess, transcendental ings. (33) O brāhmaṇa, is your King attending
706
to your welfare? Indeed, that king in whose deity, and in this procession the new bride goes
country the citizens are happy and protected is outside the city to visit Goddess Girijā. (42) O
very dear to Me. (34) Whence have you come, lotus-eyed one, great souls like Lord Śiva
crossing the impassable sea, and for what pur- hanker to bathe in the dust of Your lotus feet
pose? Explain all this to Us if it is not a secret, and thereby destroy their ignorance. If I cannot
and tell Us what We may do for you. (35) Thus obtain Your mercy, I shall simply give up my
questioned by the Supreme Personality of God- vital force, which will have become weak from
head, who incarnates to perform His pastimes, the severe penances I will perform. Then, after
the brāhmaṇa told Him everything. (36) hundreds of lifetimes of endeavor, I may obtain
Your mercy. (43)
Śrī Rukmiṇī said [in her letter, as read by
the brāhmaṇa]: O beauty of the worlds, hav- The brāhmaṇa said: This is the confiden-
ing heard of Your qualities, which enter the tial message I have brought with me, O Lord of
ears of those who hear and remove their bodily the Yadus. Please consider what must be done
distress, and having also heard of Your beauty, in these circumstances, and do it at once. (44)
which fulfills all the visual desires of those who
see, I have fixed my shameless mind upon You, SB 10.53: Kṛṣṇa Kidnaps Rukmiṇī
O Kṛṣṇa. (37) O Mukunda, You are equal only
to Yourself in lineage, character, beauty, Śukadeva Gosvāmī said: Thus hearing the
knowledge, youthfulness, wealth and influ- confidential message of Princess Vaidarbhī,
ence. O lion among men, You delight the minds Lord Yadunandana took the brāhmaṇa’s hand
of all mankind. What aristocratic, sober- and, smiling, spoke to him as follows. (1)
minded and marriageable girl of a good family
would not choose You as her husband when the The Supreme Lord said: Just as Rukmiṇī’s
proper time has come? (38) Therefore, my dear mind is fixed on Me, My mind is fixed on her.
Lord, I have chosen You as my husband, and I I can’t even sleep at night. I know that Rukmī,
surrender myself to You. Please come swiftly, out of envy, has forbidden our marriage. (2)
O almighty one, and make me Your wife. My She has dedicated herself exclusively to Me,
dear lotus-eyed Lord, let Śiśupāla never touch and her beauty is flawless. I will bring her here
the hero’s portion like a jackal stealing the after thrashing those worthless kings in battle,
property of a lion. (39) If I have sufficiently just as one brings a blazing flame out of fire-
worshiped the Supreme Personality of God- wood. (3)
head by pious works, sacrifices, charity, rituals
and vows, and also by worshiping the demi- Śukadeva Gosvāmī said: Lord
gods, brāhmaṇas and gurus, then may Madhusūdana also understood the exact lunar
Gadāgraja come and take my hand, and not time for Rukmiṇī’s wedding. Thus He told His
Damaghoṣa’s son or anyone else. (40) O un- driver, “Dāruka, ready My chariot immedi-
conquerable one, tomorrow when my marriage ately.” (4) Dāruka brought the Lord’s chariot,
ceremony is about to begin, You should arrive yoked with the horses named Śaibya, Sugrīva,
unseen in Vidarbha and surround Yourself with Meghapuṣpa and Balāhaka. He then stood be-
the leaders of Your army. Then crush the forces fore Lord Kṛṣṇa with joined palms. (5) Lord
of Caidya and Magadhendra and marry me in Śauri mounted His chariot and had the
the Rākṣasa style, winning me with Your valor. brāhmaṇa do likewise. Then the Lord’s swift
(41) Since I will be staying within the inner horses took them from the Ānarta district to
chambers of the palace, You may wonder, Vidarbha in a single night. (6)
“How can I carry you away without killing
some of your relatives?” But I shall tell You a King Bhīṣmaka, the master of Kuṇḍina, hav-
way: On the day before the marriage there is a ing succumbed to the sway of affection for his
grand procession to honor the royal family’s son, was about to give his daughter to Śiśupāla.
707
The King saw to all the required preparations. Balarāma and the other Yadus to steal the bride,
(7) The king had the main avenues, commercial we shall band together and fight Him.” Thus
roads and intersections thoroughly cleaned and those envious kings went to the wedding with
then sprinkled with water, and he also had the their entire armies and a full complement of
city decorated with triumphant archways and military conveyances. (18-19)
multicolored banners on poles. The men and
women of the city, arrayed in spotless raiment When Lord Balarāma heard about these
and anointed with fragrant sandalwood paste, preparations of the inimical kings and how
wore precious necklaces, flower garlands and Lord Kṛṣṇa had set off alone to steal the bride,
jeweled ornaments, and their opulent homes He feared that a fight would ensue. Immersed
were filled with the aroma of aguru. (8-9) in affection for His brother, He hurried to
Kuṇḍina with a mighty army consisting of in-
O King, in accordance with prescribed ritu- fantry and of soldiers riding on elephants,
als, Mahārāja Bhīṣmaka worshiped the forefa- horses and chariots. (20-21)
thers, demigods and brāhmaṇas, feeding them
all properly. Then He had the traditional man- The lovely daughter of Bhīṣmaka anxiously
tras chanted for the well-being of the bride. (10) awaited the arrival of Kṛṣṇa, but when she did
The bride cleaned her teeth and bathed, after not see the brāhmaṇa return she thought as fol-
which she put on the auspicious wedding neck- lows. (22) [Princess Rukmiṇī thought:] Alas,
lace. Then she was dressed in brand-new upper my wedding is to take place when the night
and lower garments and adorned with most ex- ends! How unlucky I am! Lotus-eyed Kṛṣṇa
cellent jeweled ornaments. (11) The best of does not come. I don’t know why. And even the
brāhmaṇas chanted mantras of the Ṛg, Sāma brāhmaṇa messenger has not yet returned. (23)
and Yajur Vedas for the bride’s protection, and Perhaps the faultless Lord, even while prepar-
the priest learned in the Atharva Veda offered ing to come here, saw something contemptible
oblations to pacify the controlling planets. (12) in me and therefore has not come to take my
Outstanding in his knowledge of regulative hand. (24) I am extremely unfortunate, for the
principles, the King rewarded the brāhmaṇas creator is not favorably disposed toward me,
with gold, silver, clothing, cows and sesame nor is the great Lord Śiva. Or perhaps Śiva’s
seeds mixed with raw sugar. (13) wife, Devī, who is known as Gaurī, Rudrāṇī,
Girijā and Satī, has turned against me. (25) As
Rājā Damaghoṣa, lord of Cedi, had also en- she thought in this way, the young maiden,
gaged brāhmaṇas expert in chanting mantras to whose mind had been stolen by Kṛṣṇa, closed
perform all rituals necessary to assure his son’s her tear-filled eyes, remembering that there was
prosperity. (14) King Damaghoṣa traveled to still time. (26) O King, as the bride thus awaited
Kuṇḍina accompanied by armies of elephants the arrival of Govinda, she felt a twitch in her
exuding mada, chariots hung with golden left thigh, arm and eye. This was a sign that
chains, and numerous cavalry and infantry sol- something desirable would happen. (27) Just
diers. (15) Bhīṣmaka, the lord of Vidarbha, then the purest of learned brāhmaṇas, following
came out of the city and met King Damaghoṣa, Kṛṣṇa’s order, came to see the divine Princess
offering him tokens of respect. Bhīṣmaka then Rukmiṇī within the inner chambers of the pal-
settled Damaghoṣa in a residence especially ace. (28) Noting the brāhmaṇa’s joyful face and
constructed for the occasion. (16) Śiśupāla’s serene movements, saintly Rukmiṇī, who could
supportersŚālva, Jarāsandha, Dantavakra and expertly interpret such symptoms, inquired
Vidūrathaall came, along with Pauṇḍraka and from him with a pure smile. (29) The brāhmaṇa
thousands of other kings. (17) To secure the announced to her the arrival of Lord Yadunan-
bride for Śiśupāla, the kings who envied Kṛṣṇa dana and relayed the Lord’s promise to marry
and Balarāma came to the following decision her. (30) Princess Vaidarbhī was overjoyed to
among themselves: “If Kṛṣṇa comes here with learn of Kṛṣṇa’s arrival. Not finding anything
708
at hand suitable to offer the brāhmaṇa, she and jewelry. There were also professional sing-
simply bowed down to him. (31) ers, musicians, bards, chroniclers and heralds.
(42-43) Upon reaching the goddess’s temple,
The King, upon hearing that Kṛṣṇa and Rukmiṇī first washed her lotus feet and hands
Balarāma had come and were eager to witness and then sipped water for purification. Thus
his daughter’s wedding, went forth with abun- sanctified and peaceful, she came into the pres-
dant offerings to greet Them as music re- ence of mother Ambikā. (44) The older wives
sounded. (32) Presenting Them with madhu- of brāhmaṇas, expert in the knowledge of ritu-
parka, new clothing and other desirable gifts, als, led young Rukmiṇī in offering respects to
he worshiped Them according to standard ritu- Bhavānī, who appeared with her consort, Lord
als. (33) Generous King Bhīṣmaka arranged Bhava. (45) [Princess Rukmiṇī prayed:] O
opulent accommodations for the two Lords, mother Ambikā, wife of Lord Siva, I repeatedly
and also for Their army and entourage. In this offer my obeisances unto you, together with
way he afforded Them proper hospitality. (34) your children. May Lord Kṛṣṇa become my
Thus it was that Bhīṣmaka gave all desirable husband. Please grant this! (46) Rukmiṇī wor-
things to the kings who had assembled for the shiped the goddess with water, scents, whole
occasion, honoring them as befitted their polit- grains, incense, clothing, garlands, necklaces,
ical power, age, physical prowess and wealth. jewelry and other prescribed offerings and
(35) When the residents of Vidarbha-pura gifts, and also with arrays of lamps. The mar-
heard that Lord Kṛṣṇa had come, they all went ried brāhmaṇa women each performed worship
to see Him. With the cupped palms of their eyes simultaneously with the same items, also offer-
they drank the honey of His lotus face. (36) ing savories and cakes, prepared betel nut, sa-
[The people of the city said:] Rukmiṇī, and no cred threads, fruit and sugarcane juice. (47-48)
one else, deserves to become His wife, and He The ladies gave the bride the remnants of the
also, possessing such flawless beauty, is the offerings and then blessed her. She in turn
only suitable husband for Princess Bhaiṣmī. bowed down to them and the deity and accepted
(37) May Acyuta, the creator of the three the remnants as prasādam. (49) The princess
worlds, be satisfied with whatever pious work then gave up her vow of silence and left the
we may have done and show His mercy by tak- Ambikā temple, holding on to a maidservant
ing the hand of Vaidarbhī. (38) with her hand, which was adorned with a jew-
eled ring. (50)
Bound by their swelling love, the city’s res-
idents spoke in this way. Then the bride, pro- Rukmiṇī appeared as enchanting as the
tected by guards, left the inner palace to visit Lord’s illusory potency, who enchants even the
the temple of Ambikā. (39) Rukmiṇī silently sober and grave. Thus the kings gazed upon her
went out on foot to see the lotus feet of the deity virgin beauty, her shapely waist, and her lovely
Bhavānī. Accompanied by her mothers and face adorned with earrings. Her hips were
girlfriends and protected by the King’s valiant graced with a jewel-studded belt, her breasts
soldiers, who held their upraised weapons at the were just budding, and her eyes seemed appre-
ready, she simply absorbed her mind in the lo- hensive of her encroaching locks of hair. She
tus feet of Kṛṣṇa. And all the while mṛdaṅgas, smiled sweetly, her jasmine-bud teeth reflect-
conchshells, paṇavas, horns and other instru- ing the glow of her bimba-red lips. As she
ments resounded. (40-41) walked with the motions of a royal swan, the
effulgence of her tinkling ankle bells beautified
Behind the bride followed thousands of her feet. Seeing her, the assembled heroes were
prominent courtesans bearing various offerings totally bewildered. Lust tore at their hearts. In-
and presents, along with well-adorned deed, when the kings saw her broad smile and
brāhmaṇas’ wives singing and reciting prayers shy glance, they became stupefied, dropped
and bearing gifts of garlands, scents, clothing their weapons and fell unconscious to the
709
ground from their elephants, chariots and strike down the enemy’s horses, elephants and
horses. On the pretext of the procession, chariots. (6) The heads of soldiers fighting on
Rukmiṇī displayed her beauty for Kṛṣṇa alone. chariots, horses and elephants fell to the ground
Slowly she advanced the two moving lotus- by the millions; some heads wore earrings and
whorls of her feet, awaiting the arrival of the helmets, others turbans. (7) Lying all around
Supreme Lord. With the fingernails of her left were thighs, legs and fingerless hands, along
hand she pushed some strands of hair away with hands clutching swords, clubs and bows,
from her face and shyly looked from the cor- and also the heads of horses, donkeys, ele-
ners of her eyes at the kings standing before phants, camels, wild asses and humans. (8) See-
her. At that moment she saw Kṛṣṇa. Then, ing their armies being struck down by the
while His enemies looked on, the Lord seized Vṛṣṇis, who were eager for victory, the kings
the princess, who was eager to mount His char- headed by Jarāsandha were discouraged and
iot. (51-55) Lifting the princess onto His char- left the battlefield. (9)
iot, whose flag bore the emblem of Garuḍa,
Lord Mādhava drove back the circle of kings. The kings approached Śiśupāla, who was
With Balarāma in the lead, He slowly exited, disturbed like a man who has lost his wife. His
like a lion removing his prey from the midst of complexion was drained of color, his enthusi-
jackals. (56) The kings inimical to the Lord, asm was gone, and his face appeared dried up.
headed by Jarāsandha, could not tolerate this The kings spoke to him as follows. (10)
humiliating defeat. They exclaimed, “Oh, [Jarāsandha said:] Listen, Śiśupāla, O tiger
damn us! Though we are mighty archers, mere among men, give up your depression. After all,
cowherds have stolen our honor, just as puny embodied beings’ happiness and unhappiness
animals might steal the honor of lions!” (57) is never seen to be permanent, O King. (11) Just
as a puppet in the form of a woman dances by
SB 10.54: The Marriage of Kṛṣṇa and the desire of the puppeteer, so this world, con-
Rukmiṇī trolled by the Supreme Lord, struggles in both
happiness and misery. (12) In battle with Kṛṣṇa
Śukadeva Gosvāmī said: Having thus spo- I and my twenty-three armies lost seventeen
ken, all those infuriated kings donned their ar- times; only once did I defeat Him. (13) But still
mor and mounted their conveyances. Each I never lament or rejoice, because I know this
king, bow in hand, was surrounded by his own world is driven by time and fate. (14) And now
army as he went after Lord Kṛṣṇa. (1) The com- all of us, great commanders of military leaders,
manders of the Yādava army, seeing the enemy have been defeated by the Yadus and their
racing to attack, turned to face them and stood small entourage, who are protected by Kṛṣṇa.
firm, O King, twanging their bows. (2) (15) Now our enemies have conquered because
Mounted on the backs of horses, the shoulders time favors them, but in the future, when time
of elephants and the seats of chariots, the en- is auspicious for us, we shall conquer. (16)
emy kings, expert with weapons, rained down Śukadeva Gosvāmī said: Thus persuaded by his
arrows upon the Yadus like clouds pouring rain friends, Śiśupāla took his followers and went
on mountains. (3) Slender-waisted Rukmiṇī, back to his capital. The surviving warriors also
seeing her Lord’s army covered by torrents of returned to their respective cities. (17)
arrows, shyly looked at His face with fear-
stricken eyes. (4) In response the Lord laughed Powerful Rukmī, however, was especially
and assured her, “Do not be afraid, beautiful- envious of Kṛṣṇa. He could not bear the fact
eyed one. This enemy force is about to be de- that Kṛṣṇa had carried off his sister to marry her
stroyed by your soldiers.” (5) The heroes of the in the Rākṣasa style. Thus he pursued the Lord
Lord’s army, headed by Gada and Saṅkarṣaṇa, with an entire military division. (18) Frustrated
could not tolerate the aggression of the oppos- and enraged, mighty-armed Rukmī, dressed in
ing kings. Thus with iron arrows they began to armor and wielding his bow, had sworn before
710
all the kings, “I shall not again enter Kuṇḍina if universe! O all auspicious and mighty-armed
I do not kill Kṛṣṇa in battle and bring Rukmiṇī one, please do not kill my brother! (33)
back with me. I swear this to you.” (19-20)
Having said this, he had mounted his chariot Śukadeva Gosvāmī said: Rukmiṇī’s utter
and told his charioteer, “Drive the horses fear caused her limbs to tremble and her mouth
quickly to where Kṛṣṇa is. He and I must fight. to dry up, while her throat choked up out of sor-
(21) “This wicked-minded cowherd boy, infat- row. And in her agitation her golden necklace
uated with His prowess, has violently abducted scattered. She grasped Kṛṣṇa’s feet, and the
my sister. But today I will remove His pride Lord, feeling compassionate, desisted. (34)
with my sharp arrows.” (22) Boasting thus, Lord Kṛṣṇa tied up the evil-doer with a strip of
foolish Rukmī, ignorant of the true extent of the cloth. He then proceeded to disfigure Rukmī by
Supreme Lord’s power, approached Lord Go- comically shaving him, leaving parts of his
vinda in his lone chariot and challenged Him, mustache and hair. By that time the Yadu he-
“Just stand and fight!” (23) Rukmī drew his roes had crushed the extraordinary army of
bow with great strength and struck Lord Kṛṣṇa their opponents, just as elephants crush a lotus
with three arrows. Then he said, “Stand here for flower. (35) As the Yadus approached Lord
a moment, O defiler of the Yadu dynasty! (24) Kṛṣṇa, they saw Rukmī in this sorry condition,
“Wherever You go, carrying off my sister like practically dying of shame. When the all-pow-
a crow stealing sacrificial butter, I will follow. erful Lord Balarāma saw Rukmī, He compas-
This very day I shall relieve You of Your false sionately released him and spoke the following
pride, You fool, You deceiver, You cheater in to Lord Kṛṣṇa. (36) [Lord Balarāma said:] My
battle! (25) “Release the girl before You are dear Kṛṣṇa, You have acted improperly! This
struck dead by my arrows and made to lie deed will bring shame on Us, for to disfigure a
down!” In response to this, Lord Kṛṣṇa smiled, close relative by shaving off his mustache and
and with six arrows He struck Rukmī and broke hair is as good as killing him. (37) Saintly lady,
his bow. (26) The Lord struck Rukmī’s four please do not be displeased with Us out of anx-
horses with eight arrows, his chariot driver with iety for your brother’s disfigurement. No one
two, and the chariot’s flag with three. Rukmī but oneself is responsible for one’s joy and
grabbed another bow and struck Lord Kṛṣṇa grief, for a man experiences the result of his
with five arrows. (27) Although hit by these own deeds. (38) [Again addressing Kṛṣṇa,
many arrows, Lord Acyuta again broke Balarāma said:] A relative should not be killed
Rukmī’s bow. Rukmī picked up yet another even if his wrongdoing warrants capital punish-
bow, but the infallible Lord broke that one to ment. Rather, he should be thrown out of the
pieces as well. (28) Iron bludgeon, three- family. Since he has already been killed by his
pointed spear, sword and shield, pike, javelin- own sin, why kill him again? (39) [Turning to
whatever weapon Rukmī picked up, Lord Hari Rukmiṇī, Balarāma continued:] The code of sa-
smashed it to bits. (29) Then Rukmī leaped cred duty for warriors established by Lord
down from his chariot and, sword in hand, Brahmā enjoins that one may have to kill even
rushed furiously toward Kṛṣṇa to kill Him, like his own brother. That is indeed a most dreadful
a bird flying into the wind. (30) As Rukmī at- law. (40) [Again Balarāma addressed Kṛṣṇa:]
tacked Him, the Lord shot arrows that broke Blinded by conceit with their personal opu-
Rukmī’s sword and shield into small pieces. lences, proud men offend others for the sake of
Kṛṣṇa then took up His own sharp sword and such things as kingdom, land, wealth, women,
prepared to kill Rukmī. (31) Seeing Lord Kṛṣṇa honor and power. (41)
ready to kill her brother, saintly Rukmiṇī was
filled with alarm. She fell at her husband’s feet [To Rukmiṇī, Balarāma said:] Your atti-
and piteously spoke as follows. (32) Śrī tude is unfair, for like an ignorant person you
Rukmiṇī said: O controller of all mystic power, wish good to those who are inimical to all liv-
immeasurable one, Lord of lords, master of the ing beings and who have done evil to your true
711
well-wishers. (42) The Supreme Lord’s Māyā posing kings, the Supreme Personality of God-
makes men forget their real selves, and thus, head brought the daughter of Bhīṣmaka to His
taking the body for the self, they consider oth- capital and married her according to the Vedic
ers to be friends, enemies or neutral parties. injunctions, O protector of the Kurus. (53) At
(43) Those who are bewildered perceive the that time, O King, there was great rejoicing in
one Supreme Soul, who resides in all embodied all the homes of Yadupurī, whose citizens
beings, as many, just as one may perceive the loved only Kṛṣṇa, chief of the Yadus. (54) All
light in the sky, or the sky itself, as many. (44) the men and women, full of joy and adorned
This material body, which has a beginning and with shining jewels and earrings, brought wed-
an end, is composed of the physical elements, ding presents, which they reverently offered to
the senses and the modes of nature. The body, the exquisitely dressed groom and bride. (55)
imposed on the self by material ignorance, The city of the Vṛṣṇis appeared most beautiful:
causes one to experience the cycle of birth and there were tall, festive columns, and also arch-
death. (45) O intelligent lady, the soul never un- ways decorated with flower garlands, cloth
dergoes contact with or separation from insub- banners and precious gems. Arrangements of
stantial, material objects, because the soul is auspicious, full waterpots, aguru-scented in-
their very origin and illuminator. Thus the soul cense, and lamps graced every doorway. (56)
resembles the sun, which neither comes in con- The city’s streets were cleansed by the intoxi-
tact with nor separates from the sense of sight cated elephants belonging to the beloved kings
and what is seen. (46) Birth and other transfor- who were guests at the wedding, and these ele-
mations are undergone by the body but never phants further enhanced the beauty of the city
by the self, just as change occurs for the moon’s by placing trunks of plantain and betel-nut trees
phases but never for the moon, though the new- in all the doorways. (57) Those who belonged
moon day may be called the moon’s “death.” to the royal families of the Kuru, Sṛñjaya, Kai-
(47) As a sleeping person perceives himself, the keya, Vidarbha, Yadu and Kunti clans joyfully
objects of sense enjoyment and the fruits of his met one another in the midst of the crowds of
acts within the illusion of a dream, so one who people excitedly running here and there. (58)
is unintelligent undergoes material existence. The kings and their daughters were totally
(48) Therefore, with transcendental knowledge astonished to hear the story of Rukmiṇī’s ab-
dispel the grief that is weakening and con- duction, which was being glorified in song eve-
founding your mind. Please resume your natu- rywhere. (59) Dvārakā’s citizens were over-
ral mood, O princess of the pristine smile. (49) joyed to see Kṛṣṇa, the Lord of all opulence,
united with Rukmiṇī, the goddess of fortune.
Śukadeva Gosvāmī said: Thus enlightened (60)
by Lord Balarāma, slender Rukmiṇī forgot her
depression and steadied her mind by spiritual SB 10.55: The History of Pradyumna
intelligence. (50) Left with only his life air, cast
out by his enemies and deprived of his strength Śukadeva Gosvāmī said: Kāmadeva [Cu-
and bodily radiance, Rukmī could not forget pid], an expansion of Vāsudeva, had previously
how he had been disfigured. In frustration he been burned to ashes by Rudra’s anger. Now,
constructed for his residence a large city, which to obtain a new body, he merged back into the
he called Bhojakaṭa. (51) body of Lord Vāsudeva. (1) He took birth in the
womb of Vaidarbhī from the seed of Lord
Because he had promised “I will not reenter Kṛṣṇa and received the name Pradyumna. In no
Kuṇḍina until I have killed wicked Kṛṣṇa and respect was He inferior to His father. (2) The
brought back my younger sister,” in a mood of demon Śambara, who could assume any form
angry frustration Rukmī took up residence at he desired, kidnapped the infant before He was
that very place. (52) Thus defeating all the op- even ten days old. Understanding Pradyumna
to be his enemy, Śambara threw Him into the
712
sea and then returned home. (3) A powerful fish lost its calf. (15) [Śukadeva Gosvāmī contin-
swallowed Pradyumna, and this fish, along ued:] Speaking thus, Māyāvatī gave to the great
with others, was caught in a huge net and seized soul Pradyumna the mystic knowledge called
by fishermen. (4) The fishermen presented that Mahā-māyā, which vanquishes all other delud-
extraordinary fish to Śambara, who had his ing spells. (16) Pradyumna approached Śam-
cooks bring it to the kitchen, where they began bara and called him to battle, hurling intolera-
cutting it up with a butcher knife. (5) Seeing a ble insults at him to foment a conflict. (17)
male child in the belly of the fish, the cooks
gave the infant to Māyāvatī, who was aston- Offended by these harsh words, Śambara
ished. Nārada Muni then appeared and ex- became as agitated as a kicked snake. He came
plained to her everything about the child’s birth out, club in hand, his eyes red with rage. (18)
and His entering the fish’s abdomen. (6) Śambara whirled his club swiftly about and
Māyāvatī was in fact Cupid’s renowned wife, then hurled it at the wise Pradyumna, producing
Rati. While waiting for her husband to obtain a a sound as sharp as a thunder crack. (19)
new bodyhis previous one having been burnt
upshe had been assigned by Śambara to prepare As Śambara’s club came flying toward Him,
vegetables and rice. Māyāvatī understood that Lord Pradyumna knocked it away with His
this infant was actually Kāmadeva, and thus she own. Then, O King, Pradyumna angrily threw
began to feel love for Him. (7-8) After a short His club at the enemy. (20) Resorting to the
time, this son of KṛṣṇaPradyumnaattained His black magic of the Daityas taught to him by
full youth. He enchanted all women who gazed Maya Dānava, Śambara suddenly appeared in
upon Him. (9) the sky and released a downpour of weapons
upon Kṛṣṇa’s son. (21) Harassed by this rain of
My dear King, with a bashful smile and weapons, Lord Raukmiṇeya, the greatly pow-
raised eyebrows, Māyāvatīexhibited various erful warrior, made use of the mystic science
gestures of conjugal attraction as she lovingly called Mahā-māyā, which was created from the
approached her husband, whose eyes were mode of goodness and which could defeat all
broad like the petals of a lotus, whose arms other mystic power. (22) The demon then un-
were very long and who was the most beautiful leashed hundreds of mystic weapons belonging
of men. (10) Lord Pradyumna told her, “O to the Guhyakas, Gandharvas, Piśācas, Uragas
mother, your attitude has changed. You are and Rākṣasas, but Lord Kārṣṇi, Pradyumna,
overstepping the proper feelings of a mother struck them all down. (23) Drawing His sharp-
and behaving like a lover.” (11) edged sword, Pradyumna forcefully cut off
Śambara’s head, complete with red mustache,
Rati said: You are the son of Lord Nārāyaṇa helmet and earrings. (24) As the residents of the
and were kidnapped from Your parents’ home higher planets showered Pradyumna with flow-
by Śambara. I, Rati, am Your legitimate wife, ers and chanted His praises, His wife appeared
O master, because You are Cupid. (12) That de- in the sky and transported Him through the
mon, Śambara, threw You into the sea when heavens, back to the city of Dvārakā. (25)
You were not even ten days old, and a fish
swallowed You. Then in this very place we re- O King, Lord Pradyumna and His wife re-
covered You from the fish’s abdomen, O mas- sembled a cloud accompanied by lightning as
ter. (13) Now kill this dreadful Śambara, Your they descended from the sky into the inner
formidable enemy. Although he knows hun- quarters of Kṛṣṇa’s most excellent palace,
dreds of magic spells, You can defeat him with which were crowded with lovely women. (26)
bewildering magic and other techniques. (14) The women of the palace thought He was Lord
Your poor mother, having lost her son, cries for Kṛṣṇa when they saw His dark-blue complex-
You like a kurarī bird. She is overwhelmed ion the color of a rain cloud, His yellow silk
with love for her child, just like a cow that has garments, His long arms and red-tinged eyes,
713
His charming lotus face adorned with a pleas- who should have felt maternal affection for
ing smile, His fine ornaments and His thick, Pradyumna, privately felt ecstatic attraction for
curly blue hair. Thus the women became bash- Him as if He were their own Lord. After all, the
ful and hid themselves here and there. (27-28) son exactly resembled His father. Indeed, Pra-
Gradually, from the slight differences between dyumna was a perfect reflection of the beauty
His appearance and Kṛṣṇa’s, the ladies realized of Lord Kṛṣṇa, the shelter of the goddess of for-
He was not the Lord. Delighted and astonished, tune, and appeared before their eyes as Cupid
they approached Pradyumna and His consort, Himself. Since even those on the level of His
who was a jewel among women. (29) Seeing mother felt conjugal attraction for Him, then
Pradyumna, sweet-voiced, dark-eyed Rukmiṇī what to speak of how other women felt when
remembered her lost son, and her breasts be- they saw Him? (40)
came moist out of affection. (30)
SB 10.56: The Syamantaka Jewel
[Śrīmatī Rukmiṇī-devī said:] Who is this
lotus-eyed jewel among men? What man’s son Śukadeva Gosvāmī said: Having offended
is He, and what woman carried Him in her Lord Kṛṣṇa, Satrājit tried as best he could to
womb? And who is this woman He has taken atone by presenting Him with his daughter and
as His wife? (31) If my lost son, who was kid- the Syamantaka jewel. (1)
napped from the maternity room, were still
alive somewhere, He would be of the same age Mahārāja Parīkṣit inquired: O brāhmaṇa,
and appearance as this young man. (32) But what did King Satrājit do to offend Lord Kṛṣṇa?
how is it that this young man so much resem- Where did he get the Syamantaka jewel, and
bles my own Lord, Kṛṣṇa, the wielder of why did he give his daughter to the Supreme
Śārṅga, in His bodily form and His limbs, in Lord? (2)
His gait and the tone of His voice, and in His
smiling glance? (33) Yes, He must be the same Śukadeva Gosvāmī said: Sūrya, the sun-
child I bore in my womb, since I feel great af- god, felt great affection for his devotee Satrājit.
fection for Him and my left arm is quivering. Acting as his greatest friend, the demigod gave
(34) him the jewel called Syamantaka as a token of
his satisfaction. (3) Wearing the jewel on his
As Queen Rukmiṇī conjectured in this way, neck, Satrājit entered Dvārakā. He shone as
Lord Kṛṣṇa, the son of Devakī, arrived on the brightly as the sun itself, O King, and thus he
scene with Vasudeva and Devakī. (35) Alt- went unrecognized because of the jewel’s ef-
hough Lord Janārdana knew perfectly well fulgence. (4) As the people looked at Satrājit
what had transpired, He remained silent. The from a distance, his brilliance blinded them.
sage Nārada, however, explained everything, They presumed he was the sun-god, Sūrya, and
beginning with Śambara’s kidnapping of the went to tell Lord Kṛṣṇa, who was at that time
child. (36) When the women of Lord Kṛṣṇa’s playing at dice. (5) [The residents of Dvārakā
palace heard this most amazing account, they said:] Obeisances unto You, O Nārāyaṇa, O
joyfully greeted Pradyumna, who had been lost holder of the conch, disc and club, O lotus-eyed
for many years but who had now returned as if Dāmodara, O Govinda, O cherished descendant
from the dead. (37) Devakī, Vasudeva, Kṛṣṇa, of Yadu! (6) Lord Savitā has come to see You,
Balarāma and all the women of the palace, es- O Lord of the universe. He is blinding every-
pecially Queen Rukmiṇī, embraced the young one’s eyes with his intensely effulgent rays. (7)
couple and rejoiced. (38) Hearing that lost Pra- The most exalted demigods in the three worlds
dyumna had come home, the residents of are certainly anxious to seek You out, O Lord,
Dvārakā declared, “Ah, providence has al- now that You have hidden Yourself among the
lowed this child to return as if from death!” (39) Yadu dynasty. Thus the unborn sun-god has
It is not astonishing that the palace women, come to see You here. (8)
714
Lord Kṛṣṇa saw that the most precious of jew-

Śukadeva Gosvāmī continued: Hearing els had been made into a child’s plaything. De-
these innocent words, the lotus-eyed Lord termined to take it away, He approached the
smiled broadly and said, “This is not the sun- child. (20) The child’s nurse cried out in fear
god, Ravi, but rather Satrājit, who is glowing upon seeing that extraordinary person standing
because of his jewel.” (9) King Satrājit entered before them. Jāmbavān, strongest of the strong,
his opulent home, festively executing auspi- heard her cries and angrily ran toward the Lord.
cious rituals. He had qualified brāhmaṇas in- (21) Unaware of His true position and thinking
stall the Syamantaka jewel in the house’s tem- Him an ordinary man, Jāmbavān angrily began
ple room. (10) Each day the gem would pro- fighting with the Supreme Lord, his master.
duce eight bhāras of gold, my dear Prabhu, and (22) The two fought furiously in single combat,
the place in which it was kept and properly each determined to win. Contending against
worshiped would be free of calamities such as each other with various weapons and then with
famine or untimely death, and also of evils like stones, tree trunks and finally their bare arms,
snake bites, mental and physical disorders and they struggled like two hawks battling over a
the presence of deceitful persons. (11) On one piece of flesh. (23) The fight went on without
occasion Lord Kṛṣṇa requested Satrājit to give rest for twenty-eight days, the two opponents
the jewel to the Yadu king, Ugrasena, but Sa- striking each other with their fists, which fell
trājit was so greedy that he refused. He gave no like the cracking blows of lightning. (24) His
thought to the seriousness of the offense he bulging muscles pummeled by the blows of
committed by denying the Lord’s request. (12) Lord Kṛṣṇa’s fists, his strength faltering and his
limbs perspiring, Jāmbavān, greatly astonished,
Once Satrājit’s brother, Prasena, having finally spoke to the Lord. (25) [Jāmbavān said:]
hung the brilliant jewel about his neck, I know now that You are the life air and the
mounted a horse and went hunting in the forest. sensory, mental and bodily strength of all living
(13) A lion killed Prasena and his horse and beings. You are Lord Viṣṇu, the original per-
took the jewel. But when the lion entered a son, the supreme, all-powerful controller. (26)
mountain cave he was killed by Jāmbavān, who You are the ultimate creator of all creators of
wanted the jewel. (14) Within the cave the universe, and of everything created You are
Jāmbavān let his young son have the Sya- the underlying substance. You are the subduer
mantaka jewel as a toy to play with. Meanwhile of all subduers, the Supreme Lord and Supreme
Satrājit, not seeing his brother return, became Soul of all souls. (27) You are He who impelled
deeply troubled. (15) He said, “Kṛṣṇa probably the ocean to give way when His sidelong
killed my brother, who went to the forest wear- glances, slightly manifesting His anger, dis-
ing the jewel on his neck.” The general popu- turbed the crocodiles and timiṅgila fish within
lace heard this accusation and began whisper- the watery depths. You are He who built a great
ing it in one another’s ears. (16) When Lord bridge to establish His fame, who burned down
Kṛṣṇa heard this rumor, He wanted to remove the city of Laṅkā, and whose arrows severed
the stain on His reputation. So He took some of the heads of Rāvaṇa, which then fell to the
Dvārakā’s citizens with Him and set out to re- ground. (28) [Śukadeva Gosvāmī continued:]
trace Prasena’s path. (17) In the forest they O King, Lord Kṛṣṇa then addressed the king of
found Prasena and his horse, both killed by the the bears, who had understood the truth. The lo-
lion. Further on they found the lion dead on a tus-eyed Personality of Godhead, the son of
mountainside, slain by Ṛkṣa [Jāmbavān]. (18) Devakī, touched Jāmbavān with His hand,
which bestows all blessings, and spoke to His
The Lord stationed His subjects outside the devotee with sublime compassion, His grave
terrifying, pitch-dark cave of the king of the voice deeply resounding like a cloud. (29-30)
bears, and then He entered alone. (19) There [Lord Kṛṣṇa said:] It is for this jewel, O lord of
715
the bears, that we have come to your cave. I in- thus intelligently made up his mind, King Sa-
tend to use the jewel to disprove the false accu- trājit personally arranged to present Lord Kṛṣṇa
sations against Me. (31) Thus addressed, with his fair daughter and the Syamantaka
Jāmbavān happily honored Lord Kṛṣṇa by of- jewel. (43) The Lord married Satyabhāmā in
fering Him his maiden daughter, Jāmbavatī, to- proper religious fashion. Possessed of excellent
gether with the jewel. (32) behavior, along with beauty, broad-mindedness
and all other good qualities, she had been
After Lord Śauri had entered the cave, the sought by many men. (44) The Supreme Per-
people of Dvārakā who had accompanied Him sonality of Godhead told Satrājit: We do not
had waited twelve days without seeing Him care to take this jewel back, O King. You are
come out again. Finally they had given up and the sun-god’s devotee, so let it stay in your pos-
returned to their city in great sorrow. (33) session. Thus We will also enjoy its benefits.
When Devakī, Rukmiṇī-devī, Vasudeva and (45)
the Lord’s other relatives and friends heard that
He had not come out of the cave, they all la- SB 10.57: Satrājit Murdered, the Jewel
mented. (34) Cursing Satrājit, the sorrowful Returned
residents of Dvārakā approached the Durgā de-
ity named Candrabhāgā and prayed to her for Śrī Bādarāyaṇi said: Although Lord Go-
Kṛṣṇa’s return. (35) When the citizens had fin- vinda was fully aware of what had actually oc-
ished worshiping the demigoddess, she spoke curred, when He heard reports that the Pāṇḍa-
to them in response, promising to grant their re- vas and Queen Kuntī had burned to death, He
quest. Just then Lord Kṛṣṇa, who had achieved went with Lord Balarāma to the kingdom of the
His purpose, appeared before them in the com- Kurus to fulfill the family obligations expected
pany of His new wife, filling them with joy. of Him. (1) The two Lords met with Bhīṣma,
(36) Seeing Lord Hṛṣīkeśa return as if from Kṛpa, Vidura, Gāndhārī and Droṇa. Showing
death, accompanied by His new wife and wear- sorrow equal to theirs, They cried out, “Alas,
ing the Syamantaka jewel on His neck, all the how painful this is!” (2)
people were roused to jubilation. (37)
Taking advantage of this opportunity, O
Lord Kṛṣṇa summoned Satrājit to the royal King, Akrūra and Kṛtavarmā went to
assembly. There, in the presence of King Śatadhanvā and said, “Why not take the Sya-
Ugrasena, Kṛṣṇa announced the recovery of the mantaka jewel? (3) “Satrājit promised his jew-
jewel and then formally presented it to Satrājit. ellike daughter to us but then gave her to Kṛṣṇa
(38) Hanging his head in great shame, Satrājit instead, contemptuously neglecting us. So why
took the gem and returned home, all the while should Satrājit not follow his brother’s path?”
feeling remorse for his sinful behavior. (39) (4) His mind thus influenced by their advice,
Pondering over his grievous offense and wor- wicked Śatadhanvā murdered Satrājit in his
ried about the possibility of conflict with the sleep simply out of greed. In this way the sinful
Lord’s mighty devotees, King Satrājit thought, Śatadhanvā shortened his own life span. (5) As
“How can I cleanse myself of my contamina- the women of Satrājit’s palace screamed and
tion, and how may Lord Acyuta become satis- helplessly wept, Śatadhanvā took the jewel and
fied with me? What can I do to regain my good left, like a butcher after he has killed some ani-
fortune and avoid being cursed by the populace mals. (6)
for being so short-sighted, miserly, foolish and
avaricious? I shall give my daughter, the jewel When Satyabhāmā saw her dead father, she
of all women, to the Lord, together with the was plunged into grief. Lamenting “My father,
Syamantaka jewel. That, indeed, is the only my father! Oh, I am killed!” she fell uncon-
proper way to pacify Him.” (40-42) Having scious. (7) Queen Satyabhāmā put her father’s
corpse in a large vat of oil and went to
716
Hastināpura, where she sorrowfully told Lord swift horses, and pursued Their elder’s mur-
Kṛṣṇa, who was already aware of the situation, derer. (19) In a garden on the outskirts of Mith-
about her father’s murder. (8) When Lord ilā, the horse Śatadhanvā was riding collapsed.
Kṛṣṇa and Lord Balarāma heard this news, O Terrified, he abandoned the horse and began to
King, They exclaimed, “Alas! This is the great- flee on foot, with Kṛṣṇa in angry pursuit. (20)
est tragedy for Us!” Thus imitating the ways of As Śatadhanvā fled on foot, the Supreme Lord,
human society, They lamented, Their eyes also going on foot, cut off his head with His
brimming with tears. (9) The Supreme Lord re- sharp-edged disc. The Lord then searched
turned to His capital with His wife and elder Śatadhanvā’s upper and lower garments for the
brother. After arriving in Dvārakā, He readied Syamantaka jewel. (21) Not finding the jewel,
Himself to kill Śatadhanvā and retrieve the Lord Kṛṣṇa went to His elder brother and said,
jewel from him. (10) “We have killed Śatadhanvā uselessly. The
jewel isn’t here.” (22) To this Lord Balarāma
Upon learning that Lord Kṛṣṇa was prepar- replied, “Indeed, Śatadhanvā must have placed
ing to kill him, Śatadhanvā was struck with the jewel in the care of someone. You should
fear. To save his life he approached Kṛtavarmā return to Our city and find that person. (23) “I
and begged him for help, but Kṛtavarmā replied wish to visit King Videha, who is most dear to
as follows. (11) [Kṛtavarmā said:] I dare not of- Me.” O King, having said this, Lord Balarāma,
fend the Supreme Lords, Kṛṣṇa and Balarāma. the beloved descendant of Yadu, entered the
Indeed, how can one who troubles Them expect city of Mithilā. (24) The King of Mithilā imme-
any good fortune? Kaṁsa and all his followers diately rose from his seat when he saw Lord
lost both their wealth and their lives because of Balarāma approaching. With great love the
enmity toward Them, and after battling Them King honored the supremely worshipable Lord
seventeen times Jarāsandha was left without by offering Him elaborate worship, as stipu-
even a chariot. (12-13) His appeal refused, lated by scriptural injunctions. (25) The al-
Śatadhanvā went to Akrūra and begged him for mighty Lord Balarāma stayed in Mithilā for
protection. But Akrūra similarly told him, several years, honored by His affectionate dev-
“Who would oppose the two Personalities of otee Janaka Mahārāja. During that time
Godhead if he knew Their strength? (14) “It is Dhṛtarāṣṭra’s son Duryodhana learned from
the Supreme Lord who creates, maintains and Balarāma the art of fighting with a club. (26)
destroys this universe simply as His pastime. Lord Keśava arrived in Dvārakā and described
The cosmic creators cannot even understand the demise of Śatadhanvā and His own failure
His purpose, bewildered as they are by His il- to find the Syamantaka jewel. He spoke in a
lusory Māyā. (15) “As a child of seven, Kṛṣṇa way that would please His beloved,
uprooted an entire mountain and held it aloft as Satyabhāmā. (27) Lord Kṛṣṇa then had the var-
easily as a young boy picks up a mushroom. ious funeral rites performed for His deceased
(16) “I offer my obeisances to that Supreme relative, Satrājit. The Lord attended the funeral
Personality of Godhead, Kṛṣṇa, whose every along with well-wishers of the family. (28)
deed is amazing. He is the Supreme Soul, the
unlimited source and fixed center of all exist- When Akrūra and Kṛtavarmā, who had orig-
ence.” (17) His appeal thus rejected by Akrūra inally incited Śatadhanvā to commit his crime,
also, Śatadhanvā placed the precious jewel in heard that he had been killed, they fled Dvārakā
Akrūra’s care and fled on a horse that could in terror and took up residence elsewhere. (29)
travel one hundred yojanas [eight hundred In Akrūra’s absence ill omens arose in
miles]. (18) Dvārakā, and the citizens began to suffer con-
tinually from physical and mental distresses, as
My dear King, Kṛṣṇa and Balarāma well as from disturbances caused by higher
mounted Kṛṣṇa’s chariot, which flew the flag powers and by creatures of the earth. (30) Some
of Garuḍa and was yoked with tremendously men proposed [that the troubles were due to
717
Akrūra’s absence], but they had forgotten the

glories of the Supreme Lord, which they them- This narration, rich with descriptions of the
selves had so often described. Indeed, how can prowess of Lord Śrī Viṣṇu, the Supreme Per-
calamities occur in a place where the Personal- sonality of Godhead, removes sinful reactions
ity of Godhead, the residence of all the sages, and bestows all auspiciousness. Anyone who
resides? (31) [The elders said:] Previously, recites, hears or remembers it will drive away
when Lord Indra had withheld rain from Kāsī his own infamy and sins and attain peace. (42)
[Benares], the king of that city gave his daugh-
ter Gāndinī to Śvaphalka, who was then visit- SB 10.58: Kṛṣṇa Marries Five Princesses
ing him. It soon rained in the kingdom of Kāśī.
(32) Wherever his equally powerful son Akrūra Śukadeva Gosvāmī said: Once, the su-
stays, Lord Indra will provide sufficient rain. premely opulent Personality of Godhead went
Indeed, that place will be free of miseries and to Indraprastha to visit the Pāṇḍavas, who had
untimely deaths. (33) Hearing these words again appeared in public. Accompanying the
from the elders, Lord Janārdana, though aware Lord were Yuyudhāna and other associates. (1)
that the absence of Akrūra was not the only When the Pāṇḍavas saw that Lord Mukunda
cause of the evil omens, had him summoned had arrived, those heroic sons of Pṛthā all stood
back to Dvārakā and spoke to him. (34) Lord up at once, like the senses responding to the re-
Kṛṣṇa honored Akrūra, greeted him confiden- turn of the life air. (2) The heroes embraced
tially and spoke pleasant words with him. Then Lord Acyuta, and the touch of His body freed
the Lord, who was fully aware of Akrūra’s them of sin. Looking at His affectionate, smil-
heart by virtue of His being the knower of eve- ing face, they were overwhelmed with joy. (3)
rything, smiled and addressed him: “O master After the Lord bowed down at the feet of
of charity, surely the opulent Syamantaka jewel Yudhiṣṭhira and Bhīma and firmly embraced
was left in your care by Śatadhanvā and is still Arjuna, He accepted obeisances from the twin
with you. Indeed, We have known this all brothers, Nakula and Sahadeva. (4) Faultless
along. (35-36) “Since Satrājit had no sons, his Draupadī, the Pāṇḍavas’ newly married wife,
daughter’s sons should receive his inheritance. slowly and somewhat timidly approached Lord
They should pay for memorial offerings of wa- Kṛṣṇa, who sat on an exalted seat, and offered
ter and piṇḍa, clear their grandfather’s out- Him her obeisances. (5) Sātyaki also accepted
standing debts and keep the remainder of the a seat of honor after receiving worship and wel-
inheritance for themselves. (37) “Nevertheless, come from the Pāṇḍavas, and the Lord’s other
the jewel should remain in your care, O trust- companions, being duly honored, sat down in
worthy Akrūra, because no one else can keep it various places. (6) The Lord then went to see
safely. But please show the jewel just once, His aunt, Queen Kuntī. He bowed down to her
since My elder brother does not fully believe and she embraced Him, her eyes moist with
what I have told Him about it. In this way, O great affection. Lord Kṛṣṇa inquired from her
most fortunate one, you will pacify My rela- and her daughter-in-law, Draupadī, about their
tives. [Everyone knows you have the jewel, for] welfare, and they in turn questioned Him at
you are now continually performing sacrifices length about His relatives [in Dvārakā]. (7) So
on altars of gold.” (38-39) Thus shamed by overcome by love that her throat choked up and
Lord Kṛṣṇa’s conciliatory words, the son of her eyes filled with tears, Queen Kuntī remem-
Śvaphalka brought out the jewel from where he bered the many troubles she and her sons had
had concealed it in his clothing and gave it to endured. Thus she addressed Lord Kṛṣṇa, who
the Lord. The brilliant gem shone like the sun. appears before His devotees to drive away their
(40) After the almighty Lord had shown the distress (8)
Syamantaka jewel to His relatives, thus dispel-
ling the false accusations against Him, He re-
turned it to Akrūra. (41)
718
[Queen Kuntī said:] My dear Kṛṣṇa, our I will accept no husband other than Him, the
welfare was assured only when You remem- abode of the goddess of fortune. May that
bered us, Your relatives, and gave us Your pro- Mukunda, the Supreme Personality, the shelter
tection by sending my brother to visit us. (9) of the helpless, be pleased with me. (21) I am
For You, the well-wishing friend and Supreme known as Kālindī, and I live in a mansion my
Soul of the universe, there is never any illusion father built for me within the water of the Ya-
of “us” and “them.” Yet even so, residing munā. There I will stay until I meet Lord
within the hearts of all, You eradicate the suf- Acyuta. (22) [Śukadeva Gosvāmī continued:]
ferings of those who remember You constantly. Arjuna repeated all this to Lord Vāsudeva, who
(10) was already aware of it. The Lord then took
Kālindī onto His chariot and went back to see
King Yudhiṣṭhira said: O supreme control- King Yudhiṣṭhira. (23)
ler, I do not know what pious deeds we fools
have done so that we can see You, whom the [Describing a previous incident,
masters of yogic perfection rarely see. (11) Re- Śukadeva Gosvāmīsaid:] Upon the request of
quested by the King to stay with them, the al- the Pāṇḍavas, Lord Kṛṣṇa had Viśvakarmā
mighty Lord remained happily in Indraprastha build them a most wonderful and amazing city.
during the months of the rainy season, giving (24) The Supreme Lord stayed in that city for
joy to the eyes of the city’s residents. (12) Once some time to please His devotees. On one oc-
Arjuna, the slayer of powerful enemies, donned casion, Śrī Kṛṣṇa wanted to give the Khāṇḍava
his armor, mounted his chariot flying the flag forest as a gift to Agni, and so the Lord became
of Hanumān, took up his bow and his two inex- Arjuna’s charioteer. (25) Being pleased, O
haustible quivers, and went to sport with Lord King, Lord Agni presented Arjuna with a bow,
Kṛṣṇa in a large forest filled with fierce ani- a set of white horses, a chariot, a pair of inex-
mals. (13-14) With his arrows Arjuna shot ti- haustible quivers, and armor that no fighter
gers, boars and buffalo in that forest, along with could pierce with weapons. (26) When the de-
rurus, śarabhas, gavayas, rhinoceroses, black mon Maya was saved from the fire by his friend
deer, rabbits and porcupines. (15) A crew of Arjuna, Maya presented him with an assembly
servants carried to King Yudhiṣṭhira the slain hall, in which Duryodhana would later mistake
animals fit to be offered in sacrifice on some water for a solid floor. (27)
special occasion. Then, feeling thirsty and
tired, Arjuna went to the bank of the Yamunā. Then Lord Kṛṣṇa, given leave by Arjuna and
(16) After the two Kṛṣṇas bathed there, they other well-wishing relatives and friends, re-
drank the river’s clear water. The great warriors turned to Dvārakā with Sātyaki and the rest of
then saw an attractive young girl walking His entourage. (28) The supremely auspicious
nearby. (17) Sent by his friend, Arjuna ap- Lord then married Kālindī on a day when the
proached the exceptional young woman, who season, the lunar asterism and the configura-
possessed beautiful hips, fine teeth and a lovely tions of the sun and other heavenly bodies were
face, and inquired from her as follows. (18) all propitious. In this way He brought the great-
[Arjuna said:] Who are you, O fine-waisted est pleasure to His devotees. (29)
lady? Whose daughter are you, and where do
you come from? What are you doing here? I Vindya and Anuvindya, who shared the
think you must be looking for a husband. Please throne of Avantī, were followers of
explain everything, O beautiful one. (19) Duryodhana’s. When the time came for their
sister [Mitravindā] to select her husband in the
Śrī Kālindī said: I am the daughter of the svayaṁvara ceremony, they forbade her to
sun-god. I desire to get as my husband the most choose Kṛṣṇa, although she was attracted to
excellent and munificent Lord Viṣṇu, and to Him. (30) My dear King, Lord Kṛṣṇa forcibly
that end I am performing severe penances. (20) took away Princess Mitravindā, the daughter of
719
His aunt Rājādhidevī, before the eyes of the ri- no gifts in exchange. (40) The King said: My
val kings. (31) Lord, who could be a better husband for my
daughter than You, the exclusive abode of all
O King, Nagnajit, the very pious King of transcendental qualities? On Your body the
Kośala, had a lovely daughter named Satyā, or goddess of fortune herself resides, never leav-
Nāgnajitī. (32) The kings who came as suitors ing You for any reason. (41) But to ascertain
were not allowed to marry her unless they could the proper husband for my daughter, O chief of
subdue seven sharp-horned bulls. These bulls the Sātvatas, we previously set a condition to
were extremely vicious and uncontrollable, and test the prowess of her suitors. (42) These seven
they could not tolerate even the smell of warri- wild bulls are impossible to tame, O hero. They
ors. (33) When the Supreme Personality of have defeated many princes, breaking their
Godhead, the master of the Vaiṣṇavas, heard of limbs. (43) If You can subdue them, O descend-
the princess who was to be won by the con- ant of Yadu, You will certainly be the appropri-
queror of the bulls, He went to the capital of ate bridegroom for my daughter, O Lord of Śrī.
Kauśalya with a large army. (34) The King of (44) Upon hearing these terms, the Lord tight-
Kośala, pleased to see Lord Kṛṣṇa, worshiped ened His clothing, expanded Himself into
Him by rising from his throne and offering Him seven forms and easily subdued the bulls. (45)
a seat of honor and substantial gifts. Lord Kṛṣṇa Lord Śauri tied up the bulls, whose pride and
also greeted the King respectfully. (35) When strength were now broken, and pulled them
the King’s daughter saw that most agreeable with ropes just as a child playfully pulls
suitor arrive, she immediately desired to have wooden toy bulls. (46) Then King Nagnajit,
Him, the Lord of Goddess Rāma. She prayed, pleased and astonished, presented his daughter
“May He become my husband. If I have kept to Lord Kṛṣṇa. The Supreme Personality of
my vows, may the sacred fire bring about the Godhead accepted this suitable bride in the
fulfillment of my hopes. (36) “Goddess proper Vedic fashion. (47) The King’s wives
Lakṣmī, Lord Brahma, Lord Śiva and the rulers felt the greatest ecstasy upon attaining Lord
of the various planets place the dust of His lotus Kṛṣṇa as the dear husband of the royal princess,
feet on their heads, and to protect the codes of and a mood of great festivity arose. (48)
religion, which He has created, He assumes Conchshells, horns and drums resounded,
pastime incarnations at various times. How along with vocal and instrumental music and
may that Supreme Personality of Godhead be- the sounds of brāhmaṇas, invoking blessings.
come pleased with me?” (37) King Nagnajit The joyful men and women adorned them-
first worshiped the Lord properly and then ad- selves with fine clothing and garlands. (49) As
dressed Him: “O Nārāyaṇa, Lord of the uni- the dowry, powerful King Nagnajit gave ten
verse, You are full in Your own spiritual pleas- thousand cows, three thousand young maidser-
ure. Therefore, what can this insignificant per- vants wearing golden ornaments on their necks
son do for You?” (38) and bedecked in fine clothing, nine thousand el-
ephants, a hundred times as many chariots as
Śukadeva Gosvāmī said: O beloved de- elephants, a hundred times as many horses as
scendant of Kuru, the Supreme Lord was chariots, and a hundred times as many manser-
pleased, and after accepting a comfortable seat vants as horses. (50-51) The King of Kośala,
He smiled and addressed the King in a voice as his heart melting with affection, had the bride
deep as the rumbling of a cloud. (39) and groom seated on their chariot, and then he
sent them on their way surrounded by a great
The Supreme Lord said: O ruler of men, army. (52)
learned authorities condemn begging for a per-
son in the royal order who is executing his reli- When the intolerant kings who had been ri-
gious duties. Even so, desiring your friendship, val suitors heard what had happened, they tried
I ask you for your daughter, though We offer to stop Lord Kṛṣṇa on the road as He took His
720
bride home. But just as the bulls had broken the water and wind fortifications; and with His
kings’ strength before, the Yadu warriors broke sword, the mura-pāśa cables. (4) With the
it now. (53) Arjuna, wielder of the Gāṇḍīva sound of His conchshell Lord Gadādhara then
bow, was always eager to please his friend shattered the magic seals of the fortress, along
Kṛṣṇa, and thus he drove back those opponents, with the hearts of its brave defenders, and with
who were shooting torrents of arrows at the His heavy club He demolished the surrounding
Lord. He did this just as a lion drives away in- earthen ramparts. (5)
significant animals. (54) Lord Devakī-suta, the
chief of the Yadus, then took His dowry and The five-headed demon Mura, who slept at
Satyā to Dvārakā and continued to live there the bottom of the city’s moat, awoke and rose
happily. (55) up out of the water when he heard the vibration
of Lord Kṛṣṇa’s Pāñcajanya conchshell, a
Bhadrā was a princess of the Kaikeya king- sound as terrifying as the thunder at the end of
dom and the daughter of Lord Kṛṣṇa’s paternal the cosmic age. (6) Shining with the blinding,
aunt Śrutakīrti. The Lord married Bhadrā when terrible effulgence of the sun’s fire at the end of
her brothers, headed by Santardana, offered her a millennium, Mura seemed to be swallowing
to Him. (56) Then the Lord married Lakṣmaṇā, up the three worlds with his five mouths. He
the daughter of the King of Madra. Kṛṣṇa ap- lifted up his trident and fell upon Garuḍa, the
peared alone at her svayaṁvara ceremony and son of Tārkṣya, like an attacking snake. (7)
took her away, just as Garuḍa once stole the Mura whirled his trident and then hurled it
demigods’ nectar. (57) fiercely at Garuḍa, roaring from all five
mouths. The sound filled the earth and sky, all
Lord Kṛṣṇa also acquired thousands of other directions and the limits of outer space, until it
wives equal to these when He killed reverberated against the very shell of the uni-
Bhaumāsura and freed the beautiful maidens verse. (8) Then with two arrows Lord Hari
the demon was holding captive. (58) struck the trident flying toward Garuḍa and
broke it into three pieces. Next the Lord hit
SB 10.59: The Killing of the Demon Mura’s faces with several arrows, and the de-
Naraka mon angrily hurled his club at the Lord. (9) As
Mura’s club sped toward Him on the battle-
[King Parīkṣit said:] How was field, Lord Gadāgraja intercepted it with His
Bhaumāsura, who kidnapped so many women, own and broke it into thousands of pieces.
killed by the Supreme Lord? Please narrate this Mura then raised his arms high and rushed at
adventure of Lord Śārṅgadhanvā’s. (1) the unconquerable Lord, who easily sliced off
his heads with His disc weapon. (10) Lifeless,
Śukadeva Gosvāmī said: After Bhauma Mura’s decapitated body fell into the water like
had stolen the earrings belonging to Indra’s a mountain whose peak has been severed by the
mother, along with Varuṇa’s umbrella and the power of Lord Indra’s thunderbolt. The de-
demigods’ playground at the peak of Mandara mon’s seven sons, enraged by their father’s
mountain, Indra went to Lord Kṛṣṇa and in- death, prepared to retaliate. (11) Ordered by
formed Him of these misdeeds. The Lord, tak- Bhaumāsura, Mura’s seven sonsTāmra,
ing His wife Satyabhāmā with Him, then rode Antarikṣa, Śravaṇa, Vibhāvasu, Vasu,
on Garuḍa to Prāgyotiṣa-pura, which was sur- Nabhasvān and Aruṇafollowed their general,
rounded on all sides by fortifications consisting Pīṭha, onto the battlefield bearing their weap-
of hills, unmanned weapons, water, fire and ons. (12) These fierce warriors furiously at-
wind, and by obstructions of mura-pāśa wire. tacked invincible Lord Kṛṣṇa with arrows,
(2-3) With His club the Lord broke through the swords, clubs, spears, lances and tridents, but
rock fortifications; with His arrows, the the Supreme Lord, with unfailing prowess, cut
weapon fortifications; with His disc, the fire, this mountain of weapons into tiny pieces with
721
His arrows. (13) The Lord severed the heads, The goddess of the earth then approached
thighs, arms, legs and armor of these opponents Lord Kṛṣṇa and presented Him with Aditi’s
led by Pīṭha and sent them all to the abode of earrings, which were made of glowing gold in-
Yamarāja. Narakāsura, the son of the earth, laid with shining jewels. She also gave Him a
could not contain his fury when he saw the fate Vaijayantī flower garland, Varuṇa’s umbrella
of his military leaders. Thus he went out of the and the peak of Mandara Mountain. (23) O
citadel with elephants born from the Milk King, after bowing down to Him and then
Ocean who were exuding mada from their fore- standing with joined palms, the goddess, her
heads out of excitement. (14) Lord Kṛṣṇa and mind filled with devotion, began to praise the
His wife, mounted upon Garuḍa, looked like a Lord of the universe, whom the best of demi-
cloud with lightning sitting above the sun. See- gods worship. (24)
ing the Lord, Bhauma released his Śataghnī
weapon at Him, whereupon all of Bhauma’s Goddess Bhūmi said: Obeisances unto
soldiers simultaneously attacked with their You, O Lord of the chief demigods, O holder
weapons. (15) At that moment Lord Gadāgraja of the conchshell, disc and club. O Supreme
shot His sharp arrows at Bhaumāsura’s army. Soul within the heart, You assume Your vari-
These arrows, displaying variegated feathers, ous forms to fulfill Your devotees’ desires.
soon reduced that army to a mass of bodies with Obeisances unto You. (25) My respectful obei-
severed arms, thighs and necks. The Lord sim- sances are unto You, O Lord, whose abdomen
ilarly killed the opposing horses and elephants. is marked with a depression like a lotus flower,
(16) who are always decorated with garlands of lo-
tus flowers, whose glance is as cool as the lotus
Lord Hari then struck down all the missiles and whose feet are engraved with lotuses. (26)
and weapons the enemy soldiers threw at Him, Obeisances unto You, the Supreme Lord
O hero of the Kurus, destroying each and every Vāsudeva, Viṣṇu, the primeval person, the
one with three sharp arrows. Meanwhile original seed. Obeisances unto You, the omnis-
Garuḍa, as he carried the Lord, struck the en- cient one. (27) Obeisances unto You of unlim-
emy’s elephants with his wings. Beaten by ited energies, the unborn progenitor of this uni-
Garuḍa’s wings, beak and talons, the elephants verse, the Absolute. O Soul of the high and the
fled back into the city, leaving Narakāsura low, O Soul of the created elements, O all-per-
alone on the battlefield to oppose Kṛṣṇa. (17- vading Supreme Soul, obeisances unto You.
19) Seeing his army driven back and tormented (28)
by Garuḍa, Bhauma attacked him with his
spear, which had once defeated Lord Indra’s Desiring to create, O unborn master, You in-
thunderbolt. But though struck by that mighty crease and then assume the mode of passion.
weapon, Garuḍa was not shaken. Indeed, he You do likewise with the mode of ignorance
was like an elephant hit with a flower garland. when You wish to annihilate the universe and
(20) Bhauma, frustrated in all his attempts, took with goodness when You wish to maintain it.
up his trident to kill Lord Kṛṣṇa. But even be- Nonetheless, You remain uncovered by these
fore he could release it, the Lord cut off his modes. You are time, the pradhāna, and the
head with His razor-sharp cakra as the demon puruṣa, O Lord of the universe, yet still You are
sat atop his elephant. (21) Fallen on the ground, separate and distinct. (29) This is illusion: that
Bhaumāsura’s head shone brilliantly, decorated earth, water, fire, air, ether, sense objects, dem-
as it was with earrings and an attractive helmet. igods, mind, the senses, false ego and the total
As cries of “Alas, alas!” and “Well done!” material energy exist independent of You. In
arose, the sages and principal demigods wor- fact, they are all within You, my Lord, who are
shiped Lord Mukunda by showering Him with one without a second. (30) Here is the son of
flower garlands. (22) Bhaumāsura. Frightened, he is approaching
Your lotus feet, since You remove the distress
722
of all who seek refuge in You. Please protect Then the imperishable Supreme Personality,
him. Place Your lotus hand, which dispels all assuming a separate form for each bride, duly
sins, upon his head. (31) married all the princesses simultaneously, each
in her own palace. (42) The Lord, performer of
Śukadeva Gosvāmī said: Thus entreated the inconceivable, constantly remained in each
by Goddess Bhūmi in words of humble devo- of His queens’ palaces, which were unequaled
tion, the Supreme Lord bestowed fearlessness and unexcelled by any other residence. There,
upon her grandson and then entered although fully satisfied within Himself, He en-
Bhaumāsura’s palace, which was filled with all joyed with His pleasing wives, and like an or-
manner of riches. (32) There Lord Kṛṣṇa saw dinary husband He carried out His household
sixteen thousand royal maidens, whom duties. (43) Thus those women obtained as their
Bhauma had taken by force from various kings. husband the husband of the goddess of fortune,
(33) The women became enchanted when they although even great demigods like Brahmā do
saw that most excellent of males enter. In their not know how to approach Him. With ever-in-
minds they each accepted Him, who had been creasing pleasure they experienced loving at-
brought there by destiny, as their chosen hus- traction for Him, exchanged smiling glances
band. (34) With the thought “May providence with Him and reciprocated with Him in ever-
grant that this man become my husband,” each fresh intimacy, replete with joking and femi-
and every princess absorbed her heart in con- nine shyness. (44) Although the Supreme
templation of Kṛṣṇa. (35) The Lord had the Lord’s queens each had hundreds of maidser-
princesses arrayed in clean, spotless garments vants, they chose to personally serve the Lord
and then sent them in palanquins to Dvārakā, by approaching Him humbly, offering Him a
together with great treasures of chariots, horses seat, worshiping Him with excellent parapher-
and other valuables. (36) Lord Kṛṣṇa also dis- nalia, bathing and massaging His feet, giving
patched sixty-four swift white elephants, de- Him pān to chew, fanning Him, anointing Him
scendants of Airāvata, who each sported four with fragrant sandalwood paste, adorning Him
tusks. (37) with flower garlands, dressing His hair, arrang-
ing His bed, bathing Him, and presenting Him
The Lord then went to the abode of Indra, with various gifts. (45)
the demigods’ king, and gave mother Aditi her
earrings; there Indra and his wife worshiped SB 10.60: Lord Kṛṣṇa Teases Queen
Kṛṣṇa and His beloved consort Satyabhāmā. Rukmiṇī.
Then, at Satyabhāmā’s behest the Lord up-
rooted the heavenly pārijāta tree and put it on Śrī Bādarāyaṇi said: Once, in the company
the back of Garuḍa. After defeating Indra and of her maidservants, Queen Rukmiṇī was per-
all the other demigods, Kṛṣṇa brought the sonally serving her husband, the spiritual mas-
pārijāta to His capital. (38-39) Once planted, ter of the universe, by fanning Him as He re-
the pārijāta tree beautified the garden of Queen laxed on her bed. (1) The unborn Personality of
Satyabhāmā’s palace. Bees followed the tree all Godhead, the supreme controller, who creates,
the way from heaven, greedy for its fragrance maintains and then devours this universe
and sweet sap. (40) Even after Indra had bowed simply as His play, took birth among the Yadus
down to Lord Acyuta, touched His feet with the to preserve His own laws. (2) Queen Rukmiṇī’s
tips of his crown and begged the Lord to fulfill quarters were extremely beautiful, boasting a
his desire, that exalted demigod, having canopy hung with brilliant strings of pearls, as
achieved his purpose, chose to fight with the well as effulgent jewels serving as lamps. Gar-
Supreme Lord. What ignorance there is among lands of jasmine and other flowers hung here
the gods! To hell with their opulence! (41) and there, attracting swarms of humming bees,
and the spotless rays of the moon shone through
723
the holes of the lattice windows. As aguru in- who similarly have nothing. Therefore, O slen-
cense drifted out of the window holes, my dear der one, the wealthy hardly ever worship Me.
King, the breeze wafting the scent of the (14) Marriage and friendship are proper be-
pārijāta grove carried the mood of a garden into tween two people who are equal in terms of
the room. There the Queen served her husband, their wealth, birth, influence, physical appear-
the Supreme Lord of all the worlds, as He re- ance and capacity for good progeny, but never
clined upon an opulent pillow on her bed, between a superior and an inferior. (15) O
which was as soft and white as the foam of Vaidarbhī, not being farsighted, you didn’t re-
milk. (3-6) From her maidservant’s hand God- alize this, and therefore you chose Us as your
dess Rukmiṇī took a yak-hair fan with a jew- husband, even though We have no good quali-
eled handle, and then she began to worship her ties and are glorified only by deluded beggars.
master by fanning Him. (7) Her hand adorned (16) Now you should definitely accept a more
with rings, bangles and the cāmara fan, Queen suitable husband, a first-class man of the royal
Rukmiṇī looked resplendent standing near order who can help you achieve everything you
Lord Kṛṣṇa. Her jeweled ankle-bells tinkled, want, both in this life and the next. (17) Kings
and her necklace glittered, reddened by the like Śiśupāla, Śālva, Jarāsandha and Danta-
kuṅkuma from her breasts, which were covered vakra all hate Me, O beautiful-thighed one, and
by the end of her sari. On her hips she wore a so does your elder brother Rukmī. (18) It was
priceless belt. (8) As He contemplated her, the to dispel the arrogance of these kings that I car-
goddess of fortune herself, who desires only ried you away, My good woman, for they were
Him, Lord Kṛṣṇa smiled. The Lord assumes blinded by the intoxication of power. My pur-
various forms to enact His pastimes, and He pose was to curb the strength of the wicked.
was pleased that the form the goddess of for- (19) We care nothing for wives, children and
tune had assumed was just suitable for her to wealth. Always satisfied within Ourselves, We
serve as His consort. Her charming face was do not work for body and home, but like a light,
adorned with curling hair, earrings, a locket on We merely witness. (20)
her neck, and the nectar of her bright, happy
smile. The Lord then spoke to her as follows. Śukadeva Gosvāmī said: Rukmiṇī had
(9) thought herself especially beloved by the Lord
because He never left her company. By saying
The Supreme Lord said: My dear princess, these things to her He vanquished her pride,
you were sought after by many kings as power- and then He stopped speaking. (21) Goddess
ful as the rulers of planets. They were all abun- Rukmiṇī had never before heard such unpleas-
dantly endowed with political influence, antries from her beloved, the Lord of universal
wealth, beauty, generosity and physical rulers, and she became frightened. A tremor
strength. (10) Since your brother and father of- arose in her heart, and in terrible anxiety she
fered you to them, why did you reject the King began to cry. (22) With her tender foot, efful-
of Cedi and all those other suitors, who stood gent with the reddish glow of her nails, she
before you, maddened by Cupid? Why, instead, scratched the ground, and tears darkened by her
did you choose Us, who are not at all your eye makeup sprinkled her kuṅkuma-reddened
equal? (11) Terrified of these kings, O lovely- breasts. There she stood, face downward, her
browed one, We took shelter in the ocean. We voice choked up by extreme sorrow. (23)
have become enemies of powerful men, and Rukmiṇī’s mind was overwhelmed with unhap-
We practically abandoned Our royal throne. piness, fear and grief. Her bangles slipped from
(12) O fine-browed lady, women are usually her hand, and her fan fell to the ground. In her
destined to suffer when they stay with men bewilderment she suddenly fainted, her hair
whose behavior is uncertain and who pursue a scattering all about as her body fell to the
path not approved by society. (13) We have no ground like a plantain tree blown over by the
material possessions, and We are dear to those wind. (24) Seeing that His beloved was so
724
bound to Him in love that she could not under- thus in pure consciousness You appear within
stand the full meaning of His teasing, merciful the heart as the Supersoul. You are always bat-
Lord Kṛṣṇa felt compassion for her. (25) The tling against the foolish material senses, and in-
Lord quickly got down from the bed. Manifest- deed even Your servants reject the privilege of
ing four arms, He picked her up, gathered her royal dominion, which leads to the blindness of
hair and caressed her face with His lotus hand. ignorance. (35) Your movements, inscrutable
(26) Wiping her tear-filled eyes and her breasts, even for sages who relish the honey of Your lo-
which were stained by tears of grief, the Su- tus feet, are certainly incomprehensible for hu-
preme Lord, the goal of His devotees, em- man beings who behave like animals. And just
braced His chaste wife, who desired nothing as Your activities are transcendental, O all-
but Him, O King. Expert in the art of pacifica- powerful Lord, so too are those of Your follow-
tion, Śrī Kṛṣṇa tenderly consoled pitiable ers. (36) You possess nothing because there is
Rukmiṇī, whose mind was bewildered by His nothing beyond You. Even the great enjoyers
clever joking and who did not deserve to suffer of tributeBrahmā and other demigodspay trib-
so. (27-28) ute to You. Those who are blinded by their
wealth and absorbed in gratifying their senses
The Supreme Lord said: O Vaidarbhī, do do not recognize You in the form of death. But
not be displeased with Me. I know that you are to the gods, the enjoyers of tribute, You are the
fully devoted to Me. I only spoke in jest, dear most dear, as they are to You. (37) You are the
lady, because I wanted to hear what you would embodiment of all human goals and are Your-
say. (29) I also wanted to see your face with lips self the final aim of life. Desiring to attain You,
trembling in loving anger, the reddish corners O all-powerful Lord, intelligent persons aban-
of your eyes throwing sidelong glances and the don everything else. It is they who are worthy
line of your beautiful eyebrows knit in a frown. of Your association, not men and women ab-
(30) The greatest pleasure worldly household- sorbed in the pleasure and grief resulting from
ers can enjoy at home is to spend time joking their mutual lust. (38) Knowing that great sages
with their beloved wives, My dear timid and who have renounced the sannyāsī’s daṇḍa pro-
temperamental one. (31) claim Your glories, that You are the Supreme
Soul of all the worlds, and that You are so gra-
Śukadeva Gosvāmī said: O King, Queen cious that You give away even Your own self,
Vaidarbhī was fully pacified by the Supreme I chose You as my husband, rejecting Lord
Personality of Godhead and understood that Brahmā, Lord Śiva and the rulers of heaven,
His words had been spoken in jest. Thus she whose aspirations are all frustrated by the force
gave up her fear that her beloved would reject of time, which is born from Your eyebrows.
her. (32) Smiling bashfully as she cast charm- What interest, then, could I have in any other
ing, affectionate glances upon the face of the suitors? (39)
Lord, the best of males, Rukmiṇī spoke the fol-
lowing, O descendant of Bharata. (33) My Lord, as a lion drives away lesser ani-
mals to claim his proper tribute, You drove off
Śrī Rukmiṇī said: Actually, what You have the assembled kings with the resounding twang
said is true, O lotus-eyed one. I am indeed un- of Your Śārṅga bow and then claimed me, Your
suitable for the almighty Personality of God- fair share. Thus it is sheer foolishness, my dear
head. What comparison is there between that Gadāgraja, for You to say You took shelter in
Supreme Lord, who is master of the three pri- the ocean out of fear of those kings. (40) Want-
mal deities and who delights in His own glory, ing Your association, the best of kingsAṅga,
and myself, a woman of mundane qualities Vainya, Jāyanta, Nāhuṣa, Gaya and othersa-
whose feet are grasped by fools? (34) Yes, my bandoned their absolute sovereignty and en-
Lord Urukrama, You lay down within the tered the forest to seek You out. How could
ocean as if afraid of the material modes, and those kings suffer frustration in this world, O
725
lotus-eyed one? (41) The aroma of Your lotus wanted to hear you speak like this. Indeed, eve-
feet, which is glorified by great saints, awards rything you said in reply to My words is most
people liberation and is the abode of Goddess certainly true. (49) Whatever benedictions you
Lakṣmī. What woman would take shelter of any hope for in order to become free of material de-
other man after savoring that aroma? Since You sires are ever yours, O fair and noble lady, for
are the abode of transcendental qualities, what you are My unalloyed devotee. (50) O sinless
mortal woman with the insight to distinguish one, I have now seen firsthand the pure love
her own true interest would disregard that fra- and chaste attachment you have for your hus-
grance and depend instead on someone who is band. Even though shaken by My words, your
always subject to terrible fear? (42) Because mind could not be pulled away from Me. (51)
You are suitable for me, I have chosen You, the Although I have the power to award spiritual
master and Supreme Soul of all the worlds, who liberation, lusty persons worship Me with pen-
fulfill our desires in this life and the next. May ance and vows in order to get My blessings for
Your feet, which give freedom from illusion by their mundane family life. Such persons are be-
approaching their worshiper, give shelter to me, wildered by My illusory energy. (52) O su-
who have been wandering from one material preme reservoir of love, unfortunate are they
situation to another. (43) O infallible Kṛṣṇa, let who even after obtaining Me, the Lord of both
each of the kings You named become the hus- liberation and material riches, hanker only for
band of a woman whose ears have never heard material treasures. These worldly gains can be
Your glories, which are sung in the assemblies found even in hell. Since such persons are ob-
of Śiva and Brahmā. After all, in the house- sessed with sense gratification, hell is a fitting
holds of such women these kings live like place for them. (53) Fortunately, O mistress of
asses, oxen, dogs, cats and slaves. (44) A the house, you have always rendered Me faith-
woman who fails to relish the fragrance of the ful devotional service, which liberates one from
honey of Your lotus feet becomes totally be- material existence. This service is very difficult
fooled, and thus she accepts as her husband or for the envious to perform, especially for a
lover a living corpse covered with skin, whisk- woman whose intentions are wicked, who lives
ers, nails, head-hair and body-hair and filled only to gratify her bodily demands, and who in-
with flesh, bones, blood, parasites, feces, mu- dulges in duplicity. (54) In all My palaces I can
cus, bile and air. (45) O lotus-eyed one, though find no other wife as loving as you, O most re-
You are satisfied within Yourself and thus spectful one. When you were to be married, you
rarely turn Your attention toward me, please disregarded all the kings who had assembled to
bless me with steady love for Your feet. It is seek your hand, and simply because you had
when You assume a predominance of passion heard authentic accounts concerning Me, you
in order to manifest the universe that You sent a brāhmaṇa to Me with your confidential
glance upon me, showing me what is indeed message. (55) When your brother, who had
Your greatest mercy. (46) Actually, I don’t been defeated in battle and then disfigured, was
consider Your words false, Madhūsudana. later killed during a gambling match on
Quite often an unmarried girl is attracted to a Aniruddha’s wedding day, you felt unbearable
man, as in the case of Ambā. (47) The mind of grief, yet out of fear of losing Me you spoke not
a promiscuous woman always hankers for new a word. By this silence you have conquered Me.
lovers, even if she is married. An intelligent (56) When you sent the messenger with your
man should not keep such an unchaste wife, for most confidential plan and yet I delayed going
if he does he will lose his good fortune both in to you, you began to see the whole world as
this life and the next. (48) void and wanted to quit your body, which could
never have been given to anyone but Me. May
The Supreme Lord said: O saintly lady, O this greatness of yours remain with you always;
princess, We deceived you only because We I can do nothing to reciprocate except joyfully
thank you for your devotion. (57)
726
saging His feet, giving Him pān to chew, fan-

Śukadeva Gosvāmī said: And so the self- ning Him, anointing Him with fragrant sandal-
satisfied Supreme Lord of the universe enjoyed wood paste, adorning Him with flower gar-
with the goddess of fortune, engaging her in lands, dressing His hair, arranging His bed,
lovers’ talks and thus imitating the ways of hu- bathing Him and presenting Him with various
man society. (58) The almighty Lord Hari, pre- gifts. (6)
ceptor of all the worlds, similarly behaved like
a conventional householder in the palaces of Among Lord Kṛṣṇa’s wives, each of whom
His other queens, performing the religious du- had ten sons, I previously mentioned eight prin-
ties of a family man. (59) cipal queens. I shall now recite for you the
names of those eight queens’ sons, headed by
SB 10.61: Lord Balarāma Slays Rukmī Pradyumna. (7) The first son of Queen Rukmiṇī
was Pradyumna, and also born of her were
Śukadeva Gosvāmī said: Each of Lord Cārudeṣṇa, Sudeṣṇa and the powerful
Kṛṣṇa’s wives gave birth to ten sons, who were Cārudeha, along with Sucāru, Cārugupta,
not less than their father, having all His per- Bhadracāru, Cārucandra, Vicāru and Cāru, the
sonal opulence. (1) Because each of these prin- tenth. None of these sons of Lord Hari was less
cesses saw that Lord Acyuta never left her pal- than his father. (8-9) The ten sons of
ace, each thought herself the Lord’s favorite. Satyabhāmā were Bhānu, Subhānu, Svarbhānu,
These women did not understand the full truth Prabhānu, Bhānumān, Candrabhānu, Bṛhad-
about Him. (2) The Supreme Lord’s wives were bhānu, Atibhānu(the eighth), Śrībhānu and
fully enchanted by His lovely, lotuslike face, Pratibhānu. Sāmba, Sumitra, Purujit, Śatajit,
His long arms and large eyes, His loving Sahasrajit, Vijaya, Citraketu, Vasumān, Dra-
glances imbued with laughter, and His charm- viḍa and Kratu were the sons of Jāmbavatī.
ing talks with them. But with all their charms These ten, headed by Sāmba, were their fa-
these ladies could not conquer the mind of the ther’s favorites. (10-12) The sons of Nāgnajitī
all-powerful Lord. (3) The arched eyebrows of were Vīra, Candra, Aśvasena, Citragu,
these sixteen thousand queens enchantingly ex- Vegavān, Vṛṣa, Āma, Śaṅku, Vasu and the op-
pressed those ladies’ secret intentions through ulent Kunti. (13) Śruta, Kavi, Vṛṣa, Vīra,
coyly smiling sidelong glances. Thus their eye- Subāhu, Bhadra, Śānti, Darśa and Pūrṇamāsa
brows boldly sent forth conjugal messages. Yet were sons of Kālindī. Her youngest son was
even with these arrows of Cupid, and with other Somaka. (14)
means as well, they could not agitate Lord
Kṛṣṇa’s senses. (4) Mādrā’s sons were Praghoṣa, Gātravān,
Siṁha, Bala, Prabala, Ūrdhaga, Mahāśakti,
Thus these women obtained as their husband Saha, Oja and Aparājita. (15) Mitravindā’s
the master of the goddess of fortune, although sons were Vṛka, Harṣa, Anila, Gṛdhra,
even great demigods like Brahmā do not know Vardhana, Unnāda, Mahāṁsa, Pāvana, Vahni
how to approach Him. With ever-increasing and Kṣudhi. (16) Saṅgrāmajit, Bṛhatsena, Śūra,
pleasure, they felt loving attraction for Him, ex- Praharaṇa, Arijit, Jaya and Subhadra were the
changed smiling glances with Him, eagerly an- sons of Bhadrā, together with Vāma, Āyur and
ticipated associating with Him in ever-fresh in- Satyaka. (17) Dīptimān, Tāmratapta and others
timacy and enjoyed in many other ways. (5) were the sons of Lord Kṛṣṇa and Rohiṇī. Lord
Although the Supreme Lord’s queens each had Kṛṣṇa’s son Pradyumna fathered the greatly
hundreds of maidservants, they chose to per- powerful Aniruddha in the womb of Rukma-
sonally serve the Lord by approaching Him vatī, the daughter of Rukmī. O King, this took
humbly, offering Him a seat, worshiping Him place while they were living in the city of Bho-
with excellent paraphernalia, bathing and mas- jakaṭa. (18) My dear King, the sons and grand-
sons of Lord Kṛṣṇa’s children numbered in the
727
tens of millions. Sixteen thousand mothers King of Kaliṅga laughed loudly at Lord
gave rise to this dynasty. (19) Balarāma, showing all his teeth. Lord Balarāma
could not tolerate this. (29) Next Rukmī ac-
King Parīkṣit said: How could Rukmī give cepted a bet of one hundred thousand coins,
his daughter to his enemy’s son? After all, which Lord Balarāma won. But Rukmī tried to
Rukmī had been defeated by Lord Kṛṣṇa in bat- cheat, declaring “I’m the winner!” (30) Shak-
tle and was waiting for an opportunity to kill ing with anger like the ocean on the full-moon
Him. Please explain this to me, O learned day, handsome Lord Balarāma, His naturally
onehow these two inimical parties became reddish eyes even redder in His fury, accepted
united through marriage. (20) Mystic yogīs can a wager of one hundred million gold coins. (31)
perfectly see that which has not yet happened, Lord Balarāma fairly won this wager also, but
as well as things in the past or present, beyond Rukmī again resorted to cheating and declared,
the senses, remote or blocked by physical ob- “I have won! Let these witnesses here say what
stacles. (21) they saw.” (32)
ŚrīŚukadeva Gosvāmī said: At her Just then a voice from the sky declared,
svayaṁvara ceremony, Rukmavatī herself “Balarāma has fairly won this wager. Rukmī is
chose Pradyumna, who was the re-embodiment surely lying.” (33) Urged on by the wicked
of Cupid. Then, although He fought alone on a kings, Rukmī ignored the divine voice. In fact
single chariot, Pradyumna defeated the assem- destiny itself was urging Rukmī on, and thus he
bled kings in battle and took her away. (22) ridiculed Lord Balarāma as follows. (34)
[Rukmī said:] You cowherds who wander
Though Rukmī always remembered his en- about the forests know nothing about dice.
mity toward Lord Kṛṣṇa, who had insulted him, Playing with dice and sporting with arrows are
in order to please his sister he sanctioned his only for kings, not for the likes of You. (35)
daughter’s marriage to his nephew. (23) O Thus insulted by Rukmī and ridiculed by the
King, Balī, the son of Kṛtavarmā, married kings, Lord Balarāma was provoked to anger.
Rukmiṇī’s young daughter, large-eyed Cāru- In the midst of the auspicious wedding assem-
matī. (24) bly, He raised His club and struck Rukmī dead.
(36) The King of Kaliṅga, who had laughed at
Rukmī gave his granddaughter Rocanā to Lord Balarāma and shown his teeth, tried to run
his daughter’s son, Aniruddha, despite Rukmī’s away, but the furious Lord quickly seized him
relentless feud with Lord Hari. Although on his tenth step and knocked out all his teeth.
Rukmī considered this marriage irreligious, he (37) Tormented by Lord Balarāma’s club, the
wanted to please his sister, bound as he was by other kings fled in fear, their arms, thighs and
the ropes of affection. (25) On the joyous occa- heads broken and their bodies drenched in
sion of that marriage, O King, Queen Rukmiṇī, blood. (38) When His brother-in-law Rukmī
Lord Balarāma, Lord Kṛṣṇa and several of the was slain, Lord Kṛṣṇa neither applauded nor
Lord’s sons, headed by Sāmba and Pradyumna, protested, O King, for He feared jeopardizing
went to the city of Bhojakaṭa. (26) After the His affectionate ties with either Rukmiṇī or
wedding, a group of arrogant kings headed by Balarāma. (39) Then the descendants of
the King of Kaliṅga told Rukmī, “You should Daśārha, headed by Lord Balarāma, seated
defeat Balarāma at dice. He’s not expert at dice, Aniruddha and His bride on a fine chariot and
O King, but still He’s quite addicted to it.” Thus set off from Bhojakaṭa for Dvārakā. Having
advised, Rukmī challenged Balarāma and be- taken shelter of Lord Madhusūdana, they had
gan a gambling match with Him. (27-28) In that fulfilled all their purposes. (40)
match Lord Balarāma first accepted a wager of
one hundred coins, then one thousand, then ten SB 10.62: The Meeting of Ūṣā and
thousand. Rukmī won this first round, and the Aniruddha
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broken, fool, when you have done battle with

King Parīkṣit said: The best of the Yadus one who is my equal. That fight will vanquish
married Bāṇāsura’s daughter, Ūṣā, and as a re- your conceit.” (8) Thus advised, unintelligent
sult a great, fearsome battle occurred between Bāṇāsura was delighted. The fool then went
Lord Hari and Lord Śaṅkara. Please explain home, O King, to wait for that which Lord Gi-
everything about this incident, O most power- riśa had predicted: the destruction of his prow-
ful of mystics. (1) ess. (9)
Śukadeva Gosvāmī said: Bāṇa was the old- In a dream Bāṇa’s daughter, the maiden Ūṣā,
est of the hundred sons fathered by the great had an amorous encounter with the son of Pra-
saint Bali Mahārāja, who gave the whole earth dyumna, though she had never before seen or
in charity to Lord Hari when He appeared as heard of her lover. (10) Losing sight of Him in
Vāmanadeva. Bāṇāsura, born from Bali’s se- her dream, Ūṣā suddenly sat up in the midst of
men, became a great devotee of Lord Śiva. His her girlfriends, crying out “Where are You, my
behavior was always respectable, and he was lover?” She was greatly disturbed and embar-
generous, intelligent, truthful and firm in his rassed. (11) Bāṇāsura had a minister named
vows. The beautiful city of Śoṇitapura was un- Kumbhāṇḍa, whose daughter was Citralekhā.
der his dominion. Because Lord Śiva had fa- A companion of Ūṣā’s, she was filled with cu-
vored him, the very demigods waited on riosity, and thus she inquired from her friend.
Bāṇāsura like menial servants. Once, when (12) [Citralekhā said:] Who are you searching
Śiva was dancing his tāṇḍava-nṛtya, Bāṇa espe- for, O fine-browed one? What is this hankering
cially satisfied the lord by playing a musical ac- you’re feeling? Until now, O princess, I haven’t
companiment with his one thousand arms. (2) seen any man take your hand in marriage. (13)
The lord and master of all created beings, the
compassionate refuge of his devotees, glad- [Ūṣā said:] In my dream I saw a certain man
dened Bāṇāsura by offering him the benedic- who had a darkblue complexion, lotus eyes,
tion of his choice. Bāṇa chose to have him, yellow garments and mighty arms. He was the
Lord Śiva, as the guardian of his city. (3) kind who touches women’s hearts. (14) It is
that lover I search for. After making me drink
Bāṇāsura was intoxicated with his strength. the honey of His lips, He has gone elsewhere,
One day, when Lord Śiva was standing beside and thus He has thrown me, hankering fer-
him, Bāṇāsura touched the lord’s lotus feet with vently for Him, into the ocean of distress. (15)
his helmet, which shone like the sun, and spoke
to him as follows. (4) [Bāṇāsura said:] O Lord Citralekhā said: I will remove your dis-
Mahādeva, I bow down to you, the spiritual tress. If He is to be found anywhere in the three
master and controller of the worlds. You are worlds, I will bring this future husband of yours
like the heavenly tree that fulfills the desires of who has stolen your heart. Please show me who
those whose desires are unfulfilled. (5) These He is. (16) Saying this, Citralekhā proceeded to
one thousand arms you bestowed upon me have draw accurate pictures of various demigods,
become merely a heavy burden. Besides you, I Gandharvas, Siddhas, Cāraṇas, Pannagas,
find no one in the three worlds worthy to fight. Daityas, Vidyādharas, Yakṣas and humans.
(6) (17) O King, among the humans, Citralekhā
drew pictures of the Vṛṣṇis, including
Eager to fight with the elephants who rule Śūrasena, Ānakadundubhi, Balarāma and
the directions, O primeval lord, I went forth, Kṛṣṇa. When Ūṣā saw the picture of Pra-
pulverizing mountains with my arms, which dyumna she became bashful, and when she saw
were itching for battle. But even those great el- Aniruddha’s picture she bent her head down in
ephants fled in fear. (7) Hearing this, Lord Śiva embarrassment. Smiling, she exclaimed, “He’s
became angry and replied, “Your flag will be the one! It’s Him!” (18-19)
729
at dice, there hung between His arms a garland

Citralekhā, endowed with mystic powers, of spring jasmines that had been smeared with
recognized Him as Kṛṣṇa’s grandson kuṅkuma powder from her breasts when He
[Aniruddha]. My dear King, she then traveled had embraced her. Bāṇāsura was astonished to
by the mystic skyway to Dvārakā, the city un- see all this. (29-30) Seeing Bāṇāsura enter with
der Lord Kṛṣṇa’s protection. (20) There she many armed guards, Aniruddha raised His iron
found Pradyumna’s son Aniruddha sleeping club and stood resolute, ready to strike anyone
upon a fine bed. With her yogic power she took who attacked Him. He resembled death person-
Him away to Śoṇitapura, where she presented ified holding his rod of punishment. (31) As the
her girlfriend Ūṣā with her beloved. (21) When guards converged on Him from all sides, trying
Ūṣā beheld Him, the most beautiful of men, her to capture Him, Aniruddha struck them just as
face lit up with joy. She took the son of Pra- the leader of a pack of boars strikes back at
dyumna to her private quarters, which men dogs. Hit by His blows, the guards fled the pal-
were forbidden even to see, and there enjoyed ace, running for their lives with shattered
with Him. (22) Ūṣā worshiped Aniruddha with heads, thighs and arms. (32) But even as
faithful service, offering Him priceless gar- Aniruddha was striking down the army of
ments, along with garlands, fragrances, in- Bāṇa, that powerful son of Bali angrily caught
cense, lamps, sitting places and so on. She also Him with the mystic nāga-pāśa ropes. When
offered Him beverages, all types of food, and Ūṣā heard of Aniruddha’s capture, she was
sweet words. As He thus remained hidden in overwhelmed with grief and depression; her
the young ladies’ quarters, Aniruddha did not eyes filled with tears, and she wept. (33)
notice the passing of the days, for His senses
were captivated by Ūṣā, whose affection for SB 10.63: Lord Kṛṣṇa Fights with
Him ever increased. (23-24) Bāṇāsura
The female guards eventually noticed un- Śukadeva Gosvāmī said: O descendant of
mistakable symptoms of romantic involvement Bharata, the relatives of Aniruddha, not seeing
in Ūṣā, who, having broken her maiden vow, Him return, continued to lament as the four
was being enjoyed by the Yadu hero and show- rainy months passed. (1) After hearing from
ing signs of conjugal happiness. The guards Nārada the news of Aniruddha’s deeds and His
went to Bāṇāsura and told him, “O King, we capture, the Vṛṣṇis, who worshiped Lord Kṛṣṇa
have detected in your daughter the kind of im- as their personal Deity, went to Śoṇitapura. (2)
proper behavior that spoils the reputation of a With Lord Balarāma and Lord Kṛṣṇa in the
young girl’s family. (25-26) “We have been lead, the chiefs of the Sātvata clanPradyumna,
carefully watching over her, never leaving our Sātyaki, Gada, Sāmba, Sāraṇa, Nanda,
posts, O master, so we cannot understand how Upananda, Bhadra and othersconverged with
this maiden, whom no man can even see, has an army of twelve divisions and laid siege to
been corrupted within the palace.” (27) Bāṇasura’s capital, completely surrounding the
city on all sides. (3-4) Bāṇāsura became filled
Very agitated to hear of his daughter’s cor- with anger upon seeing them destroy his city’s
ruption, Bāṇāsura rushed at once to the maid- suburban gardens, ramparts, watchtowers and
ens’ quarters. There he saw the pride of the Ya- gateways, and thus he went out to confront
dus, Aniruddha. (28) Bāṇāsura saw before him them with an army of equal size. (5) Lord Ru-
Cupid’s own son, possessed of unrivaled dra, accompanied by his son Kārtikeya and the
beauty, with dark-blue complexion, yellow gar- Pramathas, came riding on Nandi, his bull car-
ments, lotus eyes and formidable arms. His face rier, to fight Balarāma and Kṛṣṇa on Bāṇa’s be-
was adorned with effulgent earrings and hair, half. (6) A most astonishing, tumultuous and
and also with smiling glances. As He sat oppo- hair-raising battle then commenced, with Lord
site His most auspicious lover, playing with her
730
Kṛṣṇa matched against Lord Śaṅkara, and Pra- (19) Just then Bāṇāsura’s mother, Koṭarā, de-
dyumna against Kārtikeya. (7) Lord Balarāma siring to save her son’s life, appeared before
fought with Kumbhāṇḍa and Kūpakarṇa, Lord Kṛṣṇa naked and with her hair undone.
Sāmba with Bāṇa’s son, and Sātyaki with Bāṇa. (20) Lord Gadāgraja turned His face away to
(8) Brahmā and the other ruling demigods, avoid seeing the naked woman, and
along with Siddhas, Cāraṇas and great sages, as Bāṇāsuradeprived of his chariot, his bow shat-
well as Gandharvas, Apsarās and Yakṣas, all teredtook the opportunity to flee into his city.
came in their celestial airplanes to watch. (9) (21)
With sharp-pointed arrows discharged from
His bow Śārṅga, Lord Kṛṣṇa drove away the After Lord Śiva’s followers had been driven
various followers of Lord ŚivaBhūtas, Pra- away, the Śiva-jvara, who had three heads and
mathas, Guhyakas, Ḍākinīs, Yātudhānas, three feet, pressed forward to attack Lord
Vetālas, Vināyakas, Pretas, Mātās, Piśācas, Kṛṣṇa. As the Śiva-jvara approached, he
Kuṣmāṇḍas and Brahma-rākṣasas. (10-11) seemed to burn everything in the ten directions.
Lord Śiva, wielder of the trident, shot various (22) Seeing this personified weapon approach,
weapons at Lord Kṛṣṇa, wielder of Śārṅga. But Lord Nārāyaṇa then released His own personi-
Lord Kṛṣṇa was not in the least perplexed: He fied fever weapon, the Viṣṇu-jvara. The Śiva-
neutralized all these weapons with appropriate jvara and Viṣṇu-jvara thus battled each other.
counterweapons. (12) Lord Kṛṣṇa counteracted (23) The Śiva-jvara, overwhelmed by the
a brahmāstra with another brahmāstra, a wind strength of the Viṣṇu-jvara, cried out in pain.
weapon with a mountain weapon, a fire weapon But finding no refuge, the frightened Śiva-jvara
with a rain weapon, and Lord Śiva’s personal approached Lord Kṛṣṇa, the master of the
pāśupatāstra weapon with His own personal senses, hoping to attain His shelter. Thus with
weapon, the nārāyaṇāstra. (13) After bewilder- joined palms he began to praise the Lord. (24)
ing Lord Śiva by making him yawn with a
yawning weapon, Lord Kṛṣṇa proceeded to The Śiva-jvara said: I bow down to You of
strike down Bāṇāsura’s army with His sword, unlimited potencies, the Supreme Lord, the Su-
club and arrows. (14) Lord Kārtikeya was dis- persoul of all beings. You possess pure and
tressed by the flood of Pradyumna’s arrows complete consciousness and are the cause of
raining down from all sides, and thus he fled cosmic creation, maintenance and dissolution.
the battlefield on his peacock as blood poured Perfectly peaceful, You are the Absolute Truth
from his limbs. (15) Kumbhāṇḍa and Kūpa- to whom the Vedas indirectly refer. (25) Time;
karṇa, tormented by Lord Balarāma’s club, fell fate; karma; the jīva and his propensities; the
down dead. When the soldiers of these two de- subtle material elements; the material body; the
mons saw that their leaders had been killed, life air; false ego; the various senses; and the
they scattered in all directions. (16) totality of these as reflected in the living be-
ing’s subtle bodyall this constitutes your mate-
Bāṇāsura was furious to see his entire mili- rial illusory energy, māyā, an endless cycle like
tary force being torn apart. Leaving his fight that of seed and plant. I take shelter of You, the
with Sātyaki, he charged across the battlefield negation of this māyā. (26) With various inten-
on his chariot and attacked Lord Kṛṣṇa. (17) tions, You perform pastimes to maintain the
Excited to a frenzy by the fighting, Bāṇa sim- demigods, the saintly persons and the codes of
ultaneously pulled taut all the strings of his five religion for this world. By these pastimes You
hundred bows and fixed two arrows on each also kill those who stray from the right path and
string. (18) Lord Śrī Hari split every one of live by violence. Indeed, your present incarna-
Bāṇāsura’s bows simultaneously, and also tion is meant to relieve the earth’s burden. (27)
struck down his chariot driver, chariot and I am tortured by the fierce power of Your terri-
horses. The Lord then sounded His conchshell. ble fever weapon, which is cold yet burning.
All embodied souls must suffer as long as they
731
remain bound to material ambitions and thus the ultimate controller. You are nonetheless
averse to serving Your feet. (28) perceived in terms of the transformations of
matter effected by Your illusory energytrans-
The Supreme Lord said: O three-headed formations You sanction so that the various
one, I am pleased with you. May your fear of material qualities can fully manifest. (38) O al-
My fever weapon be dispelled, and may who- mighty one, just as the sun, though hidden by a
ever remembers our conversation here have no cloud, illuminates the cloud and all other visi-
reason to fear you. (29) Thus addressed, the ble forms as well, so You, although hidden by
Māheśvara-jvara bowed down to the infallible the material qualities, remain self-luminous
Lord and went away. But Bāṇāsura then ap- and thus reveal all those qualities, along with
peared, riding forth on his chariot to fight Lord the living entities who possess them. (39)
Kṛṣṇa. (30) Carrying numerous weapons in his
thousand hands, O King, the terribly infuriated Their intelligence bewildered by Your
demon shot many arrows at Lord Kṛṣṇa, the māyā, fully attached to children, wife, home
carrier of the disc weapon. (31) As Bāṇa con- and so on, persons immersed in the ocean of
tinued hurling weapons at Him, the Supreme material misery sometimes rise to the surface
Lord began using His razor-sharp cakra to cut and sometimes sink down. (40) One who has
off Bāṇāsura’s arms as if they were tree attained this human form of life as a gift from
branches. (32) Lord Śiva felt compassion for God, yet who fails to control his senses and
his devotee Bāṇāsura, whose arms were being honor Your feet, is surely to be pitied, for he is
cut off, and thus he approached Lord only cheating himself. (41) That mortal who re-
Cakrāyudha [Kṛṣṇa] and spoke to Him as fol- jects Youhis true Self, dearmost friend, and
lows. (33) Lordfor the sake of sense objects, whose nature
is just the opposite, refuses nectar and instead
Śrī Rudra said: You alone are the Absolute consumes poison. (42) I, Lord Brahmā, the
Truth, the supreme light, the mystery hidden other demigods and the pure-minded sages
within the verbal manifestation of the Absolute. have all surrendered wholeheartedly unto You,
Those whose hearts are spotless can see You, our dearmost Self and Lord. (43) Let us wor-
for You are uncontaminated, like the sky. (34) ship You, the Supreme Lord, to be freed from
The sky is Your navel, fire Your face, water material life. You are the maintainer of the uni-
Your semen, and heaven Your head. The cardi- verse and the cause of its creation and demise.
nal directions are Your sense of hearing, herbal Equipoised and perfectly at peace, You are the
plants the hairs on Your body, and water-bear- true friend, Self and worshipable Lord. You are
ing clouds the hair on Your head. The earth is one without a second, the shelter of all the
Your foot, the moon Your mind, and the sun worlds and all souls. (44)
Your vision, while I am Your ego. The ocean is
Your abdomen, Indra Your arm, Lord Brahmā This Bāṇāsura is my dear and faithful fol-
Your intelligence, the progenitor of mankind lower, and I have awarded him freedom from
Your genitals, and religion Your heart. You are fear. Therefore, my Lord, please grant him
indeed the original puruṣa, creator of the Your mercy, just as You showed mercy to
worlds. (35-36) Your current descent into the Prahlāda, the lord of the demons. (45)
material realm, O Lord of unrestricted power,
is meant for upholding the principles of justice The Supreme Lord said: My dear lord, for
and benefiting the entire universe. We demi- your pleasure We must certainly do what you
gods, each depending on Your grace and au- have requested of Us. I fully agree with your
thority, develop the seven planetary systems. conclusion. (46) I will not kill this demonic son
(37) You are the original person, one without a of Vairocani, for I gave Prahlāda Mahārāja the
second, transcendental and self-manifesting. benediction that I would not kill any of his de-
Uncaused, you are the cause of all, and You are scendants. (47) It was to subdue Bāṇāsura’s
732
false pride that I severed his arms. And I slew tus-eyed Supreme Lord, maintainer of the uni-
his mighty army because it had become a bur- verse, went to the well and saw the lizard. Then
den upon the earth. (48) This demon, who still with His left hand He easily lifted it out. (5)
has four arms, will be immune to old age and Touched by the hand of the glorious Supreme
death, and he will serve as one of your principal Lord, the being at once gave up its lizard form
attendants. Thus he will have nothing to fear on and assumed that of a resident of heaven. His
any account. (49) complexion was beautifully colored like mol-
ten gold, and he was adorned with wonderful
Thus attaining freedom from fear, Bāṇāsura ornaments, clothes and garlands. (6) Lord
offered obeisances to Lord Kṛṣṇa by touching Kṛṣṇa understood the situation, but to inform
his head to the ground. Bāṇa then seated people in general He inquired as follows: “Who
Aniruddha and His bride on their chariot and are you, O greatly fortunate one? Seeing your
brought them before the Lord. (50) At the front excellent form, I think you must surely be an
of the party Lord Kṛṣṇa then placed Aniruddha exalted demigod. (7) “By what past activity
and His bride, both beautifully adorned with were you brought to this condition? It seems
fine clothes and ornaments, and surrounded you did not deserve such a fate, O good soul.
them with a full military division. Thus Lord We are eager to know about you, so please in-
Kṛṣṇa took His leave of Lord Śiva and de- form us about yourselfif, that is, you think this
parted. (51) The Lord then entered His capital. the proper time and place to tell us.” (8)
The city was lavishly decorated with flags and
victory arches, and its avenues and crossways Śukadeva Gosvāmī said: Thus questioned
were all sprinkled with water. As conchshells, by Kṛṣṇa, whose forms are unlimited, the King,
ānakas and dundubhi drums resounded, the his helmet as dazzling as the sun, bowed down
Lord’s relatives, the brāhmaṇas and the general to Lord Mādhava and replied as follows. (9)
populace all came forward to greet Him re-
spectfully. (52) King Nṛga said: I am a king known as
Nṛga, the son of Ikṣvāku. Perhaps, Lord, You
Whoever rises early in the morning and re- have heard of me when lists of charitable men
members Lord Kṛṣṇa’s victory in His battle were recited. (10) What could possibly be un-
with Lord Śiva will never experience defeat. known to You, O master? With vision undis-
(53) turbed by time, You witness the minds of all
living beings. Nevertheless, on Your order I
SB 10.64: The Deliverance of King Nṛga will speak. (11) I gave in charity as many cows
as there are grains of sand on the earth, stars in
Śrī Bādarāyaṇi said: O King, one day the heavens, or drops in a rain shower. (12)
Sāmba, Pradyumna, Cāru, Bhānu, Gada and Young, brown, milk-laden cows, who were
other young boys of the Yadu dynasty went to well-behaved, beautiful and endowed with
a small forest to play. (1) After playing for a good qualities, who were all acquired honestly,
long time, they became thirsty. As they and who had gilded horns, silver-plated hooves
searched for water, they looked inside a dry and decorations of fine ornamental cloths and
well and saw a peculiar creature. (2) The boys garlandssuch were the cows, along with their
were astonished to behold this creature, a lizard calves, that I gave in charity. (13) I first hon-
who looked like a hill. They felt sorry for it and ored the brāhmaṇas who were recipients of my
tried to lift it out of the well. (3) They caught charity by decorating them with fine orna-
on to the trapped lizard with leather thongs and ments. Those most exalted brāhmaṇas, whose
then with woven ropes, but still they could not families were in need, were young and pos-
lift it out. So they went to Lord Kṛṣṇa and ex- sessed of excellent character and qualities.
citedly told Him about the creature. (4) The lo- They were dedicated to truth, famous for their
austerity, vastly learned in the Vedic scriptures
733
and saintly in their behavior. I gave them cows, them, and I always hankered for Your audi-
land, gold and houses, along with horses, ele- ence. Therefore, even till now I have never for-
phants and marriageable girls with maidser- gotten [my past life]. (25) O almighty one, how
vants, as well as sesame, silver, fine beds, is it that my eyes see You here before me? You
clothing, jewels, furniture and chariots. In ad- are the Supreme Soul, whom the greatest mas-
dition, I performed Vedic sacrifices and exe- ters of mystic yoga can meditate upon within
cuted various pious welfare activities. (14-15) their pure hearts only by employing the spir-
itual eye of the Vedas. Then how, O transcen-
Once a cow belonging to a certain first-class dental Lord, are You directly visible to me,
brāhmaṇa wandered away and entered my herd. since my intelligence has been blinded by the
Unaware of this, I gave that cow in charity to a severe tribulations of material life? Only one
different brāhmaṇa. (16) When the cow’s first who has finished his material entanglement in
owner saw her being led away, he said, “She is this world should be able to see You. (26) O
mine!” The second brāhmaṇa, who had ac- Devadeva, Jagannātha, Govinda, Puruṣottama,
cepted her as a gift, replied, “No, she’s mine! Nārāyaṇa, Hṛṣīkeśa, Puṇyaśloka, Acyuta,
Nṛga gave her to me.” (17) As the two Avyaya! O Kṛṣṇa, please permit me to depart
brāhmaṇas argued, each trying to fulfill his own for the world of the demigods. Wherever I live,
purpose, they came to me. One of them said, O master, may my mind always take shelter of
“You gave me this cow,” and the other said, Your feet. (27-28) I offer my repeated obei-
“But you stole her from me.” Hearing this, I sances unto You, Kṛṣṇa, the son of Vasudeva.
was bewildered. (18) Finding myself in a terri- You are the source of all beings, the Supreme
ble dilemma concerning my duty in the situa- Absolute Truth, the possessor of unlimited po-
tion, I humbly entreated both the brāhmaṇas: “I tencies, the master of all spiritual disciplines.
will give one hundred thousand of the best (29)
cows in exchange for this one. Please give her
back to me. Your good selves should be merci- Having spoken thus, Mahārāja Nṛga circum-
ful to me, your servant. I did not know what I ambulated Lord Kṛṣṇa and touched his crown
was doing. Please save me from this difficult to the Lord’s feet. Granted permission to de-
situation, or I’ll surely fall into a filthy hell.” part, King Nṛga then boarded a wonderful ce-
(19-20) The present owner of the cow said, “I lestial airplane as all the people present looked
don’t want anything in exchange for this cow, on. (30)
O King,” and went away. The other brāhmaṇa
declared, “I don’t want even ten thousand more The Supreme Personality of Godhead, Lord
cows [than you are offering],” and he too went Kṛṣṇa, the son of Devakī who is especially de-
away. (21) O Lord of lords, O master of the uni- voted to the brāhmaṇas and who embodies the
verse, the agents of Yamarāja, taking advantage essence of religion, then spoke to His personal
of the opportunity thus created, later carried me associates and thus instructed the royal class in
to his abode. There Yamarāja himself ques- general. (31) [Lord Kṛṣṇa said:] How indigest-
tioned me. (22) [Yamarāja said:] My dear King, ible is the property of a brāhmaṇa, even when
do you wish to experience the results of your enjoyed just slightly and by one more potent
sins first, or those of your piety? Indeed, I see than fire! What then to speak of kings who try
no end to the dutiful charity you have per- to enjoy it, presuming themselves lords. (32) I
formed, or to your consequent enjoyment in the do not consider hālāhala to be real poison, be-
radiant heavenly planets. (23) I replied, “First, cause it has an antidote. But a brāhmaṇa’s prop-
my lord, let me suffer my sinful reactions,” and erty, when stolen, can truly be called poison,
Yamarāja said, “Then fall!” At once I fell, and for it has no antidote in this world. (33) Poison
while falling I saw myself becoming a lizard, O kills only the person who ingests it, and an or-
master. (24) O Keśava, as Your servant I was dinary fire may be extinguished with water. But
devoted to the brāhmaṇas and generous to the fire generated from the kindling wood of a
734
brāhmaṇa’s property burns the thief’s entire men and their wives embraced Lord Balarāma.
family down to the root. (34) If a person enjoys The Lord then offered respects to His parents,
a brāhmaṇa’s property without receiving due and they joyfully greeted Him with prayers. (2)
permission, that property destroys three gener- [Nanda and Yaśodā prayed,] “O descendant of
ations of his family. But if he takes it by force Daśārha, O Lord of the universe, may You and
or gets the government or other outsiders to Your younger brother Kṛṣṇa ever protect us.”
help him usurp it, then ten generations of his Saying this, they raised Śrī Balarāma onto their
ancestors and ten generations of his descend- laps, embraced Him and moistened Him with
ants are all destroyed. (35) Members of the tears from their eyes. (3) Lord Balarāma then
royal order, blinded by royal opulence, fail to paid proper respects to the elder cowherd men,
foresee their own downfall. Childishly hanker- and the younger ones all greeted Him respect-
ing to enjoy a brāhmaṇa’s property, they are ac- fully. He met them all with smiles, handshakes
tually hankering to go to hell. (36) For as many and so on, dealing personally with each one ac-
years as there are particles of dust touched by cording to age, degree of friendship, and family
the tears of generous brāhmaṇas who have de- relationship. Then, after resting, the Lord ac-
pendent families and whose property is stolen, cepted a comfortable seat, and they all gathered
uncontrolled kings who usurp a brāhmaṇa’s around Him. With voices faltering out of love
property are cooked, along with their royal for Him, those cowherds, who had dedicated
families, in the hell known as Kumbhīpāka. everything to lotus-eyed Kṛṣṇa, asked about the
(37-38) Whether it be his own gift or someone health of their dear ones [in Dvārakā], and
else’s, a person who steals a brāhmaṇa’s prop- Balarāma in turn asked about the cowherds’
erty will take birth as a worm in feces for sixty welfare. (4-6) [The cowherds said:] O Rāma,
thousand years. (39) I do not desire brāhmaṇas’ are all our relatives doing well? And Rāma, do
wealth. Those who lust after it become short- all of you, with your wives and children, still
lived and are defeated. They lose their king- remember us? (7) It is our great fortune that sin-
doms and become snakes, who trouble others. ful Kaṁsa has been killed and our dear relatives
(40) My dear followers, never treat a learned have been freed. And it is also our good fortune
brāhmaṇa harshly, even if he has sinned. Even that our relatives have killed and defeated their
if he attacks you physically or repeatedly curses enemies and found complete security in a great
you, always continue to offer him obeisances. fortress. (8)
(41) Just us I always carefully bow down to
brāhmaṇas, so all of you should likewise bow [Śukadeva Gosvāmī continued:] Honored
down to them. I will punish anyone who acts to have the personal audience of Lord
otherwise. (42) When a brāhmaṇa’s property is Balarāma, the young gopīs smiled and asked
stolen, even unknowingly, it certainly causes Him, “Is Kṛṣṇa, the darling of the city women,
the person who takes it to fall down, just as the living happily? (9) “Does He remember His
brāhmaṇa’s cow did to Nṛga. (43) Having thus family members, especially His father and
instructed the residents of Dvārakā, Lord mother? Do you think He will ever come back
Mukunda, purifier of all the worlds, entered His even once to see His mother? And does mighty-
palace. (44) armed Kṛṣṇa remember the service we always
did for Him? (10) “For Kṛṣṇa’s sake, O de-
SB 10.65: Lord Balarāma Visits scendant of Dāśārha, we abandoned our moth-
Vṛndāvana ers, fathers, brothers, husbands, children and
sisters, even though these family relations are
Śukadeva Gosvāmī said: O best of the Ku- difficult to give up. But now, O Lord, that same
rus, once Lord Balarāma, eager to visit His Kṛṣṇa has suddenly abandoned us and gone
well-wishing friends, mounted His chariot and away, breaking off all affectionate ties with us.
traveled to Nanda Gokula. (1) Having long suf- And yet how could any woman fail to trust His
fered the anxiety of separation, the cowherd promises? (11-12) “How can intelligent city
735
women possibly trust the words of one whose from the effects of the liquor. (23) Intoxicated
heart is so unsteady and who is so ungrateful? with joy, Lord Balarāma sported flower gar-
They must believe Him because He speaks so lands, including the famous Vaijayantī. He
wonderfully, and also because His beautiful wore a single earring, and beads of perspiration
smiling glances arouse their lust. (13) “Why decorated His smiling lotus face like snow-
bother talking about Him, dear gopī? Please flakes. The Lord then summoned the Yamunā
talk of something else. If He passes His time River so that He could play in her waters, but
without us, then we shall similarly pass ours she disregarded His command, thinking He was
[without Him].” (14) While speaking these drunk. This angered Balarāma, and He began
words, the young cowherd women remembered dragging the river with the tip of His plow. (24-
Lord Śauri’s laughter, His pleasing conversa- 25) [Lord Balarāma said:] O sinful one disre-
tions with them, His attractive glances, His specting Me, you do not come when I call you
style of walking and His loving embraces. Thus but rather move only by your own whim.
they began to cry. (15) Therefore, with the tip of My plow I shall bring
you here in a hundred streams! (26) [Śukadeva
The Supreme Lord Balarāma, the attractor Gosvāmī continued:] Thus scolded by the Lord,
of all, being expert at various kinds of concili- O King, the frightened river-goddess Yamunā
ation, consoled the gopīs by relaying to them came and fell at the feet of Śrī Balarāma, the
the confidential messages Lord Kṛṣṇa had sent beloved descendant of Yadu. Trembling, she
with Him. These messages deeply touched the spoke to Him the following words. (27) [God-
gopīs’ hearts. (16) Lord Balarāma, the Person- dess Yamunā said:] Rāma, Rāma, O mighty-
ality of Godhead, resided there for the two armed one! I know nothing of Your prowess.
months of Madhu and Mādhava, and during the With a single portion of Yourself You hold up
nights He gave His cowherd girlfriends conju- the earth, O Lord of the universe. (28) My Lord,
gal pleasure. (17) please release me. O soul of the universe, I
didn’t understand Your position as the Su-
In the company of numerous women, Lord preme Godhead, but now I have surrendered
Balarāma enjoyed in a garden by the Yamunā unto You, and You are always kind to Your
River. This garden was bathed in the rays of the devotees. (29)
full moon and caressed by breezes bearing the
fragrance of night-blooming lotuses. (18) Sent [Śukadeva Gosvāmī continued:] There-
by the demigod Varuṇa, the divine vāruṇī liq- upon Lord Balarāma released the Yamunā and,
uor flowed from a tree hollow and made the en- like the king of the elephants with his entourage
tire forest even more fragrant with its sweet of she-elephants, entered the river’s water with
aroma. (19) The wind carried to Balarāma the His female companions. (30) The Lord played
fragrance of that flood of sweet liquor, and in the water to His full satisfaction, and when
when He smelled it He went [to the tree]. There He came out Goddess Kānti presented Him
He and His female companions drank. (20) As with blue garments, precious ornaments and a
the Gandharvas sang His glories, Lord brilliant necklace. (31) Lord Balarāma dressed
Balarāma enjoyed within the brilliant circle of Himself in the blue garments and put on the
young women. He appeared just like Indra’s el- gold necklace. Anointed with fragrances and
ephant, the lordly Airāvata, enjoying in the beautifully adorned, He appeared as re-
company of she-elephants. (21) At that time splendent as Indra’s royal elephant. (32) Even
kettledrums resounded in the sky, the Gandhar- today, O King, one can see how the Yamunā
vas joyfully rained down flowers, and the great flows through the many channels created when
sages praised Lord Balarāma’s heroic deeds. it was dragged by the unlimitedly powerful
(22) As His deeds were sung, Lord Halāyudha Lord Balarāma. Thus she demonstrates His
wandered as if inebriated among the various prowess. (33) Thus for Lord Balarāma all the
forests with His girlfriends. His eyes rolled nights passed like a single night as He enjoyed
736
in Vraja, His mind enchanted by the exquisite

charm and beauty of Vraja’s young ladies. (34) Upon observing Lord Kṛṣṇa’s preparations
for battle, the mighty warrior Pauṇḍraka
SB 10.66: Pauṇḍraka, the False Vāsudeva quickly went out of the city with two full mili-
tary divisions. (11) Pauṇḍraka’s friend, the
Śukadeva Gosvāmī said: O King, while King of Kāśī, followed behind, O King, leading
Lord Balarāma was away visiting Nanda’s vil- the rear guard with three akṣauhiṇī divisions.
lage of Vraja, the ruler of Karūṣa, foolishly Lord Kṛṣṇa saw that Pauṇḍraka was carrying
thinking “I am the Supreme Lord, Vāsudeva,” the Lord’s own insignia, such as the conchshell,
sent a messenger to Lord Kṛṣṇa. (1) Pauṇḍraka disc, sword and club, and also an imitation
was emboldened by the flattery of childish Śārṅga bow and Śrīvatsa mark. He wore a
men, who told him, “You are Vāsudeva, the Su- mock Kaustubha gem, was decorated with a
preme Lord and master of the universe, who garland of forest flowers and was dressed in up-
have now descended to the earth.” Thus he imper and lower garments of fine yellow silk. His
agined himself to be the infallible Personality banner bore the image of Garuḍa, and he wore
of Godhead. (2) Thus slow-witted King a valuable crown and gleaming, shark-shaped
Pauṇḍraka sent a messenger to the inscrutable earrings. (12-14) Lord Hari laughed heartily
Lord Kṛṣṇa at Dvārakā. Pauṇḍraka was acting when He saw how the King had dressed up in
just like an unintelligent child whom other chil- exact imitation of His own appearance, just like
dren are pretending is a king. (3) Arriving in an actor onstage. (15) The enemies of Lord
Dvārakā, the messenger found lotus-eyed Hari attacked Him with tridents, clubs, bludg-
Kṛṣṇa in His royal assembly and relayed the eons, pikes, ṛṣtis, barbed darts, lances, swords,
King’s message to that almighty Lord. (4) axes and arrows. (16) But Lord Kṛṣṇa fiercely
struck back at the army of Pauṇḍraka and
[On Pauṇḍraka’s behalf, the messenger Kāśirāja, which consisted of elephants, chari-
said:] I am the one and only Lord Vāsudeva, ots, cavalry and infantry. The Lord tormented
and there is no other. It is I who have descended His enemies with His club, sword, Sudarśana
to this world to show mercy to the living be- disc and arrows, just as the fire of annihilation
ings. Therefore, give up Your false name. (5) O torments the various kinds of creatures at the
Sātvata, give up my personal symbols, which end of a cosmic age. (17) The battlefield,
out of foolishness You now carry, and come to strewn with the dismembered chariots, horses,
me for shelter. If You do not, then You must elephants, humans, mules and camels that had
give me battle. (6) been cut to pieces by the Lord’s disc weapon,
shone like the gruesome playground of Lord
Śukadeva Gosvāmī said: King Ugrasena Bhūtapati, giving pleasure to the wise. (18)
and the other members of the assembly laughed
loudly when they heard this vain boasting of Lord Kṛṣṇa then addressed Pauṇḍraka:
unintelligent Pauṇḍraka. (7) The Personality of My dear Pauṇḍraka, the very weapons you
Godhead, after enjoying the jokes of the assem- spoke of through your messenger, I now release
bly, told the messenger [to relay a message to unto you. (19) O fool, now I shall make you re-
his master:] “You fool, I will indeed let loose nounce My name, which you have falsely as-
the weapons you boast of in this way. (8) sumed. And I will certainly take shelter of you
“When you lie dead, O fool, your face covered if I do not wish to fight you. (20) Having thus
by vultures, herons and vaṭa birds, you will be- derided Pauṇḍraka, Lord Kṛṣṇa destroyed his
come the shelter of dogs.” (9) When the Lord chariot with His sharp arrows. The Lord then
had thus spoken, the messenger conveyed His cut off his head with the Sudarśana disc, just as
insulting reply to his master in its entirety. Lord Lord Indra lops off a mountain peak with his
Kṛṣṇa then mounted His chariot and went to the thunderbolt weapon. (21) With His arrows,
vicinity of Kāśī. (10) Lord Kṛṣṇa similarly severed Kāśirāja’s head
737
from his body, sending it flying into Kāśī city tongue, the demon shook his flaming trident.
like a lotus flower thrown by the wind. (22) (32-33) On legs as tall as palm trees, the mon-
Having thus killed envious Pauṇḍraka and his ster raced toward Dvārakā in the company of
ally, Lord Kṛṣṇa returned to Dvārakā. As He ghostly spirits, shaking the ground and burning
entered the city, the Siddhas of heaven chanted the world in all directions. (34) Seeing the ap-
His immortal, nectarean glories. (23) By con- proacḥ of the fiery demon created by the ab-
stantly meditating upon the Supreme Lord, hicāra ritual, the residents of Dvārakā were all
Pauṇḍraka shattered all his material bonds. In- struck with fear, like animals terrified by a for-
deed, by imitating Lord Kṛṣṇa’s appearance, O est fire. (35) Distraught with fear, the people
King, he ultimately became Kṛṣṇa conscious. cried out to the Supreme Personality of God-
(24) head, who was then playing at dice in the royal
court: “Save us! Save us, O Lord of the three
Seeing a head decorated with earrings lying worlds, from this fire burning up the city!” (36)
at the gate of the royal palace, the people pre- When Lord Kṛṣṇa heard the people’s agitation
sent were puzzled. Some of them asked, “What and saw that even His own men were disturbed,
is this?” and others said, “It is a head, but whose that most worthy giver of shelter simply
is it?” (25) My dear King, when they recog- laughed and told them, “Do not fear; I shall pro-
nized it as the head of their Kingthe lord of tect you.” (37)
Kāśihis queens, sons and other relatives, along
with all the citizens of the city, began to cry pit- The almighty Lord, the internal and external
ifully: “Alas, we are killed! O my lord, my witness of all, understood that the monster had
lord!” (26) After the King’s son Sudakṣiṇa had been produced by Lord Śiva from the sacrificial
performed the obligatory funeral rituals for his fire. To defeat the demon, Kṛṣṇa dispatched His
father, he resolved within his mind: “Only by disc weapon, who was waiting at His side. (38)
killing my father’s murderer can I avenge his That Sudarśana, the disc weapon of Lord
death.” Thus the charitable Sudakṣiṇa, together Mukunda, blazed forth like millions of suns.
with his priests, began worshiping Lord Mahe- His effulgence blazed like the fire of universal
śvara with great attention. (27-28) Satisfied by annihilation, and with his heat he pained the
the worship, the powerful Lord Śiva appeared sky, all the directions, heaven and earth, and
in the sacred precinct of Avimukta and offered also the fiery demon. (39) Frustrated by the
Sudakṣiṇa his choice of benedictions. The power of Lord Kṛṣṇa’s weapon, O King, the
prince chose as his benediction a means to slay fiery creature produced by black magic turned
his father’s killer. (29) Lord Śiva told him, “Ac- his face away and retreated. Created for vio-
companied by brāhmaṇas, serve the lence, the demon then returned to Vārāṇasī,
Dakṣiṇāgni firethe original priestfollowing the where he surrounded the city and then burned
injunctions of the abhicāra ritual. Then the Sudakṣiṇa and his priests to death, even though
Dakṣiṇāgni fire, together with many Pra- Sudakṣiṇa was his creator. (40) Lord Viṣṇu’s
mathas, will fulfill your desire if you direct it disc also entered Vārāṇasī, in pursuit of the
against someone inimical to the brāhmaṇas.” fiery demon, and proceeded to burn the city to
So instructed, Sudakṣiṇa strictly observed the the ground, including all its assembly halls and
ritualistic vows and invoked the abhicāra residential palaces with raised porches, its nu-
against Lord Kṛṣṇa. (30-31) Thereupon the fire merous marketplaces, gateways, watchtowers,
rose up out of the altar pit, assuming the form warehouses and treasuries, and all the buildings
of an extremely fearsome, naked person. The housing elephants, horses, chariots and grains.
fiery creature’s beard and tuft of hair were like (41) After burning down the entire city of
molten copper, and his eyes emitted blazing hot Vārāṇasī, Lord Viṣṇu’s Sudarśana cakra re-
cinders. His face looked most frightful with its turned to the side of Śrī Kṛṣṇa, whose actions
fangs and terrible arched and furrowed brows. are effortless. (42)
As he licked the corners of his mouth with his
738
Any mortal who recounts this heroic pas- shone brilliantly as He behaved like an elephant
time of Lord Uttamaḥ-śloka’s, or who simply in rut. (9-10)
hears it attentively, will become freed from all
sins. (43) The mischievous ape climbed a tree branch
and then revealed his presence by shaking the
SB 10.67: Lord Balarāma Slays Dvivida trees and making the sound kilakilā. (11) When
Gorilla Lord Baladeva’s consorts saw the ape’s impu-
dence, they began to laugh. They were, after all,
The glorious King Parīkṣit said: I wish to young girls who were fond of joking and prone
hear further about Śrī Balarāma, the unlimited to silliness. (12) Even as Lord Balarāma looked
and immeasurable Supreme Lord, whose activ- on, Dvivida insulted the girls by making odd
ities are all astounding. What else did He do? gestures with his eyebrows, coming right in
(1) front of them, and showing them his anus. (13)
Angered, Lord Balarāma, the best of fighters,
ŚrīŚukadeva Gosvāmī said: There was an hurled a rock at him, but the cunning ape
ape named Dvivida who was a friend of Na- dodged the rock and grabbed the Lord’s pot of
rakāsura’s. This powerful Dvivida, the brother liquor. Further infuriating Lord Balarāma by
of Mainda, had been instructed by King laughing and by ridiculing Him, wicked Dvi-
Sugrīva. (2) To avenge the death of his friend vida then broke the pot and offended the Lord
[Naraka], the ape Dvivida ravaged the land, set- even more by pulling at the girls’ clothing.
ting fires that burned cities, villages, mines and Thus the powerful ape, puffed up with false
cowherd dwellings. (3) Once Dvivida tore up a pride, continued to insult Śrī Balarāma. (14-15)
number of mountains and used them to devas- Lord Balarāma saw the ape’s rude behavior and
tate all the neighboring kingdoms, especially thought of the disruptions he had created in the
the province of Ānarta, wherein dwelt his surrounding kingdoms. Thus the Lord angrily
friend’s killer, Lord Hari. (4) Another time he took up His club and His plow weapon, having
entered the ocean and, with the strength of ten decided to put His enemy to death. (16) Mighty
thousand elephants, churned up its water with Dvivida also came forward to do battle. Up-
his arms and thus submerged the coastal re- rooting a śāla tree with one hand, he rushed to-
gions. (5) The wicked ape tore down the trees ward Balarāma and struck Him on the head
in the hermitages of exalted sages and contam- with the tree trunk. (17) But Lord Saṅkarṣaṇa
inated their sacrificial fires with his feces and remained as motionless as a mountain and
urine. (6) Just as a wasp imprisons smaller in- simply grabbed the log as it fell upon His head.
sects, he arrogantly threw both men and women He then struck Dvivida with His club, named
into caves in a mountain valley and sealed the Sunanda. (18) Struck on the skull by the Lord’s
caves shut with boulders. (7) Once, while Dvi- club, Dvivida became brilliantly decorated by
vida was thus engaged in harassing the neigh- the outpour of blood, like a mountain beautified
boring kingdoms and polluting women of re- by red oxide. Ignoring the wound, Dvivida up-
spectable families, he heard very sweet singing rooted another tree, stripped it of leaves by
coming from Raivataka Mountain. So he went brute force and struck the Lord again. Now en-
there. (8) raged, Lord Balarāma shattered the tree into
hundreds of pieces, upon which Dvivida
There he saw Śrī Balarāma, the Lord of the grabbed yet another tree and furiously hit the
Yadus, adorned with a garland of lotuses and Lord again. This tree, too, the Lord smashed
appearing most attractive in every limb. He was into hundreds of pieces. (19-21) Thus fighting
singing amidst a crowd of young women, and the Lord, who again and again demolished the
since He had drunk vāruṇī liquor, His eyes trees He was attacked with, Dvivida kept on up-
rolled as if He were intoxicated. His body rooting trees from all sides until the forest was
left treeless. (22) The angry ape then released a
739
rain of stones upon Lord Balarāma, but the son Sāmba was being unjustly harassed by the
wielder of the club easily pulverized them all. Kurus, that darling of the Yadu dynasty did not
(23) Dvivida, the most powerful of apes, now tolerate their attack, any more than a lion would
clenched his fists at the end of his palm-tree- tolerate an attack by puny animals. (8) Twang-
sized arms, came before Lord Balarāma and ing his wonderful bow, heroic Sāmba struck
beat his fists against the Lord’s body. (24) The with arrows the six warriors headed by Karṇa.
furious Lord of the Yādavas then threw aside He pierced the six chariots with as many ar-
His club and plow and with His bare hands rows, each team of four horses with four ar-
hammered a blow upon Dvivida’s collarbone. rows, and each chariot driver with a single ar-
The ape collapsed, vomiting blood. (25) When row, and he similarly struck the great bowmen
he fell, O tiger among the Kurus, Raivataka who commanded the chariots. The enemy war-
Mountain shook, along with its cliffs and trees, riors congratulated Sāmba for this display of
like a wind-tossed boat at sea. (26) In the heav- prowess. (9-10)
ens the demigods, perfect mystics and great
sages cried out, “Victory to You! Obeisances to But they forced him down from his chariot,
You! Excellent! Well done!” and showered and thereupon four of them struck his four
flowers upon the Lord. (27) Having thus killed horses, one of them struck down his chariot
Dvivida, who had disturbed the whole world, driver, and another broke his bow. (11) Having
the Supreme Lord returned to His capital as the deprived Sāmba of his chariot during the fight,
people along the way chanted His glories. (28) the Kuru warriors tied him up with great diffi-
culty and then returned victorious to their city,
SB 10.68: The Marriage of Sāmba taking the young boy and their princess. (12)
Śukadeva Gosvāmī said: O King, Jāmba- O King, when the Yādavas heard news of
vatī’s son Sāmba, ever victorious in battle, kid- this from Śrī Nārada, they became angry.
napped Duryodhana’s daughter Lakṣmaṇā Urged on by King Ugrasena, they prepared for
from her svayaṁvara ceremony. (1) The angry war against the Kurus. (13) Lord Balarāma,
Kurus said: This ill-behaved boy has offended however, cooled the tempers of the Vṛṣṇi he-
us, forcibly kidnapping our unmarried daughter roes, who had already put on their armor. He
against her will. (2) Arrest this ill-behaved who purifies the age of quarrel did not want a
Sāmba! What will the Vṛṣṇis do? By our grace quarrel between the Kurus and Vṛṣṇis. Thus,
they are ruling land that we have granted them. accompanied by brāhmaṇas and family elders,
(3) If the Vṛṣṇis come here when they learn that He went to Hastināpura on His chariot, which
their son has been captured, we will break their was as effulgent as the sun. As He went, He ap-
pride. Thus they’ll become subdued, like bod- peared like the moon surrounded by the ruling
ily senses brought under strict control. (4) After planets. (14-15) Upon arriving at Hastināpura,
saying this and having their plan sanctioned by Lord Balarāma remained in a garden outside
the senior member of the Kuru dynasty, Karṇa, the city and sent Uddhava ahead to probe King
Śala, Bhūri, Yajñaketu and Suyodhana set out Dhṛtarāṣṭra’s intentions. (16)
to attack Sāmba. (5)
After he had offered proper respects to the
Seeing Duryodhana and his companions son of Ambikā [Dhṛtarāṣṭra] and to Bhīṣma,
rushing toward him, Sāmba, the great chariot- Droṇa, Bāhlika and Duryodhana, Uddhava in-
fighter, took up his splendid bow and stood formed them that Lord Balarāma had arrived.
alone like a lion. (6) Determined to capture (17) Overjoyed to hear that Balarāma, their
him, the angry bowmen led by Karṇa shouted dearmost friend, had come, they first honored
at Sāmba, ‘Stand and fight! Stand and fight!’ Uddhava and then went forth to meet the Lord,
They came straight for him and showered him carrying auspicious offerings in their hands.
with arrows. (7) O best of the Kurus, as Kṛṣṇa’s
740
(18) They approached Lord Balarāma and wor- up by the opulence of their high birth and rela-
shiped Him with gifts of cows and arghya, as tions, had spoken these harsh words to Lord
was fitting. Those among the Kurus who under- Balarāma, they turned and went back to their
stood His true power bowed down to Him, city. (29) Seeing the bad character of the Kurus
touching their heads to the ground. (19) After and hearing their nasty words, the infallible
both parties had heard that their relatives were Lord Balarāma became filled with rage. His
doing well and both had inquired into each countenance frightful to behold, He laughed re-
other’s welfare and health, Lord Balarāma peatedly and spoke as follows. (30) [Lord
forthrightly spoke to the Kurus as follows. (20) Balarāma said:] “Clearly the many passions of
these scoundrels have made them so proud that
[Lord Balarāma said:] King Ugrasena is they do not want peace. Then let them be paci-
our master and the ruler of kings. With undi- fied by physical punishment, as animals are
vided attention you should hear what he has or- with a stick. (31) “Ah, only gradually was I able
dered you to do, and then you should do it at to calm the furious Yadus and Lord Kṛṣṇa, who
once. (21) [King Ugrasena has said:] Even was also enraged. Desiring peace for these
though by irreligious means several of you de- Kauravas, I came here. But they are so dull-
feated a single opponent who follows the reli- headed, fond of quarrel and mischievous by na-
gious codes, still I am tolerating this for the ture that they have repeatedly disrespected Me.
sake of unity among family members. (22) Out of conceit they dared to address Me with
harsh words! (32-33) “King Ugrasena, the lord
Upon hearing these words of Lord of the Bhojas, Vṛṣṇis and Andhakas, is not fit
Baladeva’s, which were full of potency, cour- to command, when Indra and other planetary
age and strength and were appropriate to His rulers obey his orders? (34) “That same Kṛṣṇa
transcendental power, the Kauravas became fu- who occupies the Sudharmā assembly hall and
rious and spoke as follows. (23) [The Kuru no- for His enjoyment took the pārijāta tree from
bles said:] Oh, how amazing this is! The force the immortal demigodsthat very Kṛṣṇa is in-
of time is indeed insurmountable: a lowly shoe deed not fit to sit on a royal throne? (35) “The
now wants to climb on the head that bears the goddess of fortune herself, ruler of the entire
royal crown. (24) It is because these Vṛṣṇis are universe, worships His feet. And the master of
bound to us by marital ties that we have granted the goddess of fortune does not deserve the par-
them equality, allowing them to share our beds, aphernalia of a mortal king? (36) “The dust of
seats and meals. Indeed, it is we who have Kṛṣṇa’s lotus feet, which is the source of holi-
given them their royal thrones. (25) Only be- ness for all places of pilgrimage, is worshiped
cause we looked the other way could they enjoy by all the great demigods. The principal deities
the pair of yak-tail fans and the conchshell, of all planets are engaged in His service, and
white umbrella, throne, and royal bed. (26) No they consider themselves most fortunate to take
longer should the Yadus be allowed to use these the dust of the lotus feet of Kṛṣṇa on their
royal symbols, which now cause trouble for crowns. Great demigods like Lord Brahmā and
those who gave them, like milk fed to poison- Lord Śiva, and even the goddess of fortune and
ous snakes. Having prospered by our grace, I, are simply parts of His spiritual identity, and
these Yādavas have now lost all shame and are we also carefully carry that dust on our heads.
daring to command us! (27) How would even And still Kṛṣṇa is not fit to use the royal insig-
Indra dare usurp anything that Bhīṣma, Droṇa, nia or even sit on the royal throne? (37) “We
Arjuna or the other Kurus have not given him? Vṛṣṇis enjoy only whatever small parcel of land
It would be like a lamb claiming the lion’s kill. the Kurus allow us? And we are indeed shoes,
(28) whereas the Kurus are the head? (38) “Just see
how these puffed-up Kurus are intoxicated with
Śrī Bādarāyaṇi said: O best of the Bhāra- their so-called power, like ordinary drunken
tas, after the arrogant Kurus, thoroughly puffed
741
men! What actual ruler, with the power to com- old elephants, 120,000 horses, 6,000 golden
mand, would tolerate their foolish, nasty chariots shining like the sun, and 1,000 maid-
words? (39) “Today I shall rid the earth of the servants with jeweled lockets on their necks.
Kauravas!” declared the furious Balarāma. (50-51) The Supreme Lord, chief of the Yāda-
Thus He took His plow weapon and rose up as vas, accepted all these gifts and then departed
if to set the three worlds ablaze. (40) The Lord with His son and daughter-in-law as His well-
angrily dug up Hastināpura with the tip of His wishers bid Him farewell. (52) Then Lord
plow and began to drag it, intending to cast the Halāyudha entered His city [Dvārakā] and met
entire city into the Ganges. (41) His relatives, whose hearts were all bound to
Him in loving attachment. In the assembly hall
Seeing that their city was tumbling about He reported to the Yadu leaders everything
like a raft at sea as it was being dragged away, about His dealings with the Kurus. (53) Even
and that it was about to fall into the Ganges, the today the city of Hastināpura is visibly elevated
Kauravas became terrified. To save their lives on its southern side along the Ganges, thus
they approached the Lord for shelter, taking showing the signs of Lord Balarāma’s prowess.
their families with them. Placing Sāmba and (54)
Lakṣmaṇā in front, they joined their palms in
supplication. (42-43) [The Kauravas said:] O SB 10.69: Nārada Muni Visits Lord
Rāma, Rāma, foundation of everything! We Kṛṣṇa’s Palaces in Dvārakā
know nothing of Your power. Please excuse
our offense, for we are ignorant and misguided. Śukadeva Gosvāmī said: Hearing that
(44) You alone cause the creation, maintenance Lord Kṛṣṇa had killed Narakāsura and had
and annihilation of the cosmos, and of You alone married many brides, Nārada Muni de-
there is no prior cause. Indeed, O Lord, author- sired to see the Lord in this situation. He
ities say that the worlds are mere playthings for thought, “It is quite amazing that in a single
You as You perform Your pastimes. (45) O un- body Lord Kṛṣṇa simultaneously married six-
limited one of a thousand heads, as Your pas- teen thousand women, each in a separate pal-
time You carry this earthly globe upon one of ace.” Thus the sage of the demigods eagerly
Your heads. At the time of annihilation You went to Dvārakā. (1-6)
withdraw the entire universe within Your body
and, remaining all alone, lie down to rest. (46) In the city of Dvārakā was a beautiful pri-
Your anger is meant for instructing everyone; it vate quarter worshiped by the planetary rulers.
is not a manifestation of hatred or envy. O Su- This district, where the demigod Viśvakarmā
preme Lord, You sustain the pure mode of had shown all his divine skill, was the residen-
goodness, and You become angry only to main- tial area of Lord Hari, and thus it was gor-
tain and protect this world. (47) We bow down geously decorated by the sixteen thousand pal-
to You, O Soul of all beings, O wielder of all aces of Lord Kṛṣṇa’s queens. Nārada Muni en-
potencies, O tireless maker of the universe! Of- tered one of these immense palaces. (7-8) Sup-
fering You obeisances, we take shelter of You. porting the palace were coral pillars decora-
(48) tively inlaid with vaidūrya gems. Sapphires be-
decked the walls, and the floors glowed with
Śukadeva Gosvāmī said: Thus propitiated perpetual brilliance. In that palace Tvaṣṭā had
by the Kurus, whose city was trembling and arranged canopies with hanging strands of
who were surrendering to Him in great distress, pearls; there were also seats and beds fashioned
Lord Balarāma became very calm and kindly of ivory and precious jewels. In attendance
disposed toward them. “Do not be afraid,” He were many well-dressed maidservants bearing
said, and took away their fear. (49) lockets on their necks, and also armor-clad
Duryodhana, being very affectionate to his guards with turbans, fine uniforms and jeweled
daughter, gave as her dowry 1,200 sixty-year- earrings. The glow of numerous jewel-studded
742
lamps dispelled all darkness in the palace. My hearts, and which those who have fallen into
dear King, on the ornate ridges of the roof the well of material existence resort to for de-
danced loudly crying peacocks, who saw the liverance. Please favor me so that I may con-
fragrant aguru incense escaping through the stantly think of You as I travel about. Please
holes of the latticed windows and mistook it for grant Me the power to remember You. (18)
a cloud. (9-12) In that palace the learned
brāhmaṇa saw the Lord of the Sātvatas, Śrī Nārada then entered the palace of another of
Kṛṣṇa, together with His wife, who fanned Him Lord Kṛṣṇa’s wives, my dear King. He was ea-
with a gold-handled yak-tail fan. She person- ger to witness the spiritual potency possessed
ally served Him in this way, even though she by the master of all masters of mystic power.
was constantly attended by a thousand maidser- (19) There he saw the Lord playing at dice with
vants equal to her in personal character, beauty, His beloved consort and His friend Uddhava.
youth and fine dress. (13) Lord Kṛṣṇa worshiped Nārada by standing up,
offering him a seat, and so on, and then, as if
The Supreme Lord is the greatest upholder He did not know, asked him, “When did you
of religious principles. Thus when He noticed arrive? What can needy persons like Us do for
Nārada, He rose at once from Goddess Śrī’s those who are full in themselves? In any case,
bed, bowed His crowned head at Nārada’s feet My dear brāhmaṇa, please make My life auspi-
and, joining His palms, had the sage sit in His cious.” Thus addressed, Nārada was aston-
own seat. (14) The Lord bathed Nārada’s feet ished. He simply stood up silently and went to
and then put the water on His own head. Alt- another palace. (20-22) This time Nāradajī saw
hough Lord Kṛṣṇa is the supreme spiritual au- that Lord Kṛṣṇa was engaged as an affectionate
thority of the universe and the master of His father petting His small children. From there he
devotees, it was proper for Him to behave in entered another palace and saw Lord Kṛṣṇa pre-
this way, for His name is Brahmaṇya-deva, paring to take His bath. (23) In one place the
“the Lord who favors the bṛāhmaṇas.” Thus Śrī Lord was offering oblations into the sacrificial
Kṛṣṇa honored the sage Nārada by bathing his fires; in another, worshiping through the five
feet, even though the water that bathes the mahā-yajñas; in another, feeding brāhmaṇas;
Lord’s own feet becomes the Ganges, the ulti- and in yet another, eating the remnants of food
mate holy shrine. (15) After fully worshiping left by brāhmaṇas. (24) Somewhere Lord Kṛṣṇa
the great sage of the demigods according to Ve- was observing the rituals for worship at sunset
dic injunctions, Lord Kṛṣṇa, who is Himself the by refraining from speech and quietly chanting
original sageNārāyaṇa, the friend of Naracon- the Gāyatrī mantra, and elsewhere He was
versed with Nārada, and the Lord’s measured moving about with sword and shield in the ar-
speech was as sweet as nectar. Finally the Lord eas set aside for sword practice. (25) In one
asked Nārada, “What may We do for you, Our place Lord Gadāgraja was riding on horses, el-
lord and master?” (16) ephants and chariots, and in another place He
was resting on His bed while bards recited His
Śrī Nārada said: O almighty Lord, it is no glories. (26) Somewhere He was consulting
surprise that You, the ruler of all worlds, show with royal ministers like Uddhava, and some-
friendship for all people and yet subdue the en- where else He was enjoying in the water, sur-
vious. As we well know, You descend by Your rounded by many society girls and other young
sweet will in order to bestow the highest good women. (27) Somewhere He was giving well-
on this universe by maintaining and protecting decorated cows to exalted brāhmaṇas, and else-
it. Thus Your glories are widely sung. (17) Now where he was listening to the auspicious narra-
I have seen Your feet, which grant liberation to tion of epic histories and Purāṇas. (28) Some-
Your devotees, which even Lord Brahmā and where Lord Kṛṣṇa was found enjoying the com-
other great personalities of unfathomable intel- pany of a particular wife by exchanging joking
ligence can only meditate upon within their words with her. Somewhere else He was found
743
engaged, along with His wife, in religious ritu- mystic power. Only by serving Your feet have
alistic functions. Somewhere Kṛṣṇa was found I been able to perceive Your powers. (38) O
engaged in matters of economic development, Lord, please give me Your leave. I will wander
and somewhere else He was found enjoying about the worlds, which are flooded with Your
family life according to the regulative princi- fame, loudly singing about Your pastimes,
ples of the śāstras. (29) Somewhere He was sit- which purify the universe. (39)
ting alone, meditating on the Supreme Person-
ality of Godhead, who is transcendental to ma- The Supreme Personality of Godhead
terial nature, and somewhere He was rendering said: O brāhmaṇa, I am the speaker of religion,
menial service to His elders, offering them de- its performer and sanctioner. I observe reli-
sirable things and reverential worship. (30) gious principles to teach them to the world, My
child, so do not be disturbed. (40)
In one place He was planning battles in con-
sultation with some of His advisers, and in an- Śukadeva Gosvāmī said: Thus in every
other place He was making peace. Somewhere palace Nārada saw the Lord in His same per-
Lord Keśava and Lord Balarāma were together sonal form, executing the transcendental prin-
pondering the welfare of the pious. (31) Nārada ciples of religion that purify those engaged in
saw Lord Kṛṣṇa engaged in getting His sons household affairs. (41)
and daughters married to suitable brides and
bridegrooms at the appropriate time, and the Having repeatedly seen the vast mystic dis-
marriage ceremonies were being performed play of Lord Kṛṣṇa, whose power is unlimited,
with great pomp. (32) Nārada observed how Śrī the sage was amazed and filled with wonder.
Kṛṣṇa, the master of all yoga masters, arranged (42) Lord Kṛṣṇa greatly honored Nārada, faith-
to send away His daughters and sons-in-law, fully presenting him with gifts related to eco-
and also to receive them home again, at the time nomic prosperity, sense gratification and reli-
of great holiday celebrations. All the citizens gious duties. Thus fully satisfied, the sage de-
were astonished to see these celebrations. (33) parted, constantly remembering the Lord. (43)
Somewhere He was worshiping all the demi- In this way Lord Nārāyaṇa imitated the ways of
gods with elaborate sacrifices, and elsewhere ordinary humans, manifesting His divine po-
He was fulfilling His religious obligations by tencies for the benefit of all beings. Thus He
doing public welfare work, such as the con- enjoyed, dear King, in the company of His six-
struction of wells, public parks and monaster- teen thousand exalted consorts, who served the
ies. (34) In another place He was on a hunting Lord with their shy, affectionate glances and
expedition. Mounted on His Sindhī horse and laughter. (44) Lord Hari is the ultimate cause of
accompanied by the most heroic of the Yadus, universal creation, maintenance and destruc-
He was killing animals meant for offering in tion. My dear King, anyone who chants about,
sacrifice. (35) Somewhere Kṛṣṇa, the Lord of hears about or simply appreciates the extraor-
mystic power, was moving about in disguise dinary activities He performed in this world,
among the homes of ministers and other citi- which are impossible to imitate, will surely de-
zens in order to understand what each of them velop devotion for the Supreme Lord, the be-
was thinking. (36) stower of liberation. (45)
Having thus seen this display of the Lord’s SB 10.70: Lord Kṛṣṇa’s Daily Activities
Yoga-māyā, Nārada mildly laughed and then
addressed Lord Hṛṣīkeśa, who was adopting the Śukadeva Gosvāmī said: As dawn ap-
behavior of a human being. (37) [Nārada said:] proached, the wives of Lord Mādhava, each
Now we understand Your mystic potencies, embraced around the neck by her husband,
which are difficult to comprehend, even for cursed the crowing roosters. The ladies were
great mystics, O Supreme Soul, master of all disturbed that now they would be separated
744
from Him. (1) The bees’ buzzing, caused by the to it that the members of all the social classes
fragrant breeze from the pārijāta garden, roused living in the palace and throughout the city
the birds from sleep. And when the birds began were satisfied with gifts. After this He would
to sing loudly, they woke Lord Kṛṣṇa like court greet His ministers, gratifying them by ful-
poets reciting His glories. (2) Lying in her be- filling all their desires. (12) After first distrib-
loved’s arms, Queen Vaidarbhī did not like this uting flower garlands, pān and sandalwood
most auspicious hour, for it meant she would paste to the brāhmaṇas, He would give these
lose His embrace. (3) Lord Mādhava would rise gifts to His friends, ministers and wives, and fi-
during the brāhma-muhūrta period and touch nally He would partake of them Himself. (13)
water. With a clear mind He would then medi- By then the Lord’s driver would have brought
tate upon Himself, the single, self-luminous, His supremely wonderful chariot, yoked with
unequaled and infallible Supreme Truth, Sugrīva and His other horses. His charioteer
known as Brahman, who by His very nature would bow down to the Lord and then stand be-
ever dispels all contamination, and who fore Him. (14) Holding on to His charioteer’s
through His personal energies, which cause the hands, Lord Kṛṣṇa would mount the chariot, to-
creation and destruction of this universe, mani- gether with Sātyaki and Uddhava, just like the
fests His own pure and blissful existence. (4-5) sun rising over the easternmost mountain. (15)
That most saintly of personalities would then The palace women would look upon Lord
bathe in sanctified water, dress Himself in Kṛṣṇa with shy, loving glances, and thus He
lower and upper garments and perform the en- would get free from them only with difficulty.
tire sequence of prescribed rituals, beginning He would then set off, His smiling face capti-
with worship at dawn. After offering oblations vating their minds. (16)
into the sacred fire, Lord Kṛṣṇa would silently
chant the Gāyatrī mantra. (6) Each day the Lord The Lord, attended by all the Vṛṣṇis, would
worshiped the rising sun and propitiated the enter the Sudharmā assembly hall, which pro-
demigods, sages and forefathers, who are all tects those who enter it from the six waves of
His expansions. The self-possessed Lord would material life, dear King. (17) As the almighty
then carefully worship His elders and the Supreme Lord would seat Himself upon His ex-
brāhmaṇas. To those well-attired brāhmaṇas alted throne there in the assembly hall, He
He would offer herds of tame and peaceful shone with His unique effulgence, illuminating
cows with gold-plated horns and pearl neck- all the quarters of space. Surrounded by the Ya-
laces. These cows were also dressed in fine dus, lions among men, that best of the Yadus
cloth, and the fronts of their hooves were plated appeared like the moon amidst many stars. (18)
with silver. Providers of abundant milk, they And there, O King, jesters would entertain the
had each given birth only once and were ac- Lord by displaying various comic moods, ex-
companied by their calves. Daily the Lord gave pert entertainers would perform for Him, and
many groups of 13,084 cows to the learned female dancers would dance energetically. (19)
brāhmaṇas, together with linen, deerskins and These performers would dance and sing to the
sesame seeds. (7-9) Lord Kṛṣṇa would offer sounds of mṛdaṅgas, vīṇās, murajas, flutes,
obeisances to the cows, brāhmaṇas and demi- cymbals and conchshells, while professional
gods, His elders and spiritual masters, and all poets, chroniclers and panegyrists would recite
living beingsall of whom are expansions of His the Lord’s glories. (20) Some brāhmaṇas sitting
supreme personality. Then He would touch in that assembly hall would fluently chant Ve-
auspicious things. (10) He would decorate His dic mantras, while others recounted stories of
body, the very ornament of human society, with past kings of pious renown. (21)
His own special clothes and jewelry and with
divine flower garlands and ointments. (11) He Once a certain person arrived in the assem-
would then look at ghee, a mirror, the cows and bly, O King, who had never been seen there be-
bulls, the brāhmaṇas and the demigods and see fore. The doorkeepers announced him to the
745
Lord and then escorted him inside. (22) That Your subjects. O unconquerable one, please
person bowed down to Kṛṣṇa, the Supreme Per- rectify this situation. (30)
sonality of Godhead, and with joined palms he
described to the Lord how a number of kings The messenger continued: This is the mes-
were suffering because Jarāsandha had impris- sage of the kings imprisoned by Jarāsandha,
oned them. (23) Twenty thousand kings who who all hanker for Your audience, having sur-
had refused to submit absolutely to Jarāsandha rendered to Your feet. Please bestow good for-
during his world conquest had been forcibly tune on these poor souls. (31)
imprisoned by him in the fortress named Gi-
rivraja. (24) The kings said [as related through Śukadeva Gosvāmī said: When the kings’
their messenger]: O Kṛṣṇa, Kṛṣṇa, O immeas- messenger had thus spoken, the sage of the
urable Soul, destroyer of fear for those surren- demigods, Nārada, suddenly appeared. Bearing
dered to You! Despite our separatist attitude, a mass of golden matted locks on his head, the
we have come to You for shelter out of fear of supremely effulgent sage entered like the bril-
material existence. (25) People in this world are liant sun. (32) Lord Kṛṣṇa is the worshipable
always engaged in sinful activities and are thus master of even planetary rulers like Lord
bewildered about their real duty, which is to Brahmā and Lord Śiva, yet as soon as He saw
worship You according to Your command- that Nārada Muni had arrived, He joyfully
ments. This activity would truly bring them stood up along with His ministers and secretar-
good fortune. Let us offer our obeisances unto ies to receive the great sage and offer His re-
the all-powerful Lord, who appears as time and spectful obeisances by bowing His head. (33)
suddenly cuts down one’s stubborn hope for a After Nārada had accepted the seat offered to
long life in this world. (26) You are the pre- him, Lord Kṛṣṇa honored the sage according to
dominating Lord of the universe and have de- scriptural injunctions and, gratifying him with
scended into this world with Your personal His reverence, spoke the following truthful and
power to protect the saintly and suppress the pleasing words. (34) [Lord Kṛṣṇa said:] It is
wicked. We cannot understand, O Lord, how certain that today the three worlds have attained
anyone can transgress Your law and still con- freedom from all fear, for that is the influence
tinue to enjoy the fruits of his work. (27) O of such a great personality as you, who travel at
Lord, with this corpselike body, always full of will throughout all the worlds. (35) There is
fear, we bear the burden of the relative happi- nothing unknown to you within God’s creation.
ness of kings, which is just like a dream. Thus Therefore, please tell Us what the Pāṇḍavas in-
we have rejected the real happiness of the soul, tend to do. (36)
which comes by rendering selfless service to
You. Being so very wretched, we simply suffer Śrī Nārada said: I have seen many times
in this life under the spell of Your illusory en- the insurmountable power of Your Māyā, O al-
ergy. (28) Therefore, since Your feet relieve the mighty one, by which You bewilder even the
sorrow of those who surrender to them, please creator of the universe, Brahmā. O all-encom-
release us prisoners from the shackles of karma, passing Lord, it does not surprise me that You
manifest as the King of Magadha. Wielding disguise Yourself by Your own energies while
alone the prowess of ten thousand maddened moving among the created beings, as a fire co-
elephants, he has locked us up in his house just vers its own light with smoke. (37) Who can
as a lion captures sheep. (29) O wielder of the properly understand Your purpose? With Your
disc! Your strength is unlimited, and thus sev- material energy You expand and also withdraw
enteen times You crushed Jarāsandha in battle. this creation, which thus appears to have sub-
But then, absorbed in human affairs, You al- stantial existence. Obeisances to You, whose
lowed him to defeat You once. Now he is so transcendental position is inconceivable. (38)
filled with pride that he dares to torment us, The living being caught in the cycle of birth and
death does not know how he can be delivered
746
from the material body, which brings him so SB 10.71: The Lord Travels to In-
much trouble. But You, the Supreme Lord, de- draprastha
scend to this world in various personal forms,
and by performing Your pastimes You illumine Śukadeva Gosvāmī said: Having thus
the soul’s path with the blazing torch of Your heard the statements of Devarṣi Nārada, and
fame. Therefore, I surrender unto You. (39) understanding the opinions of both the assem-
Nonetheless, O Supreme Truth playing the part bly and Lord Kṛṣṇa, the great-minded Uddhava
of a human being, I shall tell You what Your began to speak. (1)
devotee Yudhiṣṭhira Mahārāja, the son of Your
father’s sister, intends to do. (40) Desiring un- Śrī Uddhava said: O Lord, as the sage ad-
rivaled sovereignty, King Yudhiṣṭhira intends vised, You should help Your cousin fulfill his
to worship You with the greatest fire sacrifice, plan for performing the Rājasūya sacrifice, and
the Rājasūya. Please bless his endeavor. (41) O You should also protect the kings who are beg-
Lord, exalted demigods and glorious kings, ea- ging for Your shelter. (2) Only one who has
ger to see You, will all come to that best of sac- conquered all opponents in every direction can
rifices. (42) O Lord, even outcastes are purified perform the Rājasūya sacrifice, O almighty
by hearing and chanting Your glories and med- one. Thus, in my opinion, conquering
itating upon You, the Absolute Truth. What Jarāsandha will serve both purposes. (3) By this
then to speak of those who see and touch You? decision there will be great gain for us, and You
(43) My dear Lord, You are the symbol of eve- will save the kings. Thus, Govinda, You will be
rything auspicious. Your transcendental name glorified. (4) The invincible King Jarāsandha is
and fame is spread like a canopy all over the as strong as ten thousand elephants. Indeed,
universe, including the higher, middle and other powerful warriors cannot defeat him.
lower planetary systems. The transcendental Only Bhīma is equal to him in strength. (5) He
water that washes Your lotus feet is known in will be defeated in a match of single chariots,
the higher planetary systems as the Mandākinī not when he is with his hundred military divi-
River, in the lower planetary systems as the sions. Now, Jarāsandha is so devoted to brah-
Bhogavatī and in this earthly planetary system minical culture that he never refuses requests
as the Ganges. This sacred, transcendental wa- from brāhmaṇas. (6) Bhīma should go to him
ter flows throughout the entire universe, puri- disguised as a brāhmaṇa and beg charity. Thus
fying wherever it goes. (44) he will obtain single combat with Jarāsandha,
and in Your presence Bhīma will no doubt kill
Śukadeva Gosvāmī said: When His sup- him. (7) Even Lord Brahmā and Lord Śiva act
porters, the Yādavas, objected to this proposal only as Your instruments in cosmic creation
out of eagerness to defeat Jarāsandha, Lord and annihilation, which are ultimately done by
Keśava turned to His servant Uddhava and, You, the Supreme Lord, in Your invisible as-
smiling, addressed him with fine words. (45) pect of time. (8) In their homes, the godly wives
of the imprisoned kings sing of Your noble
The Personality of Godhead said: You are deedsabout how You will kill their husbands’
indeed Our best eye and closest friend, for you enemy and deliver them. The gopīs also sing
know perfectly the relative value of various Your glorieshow You killed the enemy of the
kinds of counsel. Therefore, please tell Us what elephant king, Gajendra; the enemy of Sīta,
should be done in this situation. We trust your daughter of Janaka; and the enemies of Your
judgment and shall do as you say. (46) own parents as well. So also do the sages who
[Śukadeva Gosvāmī continued:] Thus re- have obtained Your shelter glorify You, as do
quested by his master, who, though omniscient, we ourselves. (9) O Kṛṣṇa, the killing of
acted as if perplexed, Uddhava took this order Jarāsandha, which is certainly a reaction of his
upon his head and replied as follows. (47) past sins, will bring immense benefit. Indeed, it
747
will make possible the sacrificial ceremony having heard the decision of the Lord and hav-
You desire. (10) ing been worshiped by Him, Nārada placed
Him firmly within his heart and departed
Śukadeva Gosvāmī said: O King, Devarṣi through the sky. (18) With pleasing words the
Nārada, the Yadu elders and Lord Kṛṣṇa all Lord addressed the messenger sent by the
welcomed Uddhava’s proposal, which was en- kings: “My dear messenger, I wish all good for-
tirely auspicious and infallible. (11) The al- tune to you. I shall arrange for the killing of
mighty Personality of Godhead, the son of King Magadha. Do not fear.” (19) Thus ad-
Devakī, begged His superiors for permission to dressed, the messenger departed and accurately
leave. Then He ordered His servants, headed by relayed the Lord’s message to the kings. Eager
Dāruka and Jaitra, to prepare for departure. (12) for freedom, they then waited expectantly for
O slayer of enemies, after He had arranged for their meeting with Lord Kṛṣṇa. (20)
the departure of His wives, children and bag-
gage and taken leave of Lord Saṅkarṣaṇa and As He traveled through the provinces of
King Ugrasena, Lord Kṛṣṇa mounted His char- Ānarta, Sauvīra, Marudeśa and Vinaśana, Lord
iot, which had been brought by His driver. It Hari crossed rivers and passed mountains, cit-
flew a flag marked with the emblem of Garuḍa. ies, villages, cow pastures and quarries. (21)
(13) As the vibrations resounding from
mṛdaṅgas, bherīs, kettledrums, conchshells and After crossing the rivers Dṛṣadvatī and Sar-
gomukhas filled the sky in all directions, Lord asvatī, He passed through Pañcāla and Matsya
Kṛṣṇa set out on His journey. He was accompa- and finally came to Indraprastha. (22) King
nied by the chief officers of His corps of chari- Yudhiṣṭhira was delighted to hear that the Lord,
ots, elephants, infantry and cavalry and sur- whom human beings rarely see, had now ar-
rounded on all sides by His fierce personal rived. Accompanied by his priests and dear as-
guard. (14) Lord Acyuta’s faithful wives, along sociates, the King came out to meet Lord
with their children, followed the Lord on Kṛṣṇa. (23) As songs and musical instruments
golden palanquins carried by powerful men. resounded along with the loud vibration of Ve-
The queens were adorned with fine clothing, dic hymns, the King went forth with great rev-
ornaments, fragrant oils and flower garlands, erence to meet Lord Hṛṣīkeśa, just as the senses
and they were surrounded on all sides by sol- go forth to meet the consciousness of life. (24)
diers carrying swords and shields in their The heart of King Yudhiṣṭhira melted with af-
hands. (15) On all sides proceeded finely fection when he saw his dearmost friend, Lord
adorned women-attendants of the royal house- Kṛṣṇa, after such a long separation, and he em-
hold, as well as courtesans. They rode on pal- braced the Lord again and again. (25) The eter-
anquins and camels, bulls and buffalo, don- nal form of Lord Kṛṣṇa is the everlasting resi-
keys, mules, bullock carts and elephants. Their dence of the goddess of fortune. As soon as
conveyances were fully loaded with grass tents, King Yudhiṣṭhira embraced Him, the King be-
blankets, clothes and other items for the trip. came free of all the contamination of material
(16) The Lord’s army boasted royal umbrellas, existence. He immediately felt transcendental
cāmara fans and huge flagpoles with waving bliss and merged in an ocean of happiness.
banners. During the day the sun’s rays reflected There were tears in his eyes, and his body
brightly from the soldiers’ fine weapons, jew- shook due to ecstasy. He completely forgot that
elry, helmets and armor. Thus Lord Kṛṣṇa’s he was living in this material world. (26) Then
army, noisy with shouts and clatter, appeared Bhīma, his eyes brimming with tears, laughed
like an ocean stirring with agitated waves and with joy as he embraced his maternal cousin,
timiṅgila fish. (17) Honored by Śrī Kṛṣṇa, the Kṛṣṇa. Arjuna and the twinsNakula and Sa-
chief of the Yadus, Nārada Muni bowed down hadevaalso joyfully embraced their dearmost
to the Lord. All of Nārada’s senses were satis- friend, the infallible Lord, and they cried pro-
fied by his meeting with Lord Kṛṣṇa. Thus, fusely. (27) After Arjuna had embraced Him
748
once more and Nakula and Sahadeva had of- glances?” (35) In various places citizens of the
fered Him their obeisances, Lord Kṛṣṇa bowed city came forward holding auspicious offerings
down to the brāhmaṇas and elders present, thus for Lord Kṛṣṇa, and sinless leaders of occupa-
properly honoring the respectable members of tional guilds came forward to worship the Lord.
the Kuru, Sṛñjaya and Kaikaya clans. (28) (36)
Sūtas, Māgadhas, Gandharvas, Vandīs, jesters
and brāhmaṇas all glorified the lotus-eyed With wide-open eyes, the members of the
Lordsome reciting prayers, some dancing and royal household came forward in a flurry to
singingas mṛdaṅgas, conchshells, kettledrums, lovingly greet Lord Mukunda, and thus the
vīṇās, paṇavas and gomukhas resounded. (29) Lord entered the royal palace. (37)
Thus surrounded by His well-wishing relatives
and praised on all sides, Lord Kṛṣṇa, the crest When Queen Pṛthā saw her nephew Kṛṣṇa,
jewel of the justly renowned, entered the deco- the master of the three worlds, her heart became
rated city. (30) filled with love. Rising from her couch with her
daughter-in-law, she embraced the Lord. (38)
The roads of Indraprastha were sprinkled King Yudhiṣṭhira respectfully brought Lord
with water perfumed by the liquid from ele- Govinda, the Supreme God of gods, to his per-
phants’ foreheads, and colorful flags, golden sonal quarters. The King was so overcome with
gateways and full waterpots enhanced the city’s joy that he could not remember all the rituals of
splendor. Men and young girls were beautifully worship. (39) Lord Kṛṣṇa bowed down to His
arrayed in fine, new garments, adorned with aunt and the wives of His elders, O King, and
flower garlands and ornaments, and anointed then Draupadī and the Lord’s sister bowed
with aromatic sandalwood paste. Every home down to Him. (40) Encouraged by her mother-
displayed glowing lamps and respectful offer- in-law, Draupadī worshiped all of Lord Kṛṣṇa’s
ings, and from the holes of the latticed windows wives, including Rukmiṇī; Satyabhāmā;
drifted incense, further beautifying the city. Bhadrā; Jāmbavatī; Kālindī; Mitravindā, the
Banners waved, and the roofs were decorated descendant of Śibi; the chaste Nāgnajitī; and
with golden domes on broad silver bases. Thus the other queens of the Lord who were present.
Lord Kṛṣṇa saw the royal city of the King of the Draupadī honored them all with such gifts as
Kurus. (31-32) When the young women of the clothing, flower garlands and jewelry. (41-42)
city heard that Lord Kṛṣṇa, the reservoir of King Yudhiṣṭhira arranged for Kṛṣṇa’s rest and
pleasure for human eyes, had arrived, they hur- saw to it that all who came along with
riedly went onto the royal road to see Him. Himnamely His queens, soldiers, ministers and
They abandoned their household duties and secretarieswere comfortably situated. He ar-
even left their husbands in bed, and in their ea- ranged that they would experience a new fea-
gerness the knots of their hair and garments ture of reception every day while staying as
came loose. (33) The royal road being quite guests of the Pāṇḍavas. (43) Desiring to please
crowded with elephants, horses, chariots and King Yudhiṣṭhira, the Lord resided at In-
foot soldiers, the women climbed to the top of draprastha for several months. During His stay,
their houses, where they caught sight of Lord He and Arjuna satisfied the fire-god by offering
Kṛṣṇa and His queens. The city ladies scattered him the Khāṇḍava forest, and they saved Maya
flowers upon the Lord, embraced Him in their Dānava, who then built King Yudhiṣṭhira a ce-
minds and expressed their heartfelt welcome lestial assembly hall. The Lord also took the
with broadly smiling glances. (34) Observing opportunity to go riding in His chariot in the
Lord Mukunda’s wives passing on the road like company of Arjuna, surrounded by a retinue of
stars accompanying the moon, the women ex- soldiers. (44-45)
claimed, “What have these ladies done so that
the best of men bestows upon their eyes the joy SB 10.72: The Slaying of the Demon
of His generous smiles and playful sidelong Jarāsandha
749
great sacrifice. (9) These brothers of yours, O

Śukadeva Gosvāmī said: One day, as King King, have taken birth as partial expansions of
Yudhiṣṭhira sat in the royal assembly sur- the demigods ruling various planets. And you
rounded by eminent sages, brāhmaṇas, kṣatri- are so self-controlled that you have conquered
yas and vaiśyas, and also by his brothers, spir- even Me, who am unconquerable for those who
itual masters, family elders, blood relations, in- cannot control their senses. (10) No one in this
laws and friends, he addressed Lord Kṛṣṇa as world, even a demigodwhat to speak of an
everyone listened. (1-2) earthly kingcan defeat My devotee with his
strength, beauty, fame or riches. (11)
Śrī Yudhiṣṭhira said: O Govinda, I desire
to worship Your auspicious, opulent expan- Śukadeva Gosvāmī said: Upon hearing
sions by the Rājasūya sacrifice, the king of Ve- these words sung by the Supreme Lord, King
dic ceremonies. Please make our endeavor a Yudhiṣṭhira became joyful, and his face blos-
success, my Lord. (3) Purified persons who somed like a lotus. Thus he sent forth his broth-
constantly serve, meditate upon and glorify ers, who were empowered with Lord Viṣṇu’s
Your shoes, which destroy everything inauspi- potency, to conquer all directions. (12) He sent
cious, are sure to obtain freedom from material Sahadeva to the south with the Sṛñjayas,
existence, O lotus-naveled one. Even if they de- Nakula to the west with the Matsyas, Arjuna to
sire something in this world, they obtain it, the north with the Kekayas, and Bhīma to the
whereas othersthose who do not take shelter of east with the Madrakas. (13) After defeating
Youare never satisfied, O Lord. (4) Therefore, many kings with their prowess, these heroic
O Lord of lords, let the people of this world see brothers brought back abundant wealth for
the power of devotional service rendered to Yudhiṣṭhira Mahārāja, who was intent on per-
Your lotus feet. Please show them, O almighty forming the sacrifice, O King. (14) When King
one, the position of those Kurus and Sṛñjayas Yudhiṣṭhira heard that Jarāsandha remained
who worship You, and the position of those undefeated, he set to pondering, and then the
who do not. (5) Within Your mind there can be primeval Lord, Hari, told him the means Ud-
no such differentiation as “This one is mine, dhava had described for defeating Jarāsandha.
and that is another’s,” because You are the Su- (15) Thus Bhīmasena, Arjuna and Kṛṣṇa dis-
preme Absolute Truth, the Soul of all beings, guised themselves as brāhmaṇas and went to
always equipoised and enjoying transcendental Girivraja, my dear King, where the son of
happiness within Yourself. Just like the heav- Bṛhadratha was to be found. (16) Disguised as
enly desire tree, You bless all who properly brāhmaṇas, the royal warriors approached
worship You, granting their desired fruits in Jarāsandha at home during the appointed hour
proportion to the service they render You. for receiving guests. They submitted their en-
There is nothing wrong in this. (6) treaty to that dutiful householder, who was es-
pecially respectful to the brahminical class.
The Supreme Personality of Godhead (17)
said: Your decision is perfect, O King, and thus
your noble fame will spread to all the worlds, [Kṛṣṇa, Arjuna and Bhīma said:] O King,
O tormentor of your enemies. (7) know us to be needy guests who have come to
you from afar. We wish all good unto you.
Indeed, My lord, for the great sages, the Please grant us whatever we desire. (18) What
forefathers and the demigods, for Our well- can the tolerant not bear? What will the wicked
wishing friends and, indeed, for all living be- not do? What will the generous not give in
ings, the performance of this king of Vedic sac- charity? And who will those of equal vision see
rifices is desirable. (8) First conquer all kings, as an outsider? (19) He indeed is to be censured
bring the earth under your control and collect and pitied who, though able to do so, fails to
all the required paraphernalia; then execute this achieve with his temporary body the lasting
750
fame glorified by great saints. (20) Hariścan- fled Your own capital of Mathurā to take shel-
dra, Rantideva, Uñchavṛtti Mudgala, Śibi, Bali, ter in the sea. (31) “As for this one, Arjuna, he
the legendary hunter and pigeon, and many oth- is not as old as I, nor is he very strong. Since he
ers have attained the permanent by means of the is no match for me, he should not be the con-
impermanent. (21) tender. Bhīma, however, is as strong as I am.”
(32) Having said this, Jarāsandha offered
Śukadeva Gosvāmī said: From the sound Bhīmasena a huge club, took up another him-
of their voices, their physical stature and the self and went outside the city. (33) The two he-
marks of bowstrings on their forearms, roes thus began battling each other on the level
Jarāsandha could tell that his guests were of the fighting grounds outside the city. Maddened
royal order. He began to think he had seen them with the fury of combat, they struck each other
somewhere before. (22) [Jarāsandha thought:] with their lightning-bolt-like clubs. (34) As
These are surely members of the royal order they skillfully circled left and right, like actors
dressed as brāhmaṇas, but still I must grant dancing on a stage, the fight presented a mag-
their request for charity, even if they beg me for nificent spectacle. (35) When Jarāsandha’s and
my own body. (23) Indeed, the spotless glories Bhīmasena’s clubs loudly collided, O King, the
of Bali Mahārāja are heard throughout the sound was like the impact of the big tusks of
world. Lord Viṣṇu, wishing to recover Indra’s two fighting elephants, or the crash of a thun-
opulence from Bali, appeared before him in the derbolt in a flashing electrical storm. (36)
guise of a brāhmaṇa and made him fall from his
powerful position. Though aware of the ruse They swung their clubs at each other with
and forbidden by his guru, Bali, king of the de- such speed and force that as the clubs struck
mons, still gave Viṣṇu the whole earth in char- their shoulders, hips, feet, hands, thighs and
ity. (24-25) What is the use of an unqualified collarbones, the weapons were crushed and
kṣatriya who goes on living but fails to gain ev- broken like branches of arka trees with which
erlasting glory by working with his perishable two enraged elephants furiously attack each
body for the benefit of brāhmaṇas? (26) other. (37) Their clubs thus ruined, those great
heroes among men angrily pummeled each
[Śukadeva Gosvāmī continued:] Thus other with their iron-hard fists. As they slapped
making up his mind, the generous Jarāsandha each other, the sound resembled the crash of el-
addressed Kṛṣṇa, Arjuna and Bhīma: “O ephants colliding or harsh thunderclaps. (38)
learned brāhmaṇas, choose whatever you wish.
I will give it to you, even if it is my own head.” As they thus fought, this contest between
(27) opponents of equal training, strength and stam-
ina reached no conclusion. And so they kept on
The Supreme Lord said: O exalted King, fighting, O King, without any letup. (39) Lord
give us battle in the form of a duel, if you think Kṛṣṇa knew the secret of His enemy
it fitting. We are princes and have come to beg Jarāsandha’s birth and death, and also how he
a fight. We have no other request to make of had been given life by the demoness Jarā. Con-
you. (28) Over there is Bhīma, son of Pṛthā, and sidering all this, Lord Kṛṣṇa imparted His spe-
this is his brother Arjuna. Know Me to be their cial power to Bhīma. (40) Having determined
maternal cousin, Kṛṣṇa, your enemy. (29) how to kill the enemy, that Lord of infallible
[Śukadeva Gosvāmī continued:] Thus chal- vision made a sign to Bhīma by tearing in half
lenged, Magadharāja laughed out loud and con- a small branch of a tree. (41) Understanding
temptuously said, “All right, you fools, I’ll give this sign, mighty Bhīma, the best of fighters,
you a fight! (30) “But I will not fight with You, seized his opponent by the feet and threw him
Kṛṣṇa, for You are a coward. Your strength to the ground. (42) Bhīma pressed down on one
abandoned You in the midst of battle, and You leg with his foot while grabbing Jarāsandha’s
751
other leg in his hands, and just as a great ele- in the desert to be a pond of water, so those who
phant might break the branch of a tree, Bhīma are irrational look upon the illusory transfor-
tore Jarāsandha apart from the anus upward. mations of Māyā as substantial. (11) Previ-
(43) The King’s subjects then saw him lying in ously, blinded by the intoxication of riches, we
two separate pieces, each with a single leg, wanted to conquer this earth, and thus we
thigh, testicle, hip, shoulder, arm, eye, eyebrow fought one another to achieve victory, merci-
and ear, and with half a back and chest. (44) lessly harassing our own subjects. We arro-
gantly disregarded You, O Lord, who stood be-
With the death of the lord of Magadha, a fore us as death. But now, O Kṛṣṇa, that pow-
great cry of lamentation arose, while Arjuna erful form of Yours called time, moving mys-
and Kṛṣṇa congratulated Bhīma by embracing teriously and irresistibly, has deprived us of our
him. (45) The immeasurable Supreme Person- opulences. Now that You have mercifully de-
ality of Godhead, the sustainer and benefactor stroyed our pride, we beg simply to remember
of all living beings, coronated Jarāsandha’s Your lotus feet. (12-13) Never again will we
son, Sahadeva, as the new ruler of the hanker for a miragelike kingdoma kingdom
Magadhas. The Lord then freed all the kings that must be slavishly served by this mortal
Jarāsandha had imprisoned. (46) body, which is simply a source of disease and
suffering and which is declining at every mo-
SB 10.73: Lord Kṛṣṇa Blesses the Liber- ment. Nor, O almighty Lord, will we hanker to
ated Kings enjoy the heavenly fruits of pious work in the
next life, since the promise of such rewards is
Śukadeva Gosvāmī said: Jarāsandha had simply an empty enticement for the ears. (14)
defeated 20,800 kings in combat and thrown Please tell us how we may constantly remem-
them into prison. As these kings emerged from ber Your lotus feet, though we continue in the
the Giridroṇī fortress, they appeared dirty and cycle of birth and death in this world. (15)
shabbily dressed. They were emaciated by hun- Again and again we offer our obeisances unto
ger, their faces were dried up, and they were Lord Kṛṣṇa, Hari, the son of Vasudeva. That
greatly weakened by their long imprisonment. Supreme Soul, Govinda, vanquishes the suffer-
(1-6) The ecstasy of beholding Lord Kṛṣṇa having of all who surrender to Him. (16)
ing dispelled the weariness of their imprison-
ment, the kings stood with joined palms and of- Śukadeva Gosvāmī said: Thus the kings,
fered words of praise to that supreme master of now freed from bondage, glorified the Supreme
the senses. (7) Lord. Then, my dear Parīkṣit, that merciful be-
stower of shelter spoke to them in a gentle
The kings said: Obeisances to You, O Lord voice. (17)
of the ruling demigods, O destroyer of Your
surrendered devotees’ distress. Since we have The Supreme Personality of Godhead
surrendered to You, O inexhaustible Kṛṣṇa, said: From now on, my dear kings, you will
please save us from this terrible material life, have firm devotion to Me, the Supreme Self
which has made us so despondent. (8) O mas- and the Lord of all that be. I assure you this will
ter, Madhusūdana, we do not blame this King come to pass, just as you desire. (18) Fortu-
of Magadha, since it is actually by Your mercy nately you have come to the proper conclusion,
that kings fall from their royal position, O al- my dear kings, and what you have spoken is
mighty Lord. (9) Infatuated with his opulence true. I can see that human beings’ lack of self-
and ruling power, a king loses all self-restraint restraint, which arises from their intoxication
and cannot obtain his true welfare. Thus bewil- with opulence and power, simply leads to mad-
dered by Your illusory energy, he imagines his ness. (19) Haihaya, Nahuṣa, Veṇa, Rāvaṇa,
temporary assets to be permanent. (10) Just as Naraka and many other rulers of demigods,
men of childish intelligence consider a mirage
752
men and demons fell from their elevated posi-

tions because of infatuation with material opu- Having arranged for Bhīmasena to kill
lence. (20) Understanding that this material Jarāsandha, Lord Keśava accepted worship
body and everything connected with it have a from King Sahadeva and then departed with the
beginning and an end, worship Me by Vedic two sons of Pṛthā. (31) When they arrived at
sacrifices, and with clear intelligence protect Indraprastha, the victorious heroes blew their
your subjects in accordance with the principles conchshells, bringing joy to their well-wishing
of religion. (21) As you live your lives, beget- friends and sorrow to their enemies. (32) The
ting generations of progeny and encountering residents of Indraprastha were very pleased to
happiness and distress, birth and death, always hear that sound, for they understood that now
keep your minds fixed on Me. (22) Be detached the King of Magadha had been put to rest. King
from the body and everything connected to it. Yudhiṣṭhira felt that his desires were now ful-
Remaining self-satisfied, steadfastly keep your filled. (33) Bhīma, Arjuna and Janārdana of-
vows while concentrating your minds fully on fered their respects to the King and informed
Me. In this way you will ultimately attain Me, him fully about what they had done. (34)
the Supreme Absolute Truth. (23)
Upon hearing their account of the great fa-
Śukadeva Gosvāmī said: Having thus in- vor Lord Keśava had mercifully shown him,
structed the kings, Lord Kṛṣṇa, the supreme King Dharmarāja shed tears of ecstasy. He felt
master of all the worlds, engaged male and fe- such love that he could not say anything. (35)
male servants in bathing and grooming them.
(24) SB 10.74: The Deliverance of Śiśupāla at
the Rājasūya Sacrifice
O descendant of Bharata, the Lord then had
King Sahadeva honor them with offerings of Śukadeva Gosvāmī said: Having thus
clothing, jewelry, garlands and sandalwood heard of the killing of Jarāsandha, and also of
paste, all suitable for royalty. (25) After they almighty Kṛṣṇa’s wonderful power, King
had been properly bathed and adorned, Lord Yudhiṣṭhira addressed the Lord as follows with
Kṛṣṇa saw to it that they dined on excellent great pleasure. (1)
food. He also presented them with various
items befitting the pleasure of kings, such as Śrī Yudhiṣṭhira said: All the exalted spir-
betel nut. (26) Honored by Lord Mukunda and itual masters of the three worlds, together with
freed from tribulation, the kings shone splen- the inhabitants and rulers of the various planets,
didly, their earrings gleaming, just as the moon carry on their heads Your command, which is
and other celestial bodies shine brilliantly in the rarely obtained. (2) That You, the lotus-eyed
sky at the end of the rainy season. (27) Then the Supreme Lord, accept the orders of wretched
Lord arranged for the kings to be seated on fools who presume themselves rulers is a great
chariots drawn by fine horses and adorned with pretense on Your part, O all-pervading one. (3)
jewels and gold, and pleasing them with gra- But of course the power of the Absolute Truth,
cious words, He sent them off to their own the Supreme Soul, the primeval one without a
kingdoms. (28) Thus liberated from all diffi- second, is neither increased nor diminished by
culty by Kṛṣṇa, the greatest of personalities, the His activities, any more than the sun’s power is
kings departed, and as they went they thought by its movements. (4) O unconquerable
only of Him, the Lord of the universe, and of Mādhava, even Your devotees make no distinc-
His wonderful deeds. (29) The kings told their tions of “I” and “mine,” “you” and “yours,” for
ministers and other associates what the Person- this is the perverted mentality of animals. (5)
ality of Godhead had done, and then they dili-
gently carried out the orders He had imparted Śukadeva Gosvāmī said: Having said this,
to them. (30) King Yudhiṣṭhira waited until the proper time
753
for the sacrifice was at hand. Then with Lord

Kṛṣṇa’s permission he selected suitable priests, The members of the assembly then pondered
all expert authorities on the Vedas, to execute over who among them should be worshiped
the sacrifice. (6) first, but since there were many personalities
qualified for this honor, they were unable to de-
He selected Kṛṣṇa-dvaipāyana, Bharadvāja, cide. Finally Sahadeva spoke up. (18) [Sa-
Sumantu, Gotama and Asita, along with Va- hadeva said:] Certainly it is Acyuta, the Su-
siṣṭha, Cyavana, Kaṇva, Maitreya, Kavaṣa and preme Personality of Godhead and chief of the
Trita. He also selected Viśvāmitra, Vāmadeva, Yādavas, who deserves the highest position. In
Sumati, Jaimini, Kratu, Paila and Parāśara, as truth, He Himself comprises all the demigods
well as Garga, Vaiśampāyana, Atharvā, worshiped in sacrifice, along with such aspects
Kaśyapa, Dhaumya, Rāma of the Bhārgavas, of the worship as the sacred place, the time and
Āsuri, Vītihotra, Madhucchandā, Vīrasena and the paraphernalia. (19) This entire universe is
Akṛtavraṇa. (7-9) founded upon Him, as are the great sacrificial
performances, with their sacred fires, oblations
O King, others who were invited included and mantras. Sāṅkhya and yoga both aim to-
Droṇa, Bhīṣma, Kṛpa, Dhṛtarāṣṭra with his ward Him, the one without a second. O assem-
sons, the wise Vidura, and many other bly members, that unborn Lord, relying solely
brāhmaṇas, kṣatriyas, vaiśyas and śūdras, all on Himself, creates, maintains and destroys this
eager to witness the sacrifice. Indeed, all the cosmos by His personal energies, and thus the
kings came there with their entourages. (10-11) existence of this universe depends on Him
alone. (20-21) He creates the many activities of
The brāhmaṇa priests then plowed the sacri- this world, and thus by His grace the whole
ficial ground with golden plowshares and initi- world endeavors for the ideals of religiosity,
ated King Yudhiṣṭhira for the sacrifice in ac- economic development, sense gratification and
cordance with the traditions set down by stand- liberation. (22) Therefore, we should give the
ard authorities. (12) The utensils used in the highest honor to Kṛṣṇa, the Supreme Lord. If
sacrifice were made of gold, just as in the an- we do so, we will be honoring all living beings
cient Rājasūya performed by Lord Varuṇa. In- and also our own selves. (23) Anyone who
dra, Brahmā, Śiva and many other planetary wishes the honor he gives to be reciprocated in-
rulers; the Siddhas and Gandharvas with their finitely should honor Kṛṣṇa, the perfectly
entourage; the Vidyādharas; great serpents; peaceful and perfectly complete Soul of all be-
sages; Yakṣas; Rākṣasas; celestial birds; Kin- ings, the Supreme Lord, who views nothing as
naras; Cāraṇas; and earthly kingsall were in- separate from Himself. (24) [Śukadeva
vited, and indeed they all came from every di- Gosvāmī continued:] Having said this, Sa-
rection to the Rājasūya sacrifice of King hadeva, who understood Lord Kṛṣṇa’s powers,
Yudhiṣṭhira, the son of Pāṇḍu. They were not fell silent. And having heard his words, all the
in the least astonished to see the opulence of the saintly persons present congratulated him, ex-
sacrifice, since it was quite appropriate for a claiming “Excellent! Excellent!” (25) The King
devotee of Lord Kṛṣṇa. (13-15) was delighted to hear this pronouncement of
the brāhmaṇas, from which he understood the
The priests, as powerful as gods, performed mood of the entire assembly. Overwhelmed
the Rājasūya sacrifice for King Yudhiṣṭhira in with love, he fully worshiped Lord Kṛṣṇa, the
accordance with the Vedic injunctions, just as master of the senses. (26) After bathing Lord
the demigods had previously performed it for Kṛṣṇa’s feet, Mahārāja Yudhiṣṭhira joyfully
Varuṇa. (16) On the day of extracting the soma sprinkled the water upon his own head, and
juice, King Yudhiṣṭhira properly and very at- then upon the heads of his wife, brothers, other
tentively worshiped the priests and the most ex- family members and ministers. That water pu-
alted personalities of the assembly. (17) rifies the whole world. As he honored the Lord
754
with presentations of yellow silken garments like thieves, they harass their subjects. (37)
and precious jeweled ornaments, the King’s [Śukadeva Gosvāmī continued:] Bereft of all
tear-filled eyes prevented him from looking di- good fortune, Śiśupāla spoke these and other
rectly at the Lord. (27-28) insults. But the Supreme Lord said nothing, just
as a lion ignores a jackal’s cry. (38) Upon hear-
When they saw Lord Kṛṣṇa thus honored, ing such intolerable blasphemy of the Lord,
nearly all who were present joined their palms several members of the assembly covered their
reverentially, exclaiming “Obeisances to You! ears and walked out, angrily cursing the King
All victory to You!” and then bowed down to of Cedi. (39) Anyone who fails to immediately
Him. Flowers rained down from above. (29) leave the place where he hears criticism of the
Supreme Lord or His faithful devotee will cer-
The intolerant son of Damaghoṣa became tainly fall down, bereft of his pious credit. (40)
infuriated upon hearing the glorification of
Lord Kṛṣṇa’s transcendental qualities. He stood Then the sons of Pāṇḍu became furious, and
up from his seat and, angrily waving his arms, together with the warriors of the Matsya,
fearlessly spoke to the entire assembly the fol- Kaikaya and Sṛñjaya clans, they rose up from
lowing harsh words against the Supreme Lord. their seats with weapons poised, ready to kill
(30) [Śiśupāla said:] The statement of the Ve- Śiśupāla. (41) Undaunted, Śiśupāla then took
das that time is the unavoidable controller of all up his sword and shield in the midst of all the
has indeed been proven true, since the intelli- assembled kings, O Bhārata, and hurled insults
gence of wise elders has now become diverted at those who sided with Lord Kṛṣṇa. (42) At
by the words of a mere boy. (31) O leaders of that point the Supreme Lord stood up and
the assembly, you know best who is a fit candi- checked His devotees. He then angrily sent
date for being honored. Therefore, you should forth His razor-sharp disc and severed the head
not heed the words of a child when he claims of His enemy as he was attacking. (43) When
that Kṛṣṇa deserves to be worshiped. (32) How Śiśupāla was thus killed, a great roar and howl
can you pass over the most exalted members of went up from the crowd. Taking advantage of
this assemblytopmost sages dedicated to the that disturbance, the few kings who were sup-
Absolute Truth endowed with powers of aus- porters of Śiśupāla quickly left the assembly
terity, divine insight and strict adherence to se- out of fear for their lives. (44) An effulgent
vere vows, sanctified by knowledge and wor- light rose from Śiśupāla’s body and, as every-
shiped even by the rulers of the universe? How one watched, entered Lord Kṛṣṇa just like a me-
does this cowherd boy, the disgrace of His fam- teor falling from the sky to the earth. (45) Ob-
ily, deserve your worship, any more than a sessed with hatred of Lord Kṛṣṇa throughout
crow deserves to eat the sacred puroḍāśa rice three lifetimes, Śiśupāla attained the Lord’s
cake? (33-34) How does one who follows no transcendental nature. Indeed, one’s conscious-
principles of the social and spiritual orders or ness determines one’s future birth. (46) Em-
of family ethics, who has been excluded from peror Yudhiṣṭhira gave generous gifts to the
all religious duties, who behaves whimsically, sacrificial priests and the members of the as-
and who has no good qualitieshow does such a sembly, properly honoring them all in the man-
person deserve to be worshiped? (35) Yayāti ner prescribed by the Vedas. He then took the
cursed the dynasty of these Yādavas, and ever avabhṛtha bath. (47)
since then they have been ostracized by honest
men and addicted to liquor. How, then, does Thus Śrī Kṛṣṇa, the Lord of all masters of
Kṛṣṇa deserve to be worshiped? (36) These mystic yoga, saw to the successful execution of
Yādavas have abandoned the holy lands inhab- this great sacrifice on behalf of King
ited by saintly sages and have instead taken Yudhiṣṭhira. Afterwards, the Lord stayed with
shelter of a fortress in the sea, a place where no His intimate friends for a few months at their
brahminical principles are observed. There, just earnest request. (48) Then the Lord, the son of
755
Devakī, took the reluctant permission of the procured needed items, Arjuna attended the re-
King and returned to His capital with His wives spectable elders, and Kṛṣṇa washed everyone’s
and ministers. (49) feet, while Draupadī served food, and generous
Karṇa gave out the gifts. Many others, such as
I have already described to you in detail the Yuyudhāna; Vikarṇa, Hārdikya; Vidura;
history of the two residents of Vaikuṇṭha who Bhūriśravā and other sons of Bāhlīka; and San-
had to undergo repeated births in the material tardana, similarly volunteered for various du-
world because of being cursed by brāhmaṇas. ties during the elaborate sacrifice. They did so
(50) Purified in the final, avabhṛthya ritual, because of their eagerness to please Mahārāja
which marked the successful completion of the Yudhiṣṭhira, O best of kings. (4-7)
Rājasūya sacrifice, King Yudhiṣṭhira shone
among the assembled brāhmaṇas and kṣatriyas After the priests, the prominent delegates,
like the King of the demigods himself. (51) The the greatly learned saints and the King’s most
demigods, humans and residents of intermedi- intimate well-wishers had all been properly
ate heavens, all properly honored by the King, honored with pleasing words, auspicious offer-
happily set off for their respective domains ings and various gifts as remuneration, and af-
while singing the praises of Lord Kṛṣṇa and the ter the King of Cedi had entered the lotus feet
great sacrifice. (52) [All were satisfied] except of the Lord of the Sātvatas, the avabhṛtha bath
sinful Duryodhana, the personification of the was performed in the divine river Yamunā. (8)
age of quarrel and the disease of the Kuru dyn- During the avabhṛtha celebration, the music of
asty. He could not bear to see the flourishing many kinds of instruments resounded, includ-
opulence of the son of Pāṇḍu. (53) ing mṛdaṅgas, conchshells, panavas, dhund-
huris, kettledrums and gomukha horns. (9) Fe-
One who recites these activities of Lord male dancers danced with great joy, and cho-
Viṣṇu, including the killing of Śiśupāla, the de- ruses sang, while the loud vibrations of vīnās,
liverance of the kings and the performance of flutes and hand cymbals reached all the way to
the Rājasūya sacrifice, is freed from all sins. the heavenly regions. (10) All the kings, wear-
(54) ing gold necklaces, then set off for the Yamunā.
They had flags and banners of various colors
SB 10.75: Duryodhana Humiliated and were accompanied by infantrymen and
well-adorned soldiers riding lordly elephants,
Mahārāja Parīkṣit said: O brāhmaṇa, ac- chariots and horses. (11) The massed armies of
cording to what I have heard from you, all the the Yadus, Sṛñjayas, Kāmbojas, Kurus,
assembled kings, sages and demigods were de- Kekayas and Kośalas made the earth tremble as
lighted to see the wonderful festivities of King they followed Yudhiṣṭhira Mahārāja, the per-
Ajātaśatru’s Rājasūya sacrifice, with the sole former of the sacrifice, in procession. (12) The
exception of Duryodhana. Please tell me why assembly officials, the priests and other excel-
this was so, my lord. (1-2) lent brāhmaṇas resoundingly vibrated Vedic
mantras, while the demigods, divine sages,
Śrī Bādarāyaṇi said: At the Rājasūya sac- Pitās and Gandharvas sang praises and rained
rifice of your saintly grandfather, his family down flowers. (13) Men and women, all
members, bound by their love for him, engaged adorned with sandalwood paste, flower gar-
themselves in humble services on his behalf. lands, jewelry and fine clothing, sported by
(3) smearing and sprinkling one another with vari-
ous liquids. (14)
Bhīma supervised the kitchen, Duryodhana
looked after the treasury, while Sahadeva re- The men smeared the courtesans with plen-
spectfully greeted the arriving guests. Nakula tiful oil, yogurt, perfumed water, turmeric and
kuṅkuma powder, and the courtesans playfully
756
smeared the men with the same substances. waistcoats, silk dhotīs and valuable pearl neck-
(15) laces. The lovely faces of the women were
beautified by their matched earrings and locks
Surrounded by guards, King Yudhiṣṭhira’s of hair, and they all wore golden belts. (24)
queens came out on their chariots to see the fun,
just as the demigods’ wives appeared in the sky Then the highly cultured priests, the great
in celestial airplanes. As maternal cousins and Vedic authorities who had served as sacrificial
intimate friends sprinkled the queens with liq- witnesses, the specially invited kings, the
uids, the ladies’ faces bloomed with shy smiles, brāhmaṇas, kṣatriyas, vaiśyas, śūdras, demi-
enhancing the queens’ splendid beauty. (16) As gods, sages, forefathers and mystic spirits, and
the queens squirted water from syringes at their the chief planetary rulers and their followersall
brothers-in-law and other male companions, of them, having been worshiped by King
their own garments became drenched, reveal- Yudhiṣṭhira, took his permission and departed,
ing their arms, breasts, thighs and waists. In O King, each for his own abode. (25-26) As
their excitement, the flowers fell from their they all glorified the wonderful Rājasūya-yajña
loosened braids. By these charming pastimes performed by that great saintly King and serv-
they agitated those with contaminated con- ant of Lord Hari, they were not satiated, just as
sciousness. (17) an ordinary man is never satiated when drink-
ing nectar. (27) At that time Rājā Yudhiṣṭhira
The emperor, mounted upon his chariot stopped a number of his friends, immediate
drawn by excellent horses wearing golden col- family members and other relatives from de-
lars, appeared splendid in the company of his parting, among them Lord Kṛṣṇa. Out of love
wives, just like the brilliant Rājasūya sacrifice Yudhiṣṭhira could not let them go, for he felt
surrounded by its various rituals. (18) The the pain of imminent separation. (28) My dear
priests led the King through the execution of Parīkṣit, the Supreme Lord remained there for
the final rituals of patnī-saṁyāja and some time to please the King, after first sending
avabhṛthya. Then they had him and Queen Sāmba and the other Yadu heroes back to
Draupadī sip water for purification and bathe in Dvārakā. (29) Thus King Yudhiṣṭhira, the son
the Ganges. (19) The kettledrums of the gods of Dharma, was at last relieved of his burning
resounded, along with those of human beings. ambition, having by the grace of Lord Kṛṣṇa
Demigods, sages, forefathers and humans all successfully crossed the vast and formidable
poured down showers of flowers. (20) All the ocean of his desires. (30)
citizens belonging to the various orders of
varṇa and āśrama then bathed in that place, One day Duryodhana, while observing the
where even the most grievous sinner can imme- riches of King Yudhiṣṭhira’s palace, felt greatly
diately be freed from all sinful reactions. (21) disturbed by the magnificence of both the
Next the King put on new silken garments and Rājasūya sacrifice and its performer, the King,
adorned himself with fine jewelry. He then whose life and soul was Lord Acyuta. (31) In
honored the priests, assembly officials, learned that palace all the collected opulences of the
brāhmaṇas and other guests by presenting them kings of men, demons and gods were brilliantly
with ornaments and clothing. (22) In various manifest, having been brought there by the cos-
ways King Yudhiṣṭhira, who had totally dedi- mic inventor, Maya Dānava. With those riches
cated his life to Lord Nārāyaṇa, continuously Draupadī served her husbands, and
honored his relatives, his immediate family, the Duryodhana, the prince of the Kurus, lamented
other kings, his friends and well-wishers, and because he was very much attracted to her. (32)
all others present as well. (23) All the men there Lord Madhupati’s thousands of queens were
shone like demigods. They were adorned with also staying in the palace. Their feet moved
jeweled earrings, flower garlands, turbans, slowly, weighed down by their hips, and the
bells on their feet tinkled charmingly. Their
757
waists were very slender, the kuṅkuma from the wedding of Rukmiṇī, the Yadu warriors de-
their breasts reddened their pearl necklaces, feated him in battle, along with Jarāsandha and
and their swaying earrings and flowing locks of the other kings. (2) Śālva swore in the presence
hair enhanced the exquisite beauty of their of all the kings: “I will rid the earth of Yādavas.
faces. (33) Just see my prowess!” (3) Having thus made his
vow, the foolish King proceeded to worship
It so happened that Emperor Yudhiṣṭhira, Lord Paśupati [Śiva] as his deity by eating a
the son of Dharma, was sitting just like Indra handful of dust each day, and nothing more. (4)
on a golden throne in the assembly hall built by The great Lord Umāpati is known as “he who
Maya Dānava. Present with him were his at- is quickly pleased,” yet only at the end of a year
tendants and family members, and also Lord did he gratify Śālva, who had approached him
Kṛṣṇa, his special eye. Displaying the opu- for shelter, by offering him a choice of benedic-
lences of Brahma himself, King Yudhiṣṭhira tions. (5) Śālva chose a vehicle that could be
was being praised by the court poets. (34-35) destroyed by neither demigods, demons, hu-
Proud Duryodhana, holding a sword in his hand mans, Gandharvas, Uragas nor Rākṣasas, that
and wearing a crown and necklace, angrily could travel anywhere he wished to go, and that
went into the palace in the company of his would terrify the Vṛṣṇis. (6) Lord Śiva said,
brothers, O King, insulting the doorkeepers as “So be it.” On his order, Maya Dānava, who
he entered. (36) Bewildered by the illusions conquers his enemies’ cities, constructed a fly-
created through Maya Dānava’s magic, ing iron city named Saubha and presented it to
Duryodhana mistook the solid floor for water Śālva. (7) This unassailable vehicle was filled
and lifted the end of his garment. And else- with darkness and could go anywhere. Upon
where he fell into the water, mistaking it for the obtaining it, Śālva went to Dvārakā, remember-
solid floor. (37) My dear Parīkṣit, Bhīma ing the Vṛṣṇis’ enmity toward him. (8)
laughed to see this, and so did the women,
kings and others. King Yudhiṣṭhira tried to stop Śālva besieged the city with a large army, O
them, but Lord Kṛṣṇa showed His approval. best of the Bharatas, decimating the outlying
(38) Humiliated and burning with anger, parks and gardens, the mansions along with
Duryodhana turned his face down, left without their observatories, towering gateways and sur-
uttering a word and went back to Hastināpura. rounding walls, and also the public recreational
The saintly persons present loudly cried out, areas. From his excellent airship he threw down
“Alas, alas!” and King Yudhiṣṭhira was some- a torrent of weapons, including stones, tree
what saddened. But the Supreme Lord, whose trunks, thunderbolts, snakes and hailstones. A
mere glance had bewildered Duryodhana, re- fierce whirlwind arose and blanketed all direc-
mained silent, for His intention was to remove tions with dust. (9-11) Thus terribly tormented
the burden of the earth. (39) I have now replied by the airship Saubha, Lord Kṛṣṇa’s city had no
to your question, O King, concerning why peace, O King, just like the earth when it was
Duryodhana was dissatisfied on the occasion of attacked by the three aerial cities of the de-
the great Rājasūya sacrifice. (40) mons. (12) Seeing His subjects so harassed, the
glorious and heroic Lord Pradyumna told them,
SB 10.76: The Battle Between Śālva and “Do not fear,” and mounted His chariot. (13)
the Vṛṣṇis The chief commanders of the chariot warriors-
Sātyaki, Cārudeṣṇa, Sāmba, Akrūra and his
Śukadeva Gosvāmī said: Now please hear, younger brothers, along with Hārdikya,
O King, another wondrous deed performed by Bhānuvinda, Gada, Śuka and Sāraṇawent out
Lord Kṛṣṇa, who appeared in His humanlike of the city with many other eminent bowmen,
body to enjoy transcendental pastimes. Hear all girded in armor and protected by contin-
how He killed the master of Saubha. (1) Śālva gents of soldiers riding on chariots, elephants
was a friend of Śiśupāla’s. When he attended and horses, and also by companies of infantry.
758
(14-15) A tumultuous, hair-raising battle then Knowing well his religious duty, he removed
commenced between Śālva’s forces and the Pradyumna from the battlefield. (27) Quickly
Yadus. It equaled the great battles between the regaining consciousness, Lord Kṛṣṇa’s son Pra-
demons and demigods. (16) With His divine dyumna said to His charioteer, “O driver, this
weapons Pradyumna instantly destroyed all of is abominablefor Me to have been removed
Śālva’s magic illusions, in the same way that from the battlefield! (28) “Except for Me, no
the warm rays of the sun dissipate the darkness one born in the Yadu dynasty has ever been
of night. (17) Lord Pradyumna’s arrows all had known to abandon the battlefield. My reputa-
gold shafts, iron heads and perfectly smooth tion has now been stained by a driver who
joints. With twenty-five of them He struck thinks like a eunuch. (29) “What will I say to
down Śālva’s commander-in-chief [Dyumān], My fathers, Rāma and Keśava, when I return to
and with one hundred He struck Śālva himself. Them after having simply fled the battle? What
Then He pierced Śālva’s officers with one ar- can I tell Them that will befit My honor? (30)
row each, his chariot drivers with ten arrows “Certainly My sisters-in-law will laugh at Me
each, and his horses and other carriers with and say, ‘O hero, tell us how in the world Your
three arrows each. (18-19) When they saw the enemies turned You into such a coward in bat-
glorious Pradyumna perform that amazing and tle.’” (31)
mighty feat, all the soldiers on both sides
praised Him. (20) The driver replied: O long-lived one, I
have done this knowing full well my prescribed
At one moment the magic airship built by duty. O my Lord, the chariot driver must pro-
Maya Dānava appeared in many identical tect the master of the chariot when he is in dan-
forms, and the next moment it was again only ger, and the master must also protect his driver.
one. Sometimes it was visible, and sometimes (32) With this rule in mind, I removed You
not. Thus Śālva’s opponents could never be from the battlefield, since You had been struck
sure where it was. (21) From one moment to the unconscious by Your enemy’s club and I
next the Saubha airship appeared on the earth, thought You were seriously injured. (33)
in the sky, on a mountain peak or in the water.
Like a whirling, flaming baton, it never re- SB 10.77: Lord Kṛṣṇa Slays the Demon
mained in any one place. (22) Wherever Śālva Śālva
would appear with his Saubha ship and his
army, there the Yadu commanders would shoot Śukadeva Gosvāmī said: After refreshing
their arrows. (23) Śālva became bewildered Himself with water, putting on His armor and
upon seeing his army and aerial city thus har- picking up His bow, Lord Pradyumna told His
assed by his enemy’s arrows, which struck like driver, “Take Me back to where the hero Dyu-
fire and the sun and were as intolerable as snake mān is standing.” (1) In Pradyumna’s absence,
venom. (24) Dyumān had been devastating His army, but
now Pradyumna counterattacked Dyumān and,
Because the heroes of the Vṛṣṇi clan were smiling, pierced him with eight nārāca arrows.
eager for victory in this world and the next, they (2)
did not abandon their assigned posts on the bat-
tlefield, even though the downpour of weapons With four of these arrows He struck Dyu-
hurled by Śālva’s commanders tormented mān’s four horses, with one arrow, his driver,
them. (25) Śālva’s minister Dyumān, previ- with two more arrows, his bow and chariot flag,
ously wounded by Śrī Pradyumna, now ran up and with the last arrow, Dyumān’s head. (3)
to Him and, roaring loudly, struck Him with his Gada, Sātyaki, Sāmba and others began killing
club of black steel. (26) Pradyumna’s driver, Śālva’s army, and thus all the soldiers inside
the son of Dāruka, thought that his valiant mas- the airship began falling into the ocean, their
ter’s chest had been shattered by the club. necks severed. (4)
759
[Śālva said:] You fool! Because in our pres-

As the Yadus and Śālva’s followers thus ence You kidnapped the bride of our friend
went on attacking one another, the tumultuous, Śiśupāla, Your own cousin, and because You
fearsome battle continued for twenty-seven later murdered him in the sacred assembly
days and nights. (5) while he was inattentive, today with my sharp
arrows I will send You to the land of no return!
Invited by Yudhiṣṭhira, the son of Dharma, Though You think Yourself invincible, I will
Lord Kṛṣṇa had gone to Indraprastha. Now that kill You now if You dare stand before me. (17-
the Rājasūya sacrifice had been completed and 18)
Śiśupāla killed, the Lord began to see inauspi-
cious omens. So He took leave of the Kuru el- The Supreme Lord said: O dullard, you
ders and the great sages, and also of Pṛthā and boast in vain, since you fail to see death stand-
her sons, and returned to Dvārakā. (6-7) The ing near you. Real heroes do not talk much but
Lord said to Himself: Because I have come here rather show their prowess in action. (19) Hav-
with My respected elder brother, kings partial ing said this, the furious Lord swung His club
to Śiśupāla may well be attacking My capital with frightening power and speed and hit Śālva
city. (8) [Śukadeva Gosvāmī continued:] After on the collarbone, making him tremble and
He arrived at Dvārakā and saw how His people vomit blood. (20) But as soon as Lord Acyuta
were threatened with destruction, and also saw withdrew His club, Śālva disappeared from
Śālva and his Saubha airship, Lord Keśava ar- sight, and a moment later a man approached the
ranged for the city’s defense and then ad- Lord. Bowing his head down to Him, he an-
dressed Dāruka as follows. (9) [Lord Kṛṣṇa nounced, “Devakī has sent me,” and, sobbing,
said:] O driver, quickly take My chariot near spoke the following words. (21) [The man
Śālva. This lord of Saubha is a powerful magi- said:] O Kṛṣṇa, Kṛṣṇa, mighty-armed one, who
cian; don’t let him bewilder you. (10) Thus or- are so affectionate to Your parents! Śālva has
dered, Dāruka took command of the Lord’s seized Your father and taken him away, as a
chariot and drove forth. As the chariot entered butcher leads an animal to slaughter. (22) When
the battlefield, everyone there, both friend and He heard this disturbing news, Lord Kṛṣṇa,
foe, caught sight of the emblem of Garuḍa. (11) who was playing the role of a mortal man,
When Śālva, the master of a decimated army, showed sorrow and compassion, and out of
saw Lord Kṛṣṇa approaching, he hurled his love for His parents He spoke the following
spear at the Lord’s charioteer. The spear roared words like an ordinary conditioned soul. (23)
frighteningly as it flew across the battlefield. [Lord Kṛṣṇa said:] Balarāma is ever vigilant,
(12) Śālva’s hurtling spear lit up the whole sky and no demigod or demon can defeat Him. So
like a mighty meteor, but Lord Śauri tore the how could this insignificant Śālva defeat Him
great weapon into hundreds of pieces with His and abduct My father? Indeed, fate is all-pow-
arrows. (13) Lord Kṛṣṇa then pierced Śālva erful! (24) After Govinda spoke these words,
with sixteen arrows and struck the Saubha air- the master of Saubha again appeared, appar-
ship with a deluge of arrows as it darted about ently leading Vasudeva before the Lord. Śālva
the sky. Firing His arrows, the Lord appeared then spoke as follows. (25) [Śālva said:] Here
like the sun flooding the heavens with its rays. is Your dear father, who begot You and for
(14) Śālva then managed to strike Lord Kṛṣṇa’s whose sake You are living in this world. I shall
left arm, which held His bow Śārṅga, and, now kill him before Your very eyes. Save him
amazingly, Śārṅga fell from His hand. (15) if You can, weakling! (26) After he had
Those who witnessed this all cried out in dis- mocked the Lord in this way, the magician
may. Then the master of Saubha roared loudly Śālva appeared to cut off Vasudeva’s head with
and addressed Lord Janārdana. (16) his sword. Taking the head with him, he entered
the Saubha vehicle, which was hovering in the
sky. (27) By nature Lord Kṛṣṇa is full in
760
knowledge, and He possesses unlimited powers most mountain bearing the rising sun. (35) Em-
of perception. Yet for a moment, out of great ploying His disc, Lord Hari removed that great
affection for His loved ones, He remained ab- magician’s head with its earrings and crown,
sorbed in the mood of an ordinary human be- just as Purandara had used his thunderbolt to
ing. He soon recalled, however, that this was all cut off Vṛtra’s head. Seeing this, all of Śālva’s
a demoniac illusion engineered by Maya followers cried out, “Alas, alas!” (36) With the
Dānava and employed by Śālva. (28) Now alert sinful Śālva now dead and his Saubha airship
to the actual situation, Lord Acyuta saw before destroyed, the heavens resounded with kettle-
Him on the battlefield neither the messenger drums played by groups of demigods. Then
nor His father’s body. It was as if He had awak- Dantavakra, wanting to avenge the death of his
ened from a dream. Seeing His enemy flying friends, furiously attacked the Lord. (37)
above Him in his Saubha plane, the Lord then
prepared to kill him. (29) SB 10.78: The Killing of Dantavakra,
Vidūratha and Romaharṣaṇa
Such is the account given by some sages, O
wise King, but those who speak in this illogical Śukadeva Gosvāmī said: Acting out of
way are contradicting themselves, having for- friendship for Śiśupāla, Śālva and Pauṇḍraka,
gotten their own previous statements. (30) How who had all passed on to the next world, the
can lamentation, bewilderment, material affec- wicked Dantavakra appeared on the battlefield
tion or fear, all born out of ignorance, be as- in a great rage, O King. All alone, on foot and
cribed to the infinite Supreme Lord, whose per- wielding a club in his hand, the mighty warrior
ception, knowledge and power are all similarly shook the earth with his footsteps. (1-2) Seeing
infinite? (31) By virtue of self-realization forti- Dantavakra approach, Lord Kṛṣṇa quickly
fied by service rendered to His feet, devotees of picked up His club, jumped down from His
the Lord dispel the bodily concept of life, chariot and stopped His advancing opponent
which has bewildered the soul since time im- just as the shore holds back the ocean. (3) Rais-
memorial. Thus they attain eternal glory in His ing his club, the reckless King of Karūṣa said
personal association. How, then, can that Su- to Lord Mukunda, “What luck! What luckto
preme Truth, the destination of all genuine have You come before me today! (4)
saints, be subject to illusion? (32)
“You are our maternal cousin, Kṛṣṇa, but
While Śālva continued to hurl torrents of You committed violence against my friends,
weapons at Him with great force, Lord Kṛṣṇa, and now You want to kill me also. Therefore,
whose prowess never fails, shot His arrows at fool, I will kill You with my thunderbolt club.
Śālva, wounding him and shattering his armor, (5) “Then, O unintelligent one, I who am
bow and crest jewel. Then with His club the obliged to my friends will have repaid my debt
Lord smashed His enemy’s Saubha airship. to them by killing You, my enemy disguised as
(33) Shattered into thousands of pieces by Lord a relative, who are like a disease within my
Kṛṣṇa’s club, the Saubha airship plummeted body.” (6) Thus trying to harass Lord Kṛṣṇa
into the water. Śālva abandoned it, stationed with harsh words, as one might prick an ele-
himself on the ground, took up his club and phant with sharp goads, Dantavakra struck the
rushed toward Lord Acyuta. (34) As Śālva Lord on the head with his club and roared like
rushed at Him, the Lord shot a bhalla dart and a lion. (7) Although hit by Dantavakra’s club,
cut off his arm that held the club. Having finally Lord Kṛṣṇa, the deliverer of the Yadus, did not
decided to kill Śālva, Kṛṣṇa then raised His Su- budge from His place on the battlefield. Rather,
darśana disc weapon, which resembled the sun with His massive Kaumodakī club the Lord
at the time of universal annihilation. The bril- struck Dantavakra in the middle of his chest.
liantly shining Lord appeared like the eastern- (8) His heart shattered by the club’s blow, Dan-
tavakra vomited blood and fell lifeless to the
761
ground, his hair disheveled and his arms and had been engaged in their sacrificial rituals for
legs sprawling. (9) A most subtle and wondrous a long time, greeted Him properly by standing
spark of light then [rose from the demon’s body up, bowing down and worshiping Him. (21)
and] entered Lord Kṛṣṇa while everyone looked After being thus worshiped along with His en-
on, O King, just as when Śiśupāla was killed. tourage, the Lord accepted a seat of honor.
(10) Then He noticed that Romaharṣaṇa,
Vyāsadeva’s disciple, had remained seated.
But then Dantavakra’s brother Vidūratha, (22) Lord Balarāma became extremely angry
immersed in sorrow over his brother’s death, upon seeing how this member of the sūta caste
came forward breathing heavily, sword and had failed to stand up, bow down or join his
shield in hand. He wanted to kill the Lord. (11) palms, and also how he was sitting above all the
O best of kings, as Vidūratha fell upon Him, learned brāhmaṇas. (23) [Lord Balarāma said:]
Lord Kṛṣṇa used His razor-edged Sudarśana Because this fool born from an improperly
disc to remove his head, complete with its hel- mixed marriage sits above all these brāhmaṇas
met and earrings. (12) Having thus destroyed and even above Me, the protector of religion,
Śālva and his Saubha airship, along with Dan- he deserves to die. (24) Although he is a disci-
tavakra and his younger brother, all of whom ple of the divine sage Vyāsa and has thoroughly
were invincible before any other opponent, the learned many scriptures from him, including
Lord was praised by demigods, human beings the lawbooks of religious duties and the epic
and great sages, by Siddhas, Gandharvas, histories and Purāṇas, all this study has not pro-
Vidyādharas and Mahoragas, and also by Ap- duced good qualities in him. Rather, his study
sarās, Pitās, Yakṣas, Kinnaras and Cāraṇas. As of the scriptures is like an actor’s studying his
they sang His glories and showered Him with part, for he is not self-controlled or humble and
flowers, the Supreme Lord entered His fes- vainly presumes himself a scholarly authority,
tively decorated capital city in the company of though he has failed to conquer his own mind.
the most eminent Vṛṣṇis. (13-15) Thus Lord (25-26)
Kṛṣṇa, the Supreme Personality of Godhead,
the master all mystic power and Lord of the The very purpose of My descent into this
universe, is ever victorious. Only those of world is to kill such hypocrites who pretend to
beastly vision think He sometimes suffers de- be religious. Indeed, they are the most sinful
feat. (16) rascals. (27) [Śukadeva Gosvāmī continued:]
Although Lord Balarāma had stopped killing
Lord Balarāma then heard that the Kurus the impious, Romaharṣaṇa’s death was inevita-
were preparing for war with the Pāṇḍavas. Be- ble. Thus, having spoken, the Lord killed him
ing neutral, He departed on the pretext of going by picking up a blade of kuśa grass and touch-
to bathe in holy places. (17) After bathing at ing him with its tip. (28) All the sages cried out,
Prabhāsa and honoring the demigods, sages, “Alas, alas!” in great distress. They told Lord
forefathers and prominent human beings, He Saṅkarṣaṇa, “O master, You have committed
went in the company of brāhmaṇas to the por- an irreligious act! (29) “O favorite of the Ya-
tion of the Sarasvatī that flows westward into dus, we gave him the seat of the spiritual master
the sea. (18) Lord Balarāma visited the broad and promised him long life and freedom from
Bindu-saras Lake, Tritakūpa, Sudarśana, physical pain for as long as this sacrifice con-
Viśāla, Brahma-tīrtha, Cakra-tīrtha and the tinues. (30) “You have unknowingly killed a
eastward-flowing Sarasvatī. He also went to all brāhmaṇa. Of course, even the injunctions of
the holy places along the Yamunā and the Gan- revealed scripture cannot dictate to You, the
ges, O Bhārata, and then He came to the Lord of all mystic power. But if by Your own
Naimiṣa forest, where great sages were per- free will You nonetheless carry out the pre-
forming an elaborate sacrifice. (19-20) Recog- scribed purification for this slaying of a
nizing the Lord upon His arrival, the sages, who
762
brāhmaṇa, O purifier of the whole world, peo- spreading the smell of pus everywhere. (1)
ple in general will greatly benefit by Your ex- Next, onto the sacrificial arena came a down-
ample.” (31-32) pour of abominable things sent by Balvala, af-
ter which the demon himself appeared, trident
The Personality of Godhead said: I will in hand. (2) The immense demon resembled a
certainly perform the atonement for this killing, mass of black carbon. His topknot and beard
since I wish to show compassion to the people were like molten copper, and his face had hor-
in general. Please, therefore, prescribe for Me rible fangs and furrowed eyebrows. Upon see-
whatever ritual is to be done first. (33) O sages, ing him, Lord Balarāma thought of His club,
just say the word, and by My mystic power I which tears to pieces His enemies’ armies, and
shall restore everything you promised himlong His plow weapon, which punishes the demons.
life, strength and sensory power. (34) Thus summoned, His two weapons appeared
before Him at once. (3-4)
The sages said: Please see to it, O Rāma,
that Your power and that of Your kuśa weapon, With the tip of His plow Lord Balarāma
as well as our promise and Romaharṣaṇa’s caught hold of the demon Balvala as he flew
death, all remain intact. (35) through the sky, and with His club the Lord an-
grily struck that harasser of brāhmaṇas on the
The Supreme Lord said: The Vedas in- head. (5) Balvala cried out in agony and fell to
struct us that one’s own self takes birth again as the ground, his forehead cracked open and
one’s son. Thus let Romaharṣaṇa’s son become gushing blood. He resembled a red mountain
the speaker of the Purāṇas, and let him be en- struck by a lightning bolt. (6) The exalted sages
dowed with long life, strong senses and stam- honored Lord Rāma with sincere prayers and
ina. (36) awarded Him infallible blessings. Then they
performed His ritual bath, just as the demigods
Please tell Me your desire, O best of sages, had formally bathed Indra when he killed Vṛtra.
and I shall certainly fulfill it. And, O wise souls, (7) They gave Lord Balarāma a Vaijayantī gar-
please carefully determine My proper atone- land of unfading lotuses in which resided the
ment, since I do not know what it might be. (37) goddess of fortune, and they also gave Him a
set of divine garments and jewelry. (8)
The sages said: A fearsome demon named
Balvala, the son of Ilvala, comes here every Then, given leave by the sages, the Lord
new-moon day and contaminates our sacrifice. went with a contingent of brāhmaṇas to the
(38) O descendant of Daśārha, please kill that Kauśikī River, where He bathed. From there He
sinful demon, who pours down pus, blood, fe- went to the lake from which flows the river
ces, urine, wine and meat upon us. This is the Sarayū. (9) The Lord followed the course of the
best service You can do for us. (39) Thereafter, Sarayū until He came to Prayāga, where He
for twelve months, You should circumambu- bathed and then performed rituals to propitiate
late the land of Bhārata in a mood of serious the demigods and other living beings. Next He
meditation, executing austerities and bathing at went to the āśrama of Pulaha Ṛṣi. (10) Lord
various holy pilgrimage sites. In this way You Balarāma bathed in the Gomatī, Gaṇḍakī and
will become purified. (40) Vipāśā rivers, and also immersed Himself in
the Śoṇa. He went to Gayā, where He wor-
SB 10.79: Lord Balarāma Goes on Pil- shiped His forefathers, and to the mouth of the
grimage Ganges, where He performed purifying ablu-
tions. At Mount Mahendra He saw Lord
Śukadeva Gosvāmī said: Then, on the Paraśurāma and offered Him prayers, and then
new-moon day, O King, a fierce and frighten- He bathed in the seven branches of the
ing wind arose, scattering dust all about and Godāvarī River, and also in the rivers Veṇā,
763
Pampā and Bhīmarathī. Then Lord Balarāma battlefield, Lord Balarāma went to Kurukṣetra.
met Lord Skanda and visited Śrī-śaila, the (23)
abode of Lord Giriśa. In the southern provinces
known as Draviḍa-deśa the Supreme Lord saw When Yudhiṣṭhira, Lord Kṛṣṇa, Arjuna and
the sacred Veṅkaṭa Hill, as well as the cities of the twin brothers Nakula and Sahadeva saw
Kāmakoṣṇī and Kāñcī, the exalted Kāverī Lord Balarāma, they offered Him respectful
River and the most holy Śrī-raṅga, where Lord obeisances but said nothing, thinking “What
Kṛṣṇa has manifested Himself. From there He has He come here to tell us?” (24) Lord
went to Ṛṣabha Mountain, where Lord Kṛṣṇa Balarāma found Duryodhana and Bhīma with
also lives, and to the southern Mathurā. Then clubs in their hands, each furiously striving for
He came to Setubandha, where the most griev- victory over the other as they circled about
ous sins are destroyed. (11-15) skillfully. The Lord addressed them as follows.
(25) [Lord Balarāma said:] King Duryodhana!
There at Setubandha [Rāmeśvaram] Lord And Bhīma! Listen! You two warriors are
Halāyudha gave brāhmaṇas ten thousand cows equal in fighting prowess. I know that one of
in charity. He then visited the Kṛtamālā and you has greater physical power, while the other
Tāmraparṇī rivers and the great Malaya Moun- is better trained in technique. (26)
tains. In the Malaya range Lord Balarāma
found Agastya Ṛṣi sitting in meditation. After Since you are so evenly matched in fighting
bowing down to the sage, the Lord offered him prowess, I do not see how either of you can win
prayers and then received blessings from him. or lose this duel. Therefore, please stop this
Taking leave from Agastya, He proceeded to useless battle. (27) [Śukadeva Gosvāmī contin-
the shore of the southern ocean, where He saw ued:] They did not accept Lord Balarāma’s re-
Goddess Durgā in her form of Kanyā-kumārī. quest, O King, although it was logical, for their
(16-17) Next He went to Phālguna-tīrtha and mutual enmity was irrevocable. Each of them
bathed in the sacred Pañcāpsarā Lake, where constantly remembered the insults and injuries
Lord Viṣṇu had directly manifested Himself. he had suffered from the other. (28) Concluding
At this place He gave away another ten thou- that the battle was the arrangement of fate, Lord
sand cows. (18) Balarāma went back to Dvārakā. There He was
greeted by Ugrasena and His other relatives,
The Supreme Lord then traveled through the who were all delighted to see Him. (29) Later
kingdoms of Kerala and Trigarta, visiting Lord Lord Balarāma returned to Naimiṣāraṇya,
Śiva’s sacred city of Gokarṇa, where Lord where the sages joyfully engaged Him, the em-
Dhūrjaṭi [Śiva] directly manifests himself. Af- bodiment of all sacrifice, in performing various
ter also visiting Goddess Pārvatī, who dwells kinds of Vedic sacrifice. Lord Balarāma was
on an island, Lord Balarāma went to the holy now retired from warfare. (30) The all-power-
district of Śūrpāraka and bathed in the Tāpī, ful Lord Balarāma bestowed upon the sages
Payoṣṇī and Nirvindhyā rivers. He next entered pure spiritual knowledge, by which they could
the Daṇḍaka forest and went to the river Revā, see the whole universe within Him and also see
along which the city of Māhiṣmatī is found. Him pervading everything. (31) After execut-
Then He bathed at Manu-tīrtha and finally re- ing with His wife the avabhṛtha ablutions, the
turned to Prabhāsa. (19-21) The Lord heard beautifully dressed and ornamented Lord
from some brāhmaṇas how all the kings in- Balarāma, encircled by His immediate family
volved in the battle between the Kurus and and other relatives and friends, looked as splen-
Pāṇḍavas had been killed. From this He con- did as the moon surrounded by its effulgent
cluded that the earth was now relieved of her rays. (32) Countless other such pastimes were
burden. (22) Wanting to stop the club fight then performed by mighty Balarāma, the unlimited
raging between Bhīma and Duryodhana on the and immeasurable Supreme Lord, whose mys-
tic Yoga-māyā power makes Him appear to be
764
a human being. (33) All the activities of the un- with fear, she spoke as follows. (8) [Sudāmā’s
limited Lord Balarāma are amazing. Anyone wife said:] O brāhmaṇa, isn’t it true that the
who regularly remembers them at dawn and husband of the goddess of fortune is the per-
dusk will become very dear to the Supreme Per- sonal friend of your exalted self? That greatest
sonality of Godhead, Śrī Viṣṇu. (34) of Yādavas, the Supreme Lord Kṛṣṇa, is com-
passionate to brāhmaṇas and very willing to
SB 10.80: The Brāhmaṇa Sudāmā Visits grant them His shelter. (9) O fortunate one,
Lord Kṛṣṇa in Dvārakā please approach Him, the real shelter of all
saints. He will certainly give abundant wealth
King Parīkṣit said: My lord, O master, I to such a suffering householder as you. (10)
wish to hear about other valorous deeds per- Lord Kṛṣṇa is now the ruler of the Bhojas,
formed by the Supreme Personality of God- Vṛṣṇis and Andhakas and is staying at Dvārakā.
head, Mukunda, whose valor is unlimited. (1) Since He gives even His own self to anyone
O brāhmaṇa, how could anyone who knows the who simply remembers His lotus feet, what
essence of life and is disgusted with endeavor- doubt is there that He, the spiritual master of
ing for sense gratification give up the transcen- the universe, will bestow upon His sincere wor-
dental topics of Lord Uttamaḥśloka after hear- shiper prosperity and material enjoyment,
ing them repeatedly? (2) Actual speech is that which are not even very desirable? (11)
which describes the qualities of the Lord, real [Śukadeva Gosvāmī continued:] When his wife
hands are those that work for Him, a true mind thus repeatedly implored him in various ways,
is that which always remembers Him dwelling the brāhmaṇa thought to himself, “To see Lord
within everything moving and nonmoving, and Kṛṣṇa is indeed the greatest achievement in
actual ears are those that listen to sanctifying life.” Thus he decided to go, but first he told
topics about Him. (3) An actual head is one that her, “My good wife, if there is anything in the
bows down to the Lord in His manifestations house I can bring as a gift, please give it to me.”
among the moving and nonmoving creatures, (12-13) Sudāmā’s wife begged four handfuls of
real eyes are those that see only the Lord, and flat rice from neighboring brāhmaṇas, tied up
actual limbs are those which regularly honor the rice in a torn piece of cloth and gave it to
the water that has bathed the Lord’s feet or her husband as a present for Lord Kṛṣṇa. (14)
those of His devotees. (4) Taking the flat rice, the saintly brāhmaṇa set off
for Dvārakā, all the while wondering “How will
Sūta Gosvāmī said: Thus questioned by I be able to have Kṛṣṇa’s audience?” (15)
King Viṣṇurāta, the powerful sage Bādarāyaṇi
replied, his heart fully absorbed in meditation The learned brāhmaṇa, joined by some local
on the Supreme Personality of Godhead, brāhmaṇas, passed three guard stations and
Vāsudeva. (5) went through three gateways, and then he
walked by the homes of Lord Kṛṣṇa’s faithful
Śukadeva Gosvāmī said: Lord Kṛṣṇa had a devotees, the Andhakas and Vṛṣṇis, which or-
certain brāhmaṇa friend [named Sudāmā] who dinarily no one could do. He then entered one
was most learned in Vedic knowledge and de- of the opulent palaces belonging to Lord Hari’s
tached from all sense enjoyment. Furthermore, sixteen thousand queens, and when he did so he
his mind was peaceful and his senses subdued. felt as if he were attaining the bliss of libera-
(6) Living as a householder, he maintained tion. (16-17)
himself with whatever came of its own accord.
The wife of that poorly dressed brāhmaṇa suf- At that time Lord Acyuta was seated on His
fered along with him and was emaciated from consort’s bed. Spotting the brāhmaṇa at some
hunger. (7) The chaste wife of the poverty- distance, the Lord immediately stood up, went
stricken brāhmaṇa once approached him, her forward to meet him and with great pleasure
face dried up because of her distress. Trembling embraced him. (18) The lotus-eyed Supreme
765
Lord felt intense ecstasy upon touching the instruct the general populace. (30) My dear
body of His dear friend, the wise brāhmaṇa, and brāhmaṇa, do you remember how we lived to-
thus He shed tears of love. (19) Lord Kṛṣṇa gether in our spiritual master’s school? When a
seated His friend Sudāmā upon the bed. Then twice-born student has learned from his guru all
the Lord, who purifies the whole world, person- that is to be learned, he can enjoy spiritual life,
ally offered him various tokens of respect and which lies beyond all ignorance. (31) My dear
washed his feet, O King, after which He sprin- friend, he who gives a person his physical birth
kled the water on His own head. He anointed is his first spiritual master, and he who initiates
him with divinely fragrant sandalwood, aguru him as a twice-born brāhmaṇa and engages him
and kuṅkuma pastes and happily worshiped in religious duties is indeed more directly his
him with aromatic incense and arrays of lamps. spiritual master. But the person who bestows
After finally offering him betel nut and the gift transcendental knowledge upon the members
of a cow, He welcomed him with pleasing of all the spiritual orders of society is one’s ul-
words. (20-22) By fanning him with her timate spiritual master. Indeed, he is as good as
cāmara, the divine goddess of fortune person- My own self. (32) Certainly, O brāhmaṇa, of all
ally served that poor brāhmaṇa, whose clothing the followers of the varṇāśrama system, those
was torn and dirty and who was so thin that who take advantage of the words I speak in My
veins were visible all over his body. (23) The form as the spiritual master and thus easily
people in the royal palace were astonished to cross over the ocean of material existence best
see Kṛṣṇa, the Lord of spotless glory, so lov- understand their own true welfare. (33) I, the
ingly honor this shabbily dressed brāhmaṇa. Soul of all beings, am not as satisfied by ritual
(24) [The residents of the palace said:] What pi- worship, brahminical initiation, penances or
ous acts has this unkempt, impoverished self-discipline as I am by faithful service ren-
brāhmaṇa performed? People regard him as dered to one’s spiritual master. (34)
lowly and contemptible, yet the spiritual master
of the three worlds, the abode of Goddess Śrī, O brāhmaṇa, do you remember what hap-
is serving him reverently. Leaving the goddess pened to us while we were living with our spir-
of fortune sitting on her bed, the Lord has em- itual master? Once our guru’s wife sent us to
braced this brāhmaṇa as if he were an older fetch firewood, and after we entered the vast
brother. (25-26) [Śukadeva Gosvāmī contin- forest, O twice-born one, an unseasonal storm
ued:] Taking each other’s hands, O King, Kṛṣṇa arose, with fierce wind and rain and harsh thun-
and Sudāmā talked pleasantly about how they der. (35-36) Then, as the sun set, the forest was
once lived together in the school of their guru. covered by darkness in every direction, and
(27) with all the flooding we could not distinguish
high land from low. (37)
The Supreme Lord said: My dear
brāhmaṇa, you know well the ways of dharma. Constantly besieged by the powerful wind
After you offered the gift of remuneration to and rain, we lost our way amidst the flooding
our guru and returned home from his school, waters. We simply held each other’s hands and,
did you marry a compatible wife or not? (28) in great distress, wandered aimlessly about the
Even though you are mostly involved in house- forest. (38) Our guru, Sāndīpani, understanding
hold affairs, your mind is not affected by mate- our predicament, set out after sunrise to search
rial desires. Nor, O learned one, do you take for us, his disciples, and found us in distress.
much pleasure in the pursuit of material wealth. (39) [Sāndīpani said:] O my children, you have
This I am well aware of. (29) Having re- suffered so much for my sake! The body is
nounced all material propensities, which spring most dear to every living creature, but you are
from the Lord’s illusory energy, some people so dedicated to me that you completely disre-
execute worldly duties with their minds undis- garded your own comfort. (40) This indeed is
turbed by mundane desires. They act as I do, to the duty of all true disciples: to repay the debt
766
to their spiritual master by offering him, with palmfuls of flat rice to the husband of the god-
pure hearts, their wealth and even their very dess of fortune. He simply kept his head bowed
lives. (41) You boys are first-class brāhmaṇas, in shame. (5) Being the direct witness in the
and I am satisfied with you. May all your de- hearts of all living beings, Lord Kṛṣṇa fully un-
sires be fulfilled, and may the Vedic mantras derstood why Sudāmā had come to see Him.
you have learned never lose their meaning for Thus He thought, “In the past My friend has
you, in this world or the next. (42) [Lord Kṛṣṇa never worshiped Me out of a desire for material
continued:] We had many similar experiences opulence, but now he comes to Me to satisfy his
while living in our spiritual master’s home. chaste and devoted wife. I will give him riches
Simply by the grace of the spiritual master a that even the immortal demigods cannot ob-
person can fulfill life’s purpose and attain eter- tain.” (6-7) Thinking like this, the Lord
nal peace. (43) snatched from the brāhmaṇa’s garment the
grains of flat rice tied up in an old piece of cloth
The brāhmaṇa said: What could I possibly and exclaimed, “What is this? (8) “My friend,
have failed to achieve, O Lord of lords, O uni- have You brought this for Me? It gives Me ex-
versal teacher, since I was able to personally treme pleasure. Indeed, these few grains of flat
live with You, whose every desire is fulfilled, rice will satisfy not only Me but also the entire
at the home of our spiritual master? (44) O al- universe.” (9) After saying this, the Supreme
mighty Lord, Your body comprises the Abso- Lord ate one palmful and was about to eat a sec-
lute Truth in the form of the Vedas and is thus ond when the devoted goddess Rukmiṇī took
the source of all auspicious goals of life. That hold of His hand. (10) [Queen Rukmiṇī said:]
You took up residence at the school of a spir- This is more than enough, O Soul of the uni-
itual master is simply one of Your pastimes in verse, to secure him an abundance of all kinds
which You play the role of a human being. (45) of wealth in this world and the next. After all,
one’s prosperity depends simply on Your satis-
SB 10.81: The Lord Blesses Sudāmā faction. (11)
Brāhmaṇa
[Śukadeva Gosvāmī continued:] The
[Śukadeva Gosvāmī said:] Lord Hari, brāhmaṇa spent that night in Lord Acyuta’s
Kṛṣṇa, perfectly knows the hearts of all living palace after eating and drinking to his full sat-
beings, and He is especially devoted to the isfaction. He felt as if he had gone to the spir-
brāhmaṇas. While the Supreme Lord, the goal itual world. (12) The next day, Sudāmā set off
of all saintly persons, conversed in this way for home while being honored by Lord Kṛṣṇa,
with the best of the twice-born, He laughed and the self-satisfied maintainer of the universe.
spoke the following words to that dear friend of The brāhmaṇa felt greatly delighted, my dear
His, the brāhmaṇa Sudāmā, all the while smil- King, as he walked along the road. (13) Alt-
ing and looking upon him with affection. (1-2) hough he had apparently received no wealth
from Lord Kṛṣṇa, Sudāmā was too shy to beg
The Supreme Lord said: O brāhmaṇa, for it on his own. He simply returned home,
what gift have you brought Me from home? I feeling perfectly satisfied to have had the Su-
regard as great even the smallest gift offered by preme Lord’s audience. (14) [Sudāmā
My devotees in pure love, but even great offer- thought:] Lord Kṛṣṇa is known to be devoted to
ings presented by nondevotees do not please the brāhmaṇas, and now I have personally seen
Me. (3) If one offers Me with love and devotion this devotion. Indeed, He who carries the god-
a leaf, a flower, a fruit or water, I will accept it. dess of fortune on His chest has embraced the
(4) [Śukadeva Gosvāmī continued:] Even after poorest beggar. (15) Who am I? A sinful, poor
being addressed in this way, O King, the friend of a brāhmaṇa. And who is Kṛṣṇa? The
brāhmaṇa felt too embarrassed to offer his Supreme Personality of Godhead, full in six op-
ulences. Nonetheless, He has embraced me
767
with His two arms. (16) He treated me just like entered his house, where there were hundreds
one of His brothers, making me sit on the bed of gem-studded pillars, just as in the palace of
of His beloved consort. And because I was fa- Lord Mahendra. (28) In Sudāmā’s home were
tigued, His queen personally fanned me with a beds as soft and white as the foam of milk, with
yak-tail cāmara. (17) Although He is the Lord bedsteads made of ivory and ornamented with
of all demigods and the object of worship for gold. There were also couches with golden
all brāhmaṇas, He worshiped me as if I were a legs, as well as royal cāmara fans, golden
demigod myself, massaging my feet and ren- thrones, soft cushions and gleaming canopies
dering other humble services. (18) Devotional hung with strings of pearls. Upon the walls of
service to His lotus feet is the root cause of all sparkling crystal glass, inlaid with precious em-
the perfections a person can find in heaven, in eralds, shone jeweled lamps, and the women in
liberation, in the subterranean regions and on the palace were all adorned with precious gems.
earth. (19) Thinking “If this poor wretch sud- As he viewed this luxurious opulence of all va-
denly becomes rich, he will forget Me in his in- rieties, the brāhmaṇa calmly reasoned to him-
toxicating happiness,” the compassionate Lord self about his unexpected prosperity. (29-32)
did not grant me even a little wealth. (20)
[Sudāmā thought:] I have always been
[Śukadeva Gosvāmī continued:] Thinking poor. Certainly the only possible way that such
thus to himself, Sudāmā finally came to the an unfortunate person as myself could become
place where his home stood. But that place was suddenly rich is that Lord Kṛṣṇa, the supremely
now crowded on all sides with towering, celes- opulent chief of the Yadu dynasty, has glanced
tial palaces rivaling the combined brilliance of upon Me. (33) After all, my friend Kṛṣṇa, the
the sun, fire and the moon. There were splen- most exalted of the Dāśārhas and the enjoyer of
dorous courtyards and gardens, each filled with unlimited wealth, noticed that I secretly in-
flocks of cooing birds and beautified by ponds tended to beg from Him. Thus even though He
in which kumuda, ambhoja, kahlāra and utpala said nothing about it when I stood before Him,
lotuses grew. Finely attired men and doe-eyed He actually bestowed upon me the most abun-
women stood in attendance. Sudāmā wondered, dant riches. In this way He acted just like a mer-
“What is all this? Whose property is it? How ciful rain cloud. (34) The Lord considers even
has this all come about?” (21-23) As he contin- His greatest benedictions to be insignificant,
ued to ponder in this way, the beautiful menand while He magnifies even a small service ren-
maidservants, as effulgent as demigods, came dered to Him by His well-wishing devotee.
forward to greet their greatly fortunate master Thus with pleasure the Supreme Soul accepted
with loud song and instrumental music. (24) a single palmful of the flat rice I brought Him.
When she heard that her husband had arrived, (35) The Lord is the supremely compassionate
the brāhmaṇa’s wife quickly came out of the reservoir of all transcendental qualities. Life af-
house in a jubilant flurry. She resembled the ter life may I serve Him with love, friendship
goddess of fortune herself emerging from her and sympathy, and may I cultivate such firm at-
divine abode. (25) When the chaste lady saw tachment for Him by the precious association
her husband, her eyes filled with tears of love of His devotees. (36) To a devotee who lacks
and eagerness. As she held her eyes closed, she spiritual insight, the Supreme Lord will not
solemnly bowed down to him, and in her heart grant the wonderful opulences of this world-
she embraced him. (26) kingly power and material assets. Indeed, in
His infinite wisdom the unborn Lord well
Sudāmā was amazed to see his wife. Shining knows how the intoxication of pride can cause
forth in the midst of maidservants adorned with the downfall of the wealthy. (37) [Śukadeva
jeweled lockets, she looked as effulgent as a Gosvāmī continued:] Thus firmly fixing his de-
demigoddess in her celestial airplane. (27) termination by means of his spiritual intelli-
With pleasure he took his wife with him and gence, Sudāmā remained absolutely devoted to
768
Lord Kṛṣṇa, the shelter of all living beings. Free Akrūra, Vasudeva, Āhuka and other kings also
from avarice, he enjoyed, together with his went there. Aniruddha remained in Dvārakā
wife, the sense pleasures that had been be- with Sucandra, Śuka and Sāraṇa to guard the
stowed upon him, always with the idea of even- city, together with Kṛtavarmā, the commander
tually renouncing all sense gratification. (38) of their armed forces. (3-6) The mighty Yāda-
vas passed with great majesty along the road.
Lord Hari is the God of all gods, the master They were attended by their soldiers, who rode
of all sacrifices, and the supreme ruler. But He on chariots rivaling the airplanes of heaven, on
accepts the saintly brāhmaṇas as His masters, horses moving with a rhythmic gait, and on bel-
and so there exists no deity higher than them. lowing elephants as huge as clouds. Also with
(39) Thus seeing how the unconquerable Su- them were many infantrymen as effulgent as
preme Lord is nonetheless conquered by His celestial Vidyādharas. The Yādavas were so di-
own servants, the Lord’s dear brāhmaṇa friend vinely dressedbeing adorned with gold neck-
felt the remaining knots of material attachment laces and flower garlands and wearing fine ar-
within his heart being cut by the force of his morthat as they proceeded along the road with
constant meditation on the Lord. In a short time their wives they seemed to be demigods flying
he attained Lord Kṛṣṇa’s supreme abode, the through the sky. (7-8) At Samanta-pañcaka, the
destination of great saints. (40) The Lord al- saintly Yādavas bathed and then observed a fast
ways shows brāhmaṇas special favor. Anyone with careful attention. Afterward they pre-
who hears this account of the Supreme Lord’s sented brāhmaṇas with cows bedecked with
kindness to brāhmaṇas will come to develop garments, flower garlands and gold necklaces.
love for the Lord and thus become freed from (9) In accordance with scriptural injunctions,
the bondage of material work. (41) the descendants of Vṛṣṇi then bathed once more
in Lord Paraśurāma’s lakes and fed first-class
SB 10.82: Kṛṣṇa and Balarāma Meet the brāhmaṇas with sumptuous food. All the while
Inhabitants of Vṛndāvana they prayed, “May we be granted devotion to
Lord Kṛṣṇa.” (10) Then, with the permission of
Śukadeva Gosvāmī said: Once, while Lord Kṛṣṇa, their sole object of worship, the
Balarāma and Kṛṣṇa were living in Dvārakā, Vṛṣṇis ate breakfast and sat down at their lei-
there occurred a great eclipse of the sun, just as sure beneath trees that gave cooling shade. (11)
if the end of Lord Brahmā’s day had come. (1) The Yādavas saw that many of the kings who
Knowing of this eclipse in advance, O King, had arrived were old friends and relativesthe
many people went to the holy place known as Matsyas, Uśīnaras, Kauśalyas, Vidarbhas, Ku-
Samanta-pañcaka in order to earn pious credit. rus, Sṛñjayas, Kāmbojas, Kaikayas, Madras,
(2) Kuntīs and the kings of Ānarta and Kerala.
They also saw many hundreds of other kings,
After ridding the earth of kings, Lord both allies and adversaries. In addition, my dear
Paraśurāma, the foremost of warriors, created King Parīkṣit, they saw their dear friends
huge lakes from the kings’ blood at Samantaka- Nanda Mahārāja and the cowherd men and
pañcaka. Although he is never tainted by kar- women, who had been suffering in anxiety for
mic reactions, Lord Paraśurāma performed sac- so long. (12-13) As the great joy of seeing one
rifices there to instruct people in general; thus another made the lotuses of their hearts and
he acted like an ordinary person trying to free faces bloom with fresh beauty, the men em-
himself of sins. From all parts of Bhārata-varṣa braced one another enthusiastically. With tears
a great number of people now came to that Sa- pouring from their eyes, the hair on their bodies
manta-pañcaka on pilgrimage. O descendant of standing on end and their voices choked up,
Bharata, among those arriving at the holy place they all felt intense bliss. (14) The women
were many Vṛṣṇis, such as Gada, Pradyumna glanced at one another with pure smiles of lov-
and Sāmba, hoping to be relieved of their sins; ing friendship. And when they embraced, their
769
breasts, smeared with saffron paste, pressed them, O best of kings, were simply amazed to
against one another as their eyes filled with see the transcendental form of Lord Kṛṣṇa, the
tears of affection. (15) abode of all opulence and beauty, standing be-
fore them with His consorts. (23-26)
They all then offered obeisances to their el-
ders and received respect in turn from their After Lord Balarāma and Lord Kṛṣṇa had
younger relatives. After inquiring from one an- liberally honored them, with great joy and en-
other about the comfort of their trip and their thusiasm these kings began to praise the mem-
well-being, they proceeded to talk about Kṛṣṇa. bers of the Vṛṣṇi clan, Śrī Kṛṣṇa’s personal as-
(16) Queen Kuntī met with her brothers and sis- sociates. (27) [The kings said:] O King of the
ters and their children, and also with her par- Bhojas, you alone among men have achieved a
ents, her brothers’ wives and Lord Mukunda. truly exalted birth, for you continually behold
While talking with them she forgot her sorrow. Lord Kṛṣṇa, who is rarely visible even to great
(17) yogīs. (28) His fame, as broadcast by the Ve-
das, the water that has washed His feet, and the
Queen Kuntī said: My dear, respectable words He speaks in the form of the revealed
brother, I feel that my desires have been frus- scripturesthese thoroughly purify this universe.
trated, because although all of you are most Although the earth’s good fortune was ravaged
saintly, you forgot me during my calamities. by time, the touch of His lotus feet has revital-
(18) ized her, and thus she is raining down on us the
fulfillment of all our desires. The same Lord
Friends and family members even children, Viṣṇu who makes one forget the goals of
brothers and parents forget a dear one whom heaven and liberation has now entered into
Providence no longer favors. (19) Śrī Vasudeva marital and blood relationships with you, who
said: Dear sister, please do not be angry with otherwise travel on the hellish path of family
us. We are only ordinary men, playthings of life. Indeed, in these relationships you see and
fate. Indeed, whether a person acts on his own touch Him directly, walk beside Him, converse
or is forced by others, he is always under the with Him, and together with Him lie down to
Supreme Lord’s control. (20) rest, sit at ease and take your meals. (29-30)
Śukadeva Gosvāmī said: When Nanda
Harassed by Kaṁsa, we all fled in various Mahārāja learned that the Yadus had arrived,
directions, but by the grace of Providence we led by Kṛṣṇa, he immediately went to see them.
have now finally been able to return to our The cowherds accompanied him, their various
homes, my dear sister. (21) Śukadeva Gosvāmī possessions loaded on their wagons. (31)
said: Vasudeva, Ugrasena and the other Yadus
honored the various kings, who became su- Seeing Nanda, the Vṛṣṇis were delighted
premely blissful and content upon seeing Lord and stood up like dead bodies coming back to
Acyuta. (22) life. Having felt much distress at not seeing him
for so long, they held him in a tight embrace.
All the royalty present, including Bhīṣma, (32) Vasudeva embraced Nanda Mahārāja with
Droṇa, Dhṛtarāṣṭra, Gāndhārī and her sons, the great joy. Beside himself with ecstatic love,
Pāṇḍavas and their wives, Kuntī, Sañjaya, Vasudeva remembered the troubles Kaṁsa had
Vidura, Kṛpācārya, Kuntībhoja, Virāṭa, caused him, forcing him to leave his sons in
Bhīṣmaka, the great Nagnajit, Purujit, Drupada, Gokula for Their safety. (33) O hero of the Ku-
Śalya, Dhṛṣṭaketu, Kāśirāja, Damaghoṣa, rus, Kṛṣṇa and Balarāma embraced Their foster
Viśālākṣa, Maithila, Madra, Kekaya, parents and bowed down to them, but Their
Yudhāmanyu, Suśarmā, Bāhlika with his asso- throats were so choked up with tears of love
ciates and their sons, and the many other kings that the two Lords could say nothing. (34) Rais-
subservient to Mahārāja Yudhiṣṭhiraall of ing their two sons onto their laps and holding
770
Them in their arms, Nanda and saintly mother good fortune you have developed a special lov-
Yaśodā forgot their sorrow. (35) Then Rohiṇī ing attitude toward Me, by which you have ob-
and Devakī both embraced the Queen of Vraja, tained Me. (44) Dear ladies, I am the beginning
remembering the faithful friendship she had and end of all created beings and exist both
shown them. Their throats choking with tears, within and without them, just as the elements
they addressed her as follows. (36) [Rohiṇī and ether, water, earth, air and fire are the begin-
Devakī said:] What woman could forget the un- ning and end of all material objects and exist
ceasing friendship you and Nanda have shown both within and without them. (45) In this way
us, dear Queen of Vraja? There is no way to re- all created things reside within the basic ele-
pay you in this world, even with the wealth of ments of creation, while the spirit souls pervade
Indra. (37) Before these two boys had ever seen the creation, remaining in their own true iden-
Their real parents, you acted as Their parents tity. You should see both of thesethe material
and gave Them all affectionate care, training, creation and the selfas manifest within Me, the
nourishment and protection. They were never imperishable Supreme Truth. (46) Śukadeva
afraid, good lady, because you protected Them Gosvāmī said: Having thus been instructed by
just as eyelids protect the eyes. Indeed, saintly Kṛṣṇa in spiritual matters, the gopīs were freed
persons like you never discriminate between of all tinges of false ego because of their inces-
outsiders and their own kin. (38) Śukadeva sant meditation upon Him. And with their deep-
Gosvāmī said: While gazing at their beloved ening absorption in Him, they came to under-
Kṛṣṇa, the young gopīs used to condemn the stand Him fully. (47)
creator of their eyelids, [which would momen-
tarily block their vision of Him]. Now, seeing The gopīs spoke thus: Dear Lord, whose
Kṛṣṇa again after such a long separation, with navel is just like a lotus flower, Your lotus feet
their eyes they took Him into their hearts, and are the only shelter for those who have fallen
there they embraced Him to their full satisfac- into the deep well of material existence. Your
tion. In this way they became totally absorbed feet are worshiped and meditated upon by great
in ecstatic meditation on Him, although those mystic yogīs and highly learned philosophers.
who constantly practice mystic yoga find such We wish that these lotus feet may also be awak-
absorption difficult to achieve. (39) ened within our hearts, although we are only or-
dinary persons engaged in household affairs.
The Supreme Lord approached the gopīs in (48)
a secluded place as they stood in their ecstatic
trance. After embracing each of them and in- SB 10.83: Draupadī Meets the Queens of
quiring about their well-being, He laughed and Kṛṣṇa
spoke as follows. (40) [Lord Kṛṣṇa said:] My
dear girlfriends, do you still remember Me? It Śukadeva Gosvāmī said: Thus Lord Kṛṣṇa,
was for My relatives’ sake that I stayed away the spiritual master of the gopīs and the very
so long, intent on destroying My enemies. (41) purpose of their life, showed them His mercy.
Do you perhaps think I’m ungrateful and thus He then met with Yudhiṣṭhira and all His other
hold Me in contempt? After all, it is the Su- relatives and inquired from them about their
preme Lord who brings living beings together welfare. (1) Feeling greatly honored, King
and then separates them. (42) Just as the wind Yudhiṣṭhira and the others, freed of all sinful
brings together masses of clouds, blades of reactions by seeing the feet of the Lord of the
grass, wisps of cotton and particles of dust, only universe, gladly answered His inquiries. (2)
to scatter them all again, so the creator deals [Lord Kṛṣṇa’s relatives said:] O master, how
with His created beings in the same way. (43) can misfortune arise for those who have even
Rendering devotional service to Me qualifies once freely drunk the nectar coming from Your
any living being for eternal life. But by your lotus feet? This intoxicating liquor pours into
the drinking cups of their ears, having flowed
771
from the minds of great devotees through their

mouths. It destroys the embodied souls’ forget- Śrī Jāmbavatī said: Unaware that Lord
fulness of the creator of their bodily existence. Kṛṣṇa was none other than his own master and
(3) The radiance of Your personal form dispels worshipable Deity, the husband of Goddess
the threefold effects of material consciousness, Sītā, my father fought with Him for twenty-
and by Your grace we become immersed in to- seven days. When my father finally came to his
tal happiness. Your knowledge is indivisible senses and recognized the Lord, he took hold of
and unrestricted. By Your Yoga-māyā potency His feet and presented Him with both me and
You have assumed this human form for protect- the Syamantaka jewel as tokens of his rever-
ing the Vedas, which had been threatened by ence. I am simply the Lord’s maidservant. (10)
time. We bow down to You, the final destina-
tion of perfect saints. (4) Śrī Kālindī said: The Lord knew I was per-
forming severe austerities and penances with
The great sage Śukadeva Gosvāmī said: the hope of one day touching His lotus feet. So
As Yudhiṣṭhira and the others were thus prais- He came to me in the company of His friend
ing Lord Kṛṣṇa, the crest jewel of all sublimely and took my hand in marriage. Now I am en-
glorified personalities, the women of the gaged as a sweeper in His palace. (11)
Andhaka and Kaurava clans met with one an-
other and began discussing topics about Go- Śrī Mitravindā said: At my svayaṁvara
vinda that are sung throughout the three worlds. ceremony He came forward, defeated all the
Please listen as I relate these to you. (5) kings presentincluding my brothers, who dared
insult Himand took me away just as a lion re-
Śrī Draupadī said: O Vaidarbhī, Bhadrā moves his prey from amidst a pack of dogs.
and Jāmbavatī, O Kauśalā, Satyabhāmā and Thus Lord Kṛṣṇa, the shelter of the goddess of
Kālindī, O Śaibyā, Rohiṇī, Lakṣmaṇā and other fortune, brought me to His capital city. May I
wives of Lord Kṛṣṇa, please tell me how the be allowed to serve Him by washing His feet,
Supreme Lord Acyuta, imitating the ways of life after life. (12)
this world by His mystic power, came to marry
each of you. (6-7) Śrī Satyā said: My father arranged for
seven extremely powerful and vigorous bulls
Śrī Rukmiṇī said: When all the kings held with deadly sharp horns to test the prowess of
their bows at the ready to assure that I would be the kings who desired my hand in marriage.
presented to Śiśupāla, He who puts the dust of Although these bulls destroyed the false pride
His feet on the heads of invincible warriors of many heroes, Lord Kṛṣṇa subdued them ef-
took me from their midst, as a lion forcibly fortlessly, tying them up in the same way that
takes his prey from the midst of goats and children playfully tie up a goat’s kids. He thus
sheep. May I always be allowed to worship purchased me with His valor. Then He took me
those feet of Lord Kṛṣṇa, the abode of Goddess away with my maidservants and a full army of
Śrī. (8) four divisions, defeating all the kings who op-
posed Him along the road. May I be granted the
Śrī Satyabhāmā said: My father, his heart privilege of serving that Lord. (13-14)
tormented by his brother’s death, accused
Kṛṣṇa of killing him. To remove the stain on Śrī Bhadrā said: My dear Draupadī, of his
His reputation, the Lord defeated the king of own free will my father invited his nephew
the bears and took back the Syamantaka jewel, Kṛṣṇa, to whom I had already dedicated my
which He then returned to my father. Fearing heart, and offered me to Him as His bride. My
the consequences of his offense, my father of- father presented me to the Lord with an akṣau-
fered me to the Lord, even though I had already hiṇi military guard and a retinue of my female
been promised to others. (9) companions. My ultimate perfection is this: to
772
always be allowed to touch Lord Kṛṣṇa’s lotus stood in the constellation Abhijit, He looked at
feet as I wander from life to life, bound by my the fish in the water only once and then pierced
karma. (15-16) it with the arrow, knocking it to the ground.
(25-26) Kettledrums resounded in the sky, and
Śrī Lakṣmaṇā said: O Queen, I repeatedly on the earth people shouted “Jaya! Jaya!” Over-
heard Nārada Muni glorify the appearances and joyed, demigods showered flowers. (27) Just
activities of Acyuta, and thus my heart also be- then I walked onto the ceremonial ground, the
came attached to that Lord, Mukunda. Indeed, ankle bells on my feet gently tinkling. I was
even Goddess Padmahastā chose Him as her wearing new garments of the finest silk, tied
husband after careful consideration, rejecting with a belt, and I carried a brilliant necklace
the great demigods who rule various planets. fashioned of gold and jewels. There was a shy
(17) smile on my face and a wreath of flowers in my
hair. (28) I lifted my face, which was encircled
My father, Bṛhatsena, was by nature com- by my abundant locks and effulgent from the
passionate to his daughter, and knowing how I glow of my earrings reflected from my cheeks.
felt, O saintly lady, he arranged to fulfill my de- Smiling coolly, I glanced about. Then, looking
sire. (18) Just as a fish was used as a target in around at all the kings, I slowly placed the
your svayaṁvara ceremony, O Queen, to assure necklace on the shoulder of Murāri, who had
that you would obtain Arjuna as your husband, captured my heart. (29) Just then there were
so a fish was also used in my ceremony. In my loud sounds of conchshells and mṛdaṅga,
case, however, it was concealed on all sides, paṭaha, bherī and ānaka drums, as well as other
and only its reflection could be seen in a pot of instruments. Men and women began to dance,
water below. (19) Hearing of this, thousands of and singers began to sing. (30)
kings expert in shooting arrows and in wielding
other weapons converged from all directions on The leading kings there could not tolerate
my father’s city, accompanied by their military my having chosen the Supreme Personality of
teachers. (20) My father properly honored each Godhead, O Draupadī. Burning with lust, they
king according to his strength and seniority. became quarrelsome. (31) The Lord then
Then those whose minds were fixed on me took placed me on His chariot, drawn by four most
up the bow and arrow and one by one tried to excellent horses. Donning His armor and read-
pierce the target in the midst of the assembly. ying His bow Śārṅga, He stood on the chariot,
(21) Some of them picked up the bow but could and there on the battleground He manifested
not string it, and so they threw it aside in frus- His four arms. (32) Dāruka drove the Lord’s
tration. Some managed to pull the bowstring to- gold-trimmed chariot as the kings looked on, O
ward the tip of the bow, only to have the bow Queen, like small animals helplessly watching
spring back and knock them to the ground. (22) a lion. (33) The kings pursued the Lord like vil-
A few heroesnamely Jarāsandha, Śiśupāla, lage dogs chasing a lion. Some kings, raising
Bhīma, Duryodhana, Karṇa and the King of their bows, stationed themselves on the road to
Ambaṣṭhasucceeded in stringing the bow, but stop Him as He passed by. (34) These warriors
none of them could find the target. (23) Then were deluged by arrows shot from the Lord’s
Arjuna looked at the reflection of the fish in the bow, Śārṅga. Some of the kings fell on the bat-
water and determined its position. When he tlefield with severed arms, legs and necks; the
carefully shot his arrow at it, however, he did rest gave up the fight and fled. (35)
not pierce the target but merely grazed it. (24)
The Lord of the Yadus then entered His cap-
After all the arrogant kings had given up, ital city, Kuśasthalī [Dvārakā], which is glori-
their pride broken, the Supreme Personality of fied in heaven and on earth. The city was elab-
Godhead picked up the bow, easily strung it orately decorated with flagpoles carrying ban-
and then fixed His arrow upon it. As the sun
773
ners that blocked the sun, and also with splen- amazed to hear of the queens’ deep love for
did archways. As Lord Kṛṣṇa entered, He ap- Lord Kṛṣṇa, the Supreme Personality of God-
peared like the sun-god entering his abode. (36) head and Soul of all beings, and their eyes filled
My father honored his friends, family and in- with tears. (1) As the women thus talked among
laws with priceless clothing and jewelry and themselves and the men among themselves, a
with royal beds, thrones and other furnishings. number of great sages arrived there, all of them
(37) With devotion he presented the perfectly eager to see Lord Kṛṣṇa and Lord Balarāma.
complete Lord with a number of maidservants They included Dvaipāyana, Nārada, Cyavana,
bedecked with precious ornaments. Accompa- Devala and Asita, Viśvāmitra, Śatānanda, Bha-
nying these maidservants were guards walking radvāja and Gautama, Lord Paraśurāma and his
on foot and others riding elephants, chariots disciples, Vasiṣṭha, Gālava, Bhṛgu, Pulastya
and horses. He also gave the Lord extremely and Kaśyapa, Atri, Mārkaṇḍeya and Bṛhaspati,
valuable weapons. (38) Thus, by renouncing all Dvita, Trita, Ekata and the four Kumāras, and
material association and practicing austere pen- Aṅgirā, Agastya, Yājñavalkya and Vāmadeva.
ances, we queens have all become personal (2-5) As soon as they saw the sages approach-
maidservants of the self-satisfied Supreme ing, the kings and other gentlemen who had
Lord. (39) been seated immediately stood up, including
the Pāṇḍava brothers and Kṛṣṇa and Balarāma.
Rohiṇī-devi, speaking for the other They all then bowed down to the sages, who are
queens, said: After killing Bhaumāsura and his honored throughout the universe. (6) Lord
followers, the Lord found us in the demon’s Kṛṣṇa, Lord Balarāma and the other kings and
prison and could understand that we were the leaders properly worshiped the sages by offer-
daughters of the kings whom Bhauma had de- ing them words of greeting, sitting places, wa-
feated during his conquest of the earth. The ter for washing their feet, drinking water,
Lord set us free, and because we had been con- flower garlands, incense and sandalwood paste.
stantly meditating upon His lotus feet, the (7) After the sages were comfortably seated, the
source of liberation from material entangle- Supreme Lord Kṛṣṇa, whose transcendental
ment, He agreed to marry us, though His every body protects religious principles, addressed
desire is already fulfilled. (40) O saintly lady, them in the midst of that great assembly. Eve-
we do not desire dominion over the earth, the ryone listened silently with rapt attention. (8)
sovereignty of the King of heaven, unlimited
facility for enjoyment, mystic power, the posi- The Supreme Lord said: Now our lives are
tion of Lord Brahmā, immortality or even at- indeed successful, for we have obtained life’s
tainment of the kingdom of God. We simply ultimate goal: the audience of great yoga mas-
desire to carry on our heads the glorious dust of ters, which even demigods only rarely obtain.
Lord Kṛṣṇa’s feet, enriched by the fragrance of (9) How is it that people who are not very aus-
kuṅkuma from His consort’s bosom. (41-42) tere and who recognize God only in His Deity
We desire the same contact with the Supreme form in the temple can now see you, touch you,
Lord’s feet that the young women of Vraja, the inquire from you, bow down to you, worship
cowherd boys and even the aborigine Pulinda your feet and serve you in other ways? (10)
women desirethe touch of the dust He leaves on
the plants and grass as He tends His cows. (43) Mere bodies of water are not the real sacred
places of pilgrimage, nor are mere images of
SB 10.84: The Sages’ Teachings at Ku- earth and stone the true worshipable deities.
rukṣetra These purify one only after a long time, but
saintly sages purify one immediately upon be-
Śukadeva Gosvāmī said: Pṛthā, Gāndhārī, ing seen. (11) Neither the demigods controlling
Draupadī, Subhadrā, the wives of other kings fire, the sun, the moon and the stars nor those
and the Lord’s cowherd girīfriends were all in charge of earth, water, ether, air, speech and
774
mind actually remove the sins of their wor- and the pure existence transcendental to both.
shipers, who continue to see in terms of duali- (19) Therefore, O Supreme Brahman, You
ties. But wise sages destroy one’s sins when re- honor the members of the brahminical commu-
spectfully served for even a few moments. (12) nity, for they are the perfect agents by which
One who identifies his self as the inert body one can realize You through the evidence of the
composed of mucus, bile and air, who assumes Vedas. For that very reason You are the fore-
his wife and family are permanently his own, most worshiper of the brāhmaṇas. (20) Today
who thinks an earthen image or the land of his our birth, education, austerity and vision have
birth is worshipable, or who sees a place of pil- all become perfect because we have been able
grimage as merely the water there, but who to associate with You, the goal of all saintly
never identifies himself with, feels kinship persons. Indeed, You Yourself are the ultimate,
with, worships or even visits those who are supreme blessing. (21) Let us offer obeisances
wise in spiritual truthsuch a person is no better unto that Supreme Personality of Godhead,
than a cow or an ass. (13) Lord Kṛṣṇa, the infinitely intelligent Supersoul,
who has disguised His greatness through His
Śukadeva Gosvāmī said: Hearing such un- mystic Yoga-māyā. (22) Neither these kings
fathomable words from the unlimitedly wise nor even the Vṛṣṇis, who enjoy Your intimate
Lord Kṛṣṇa, the learned brāhmaṇas remained association, know You as the Soul of all exist-
silent, their minds bewildered. (14) For some ence, the force of time and the supreme control-
time the sages pondered the Supreme Lord’s ler. For them You are covered by the curtain of
behavior, which resembled that of a subordi- Māyā. (23) A sleeping person imagines an al-
nate living being. They concluded that He was ternative reality for himself and, seeing himself
acting this way to instruct the people in general. as having various names and forms, forgets his
Thus they smiled and spoke to Him, the spir- waking identity, which is distinct from the
itual master of the universe. (15) dream. Similarly, the senses of one whose con-
sciousness is bewildered by illusion perceive
The great sages said: Your power of illu- only the names and forms of material objects.
sion has totally bewildered us, the most exalted Thus such a person loses his memory and can-
knowers of the truth and leaders among the uni- not know You. (24-25) Today we have directly
versal creators. Ah, how amazing is the behav- seen Your feet, the source of the holy Ganges,
ior of the Supreme Lord! He covers Himself which washes away volumes of sins. Perfected
with His humanlike activities and pretends to yogīs can at best meditate upon Your feet
be subject to superior control. (16) Indeed, the within their hearts. But only those who render
humanlike pastimes of the Almighty are simply You wholehearted devotional service and in
a pretense! Effortlessly, He alone sends forth this way vanquish the soul’s coveringthe mate-
from His Self this variegated creation, main- rial mindattain You as their final destination.
tains it and then swallows it up again, all with- Therefore, kindly show mercy to us, Your dev-
out becoming entangled, just as the element otees. (26)
earth takes on many names and forms in its var-
ious transformations. (17) Nonetheless, at suit- Śukadeva Gosvāmī said: Having thus spo-
able times You assume the pure mode of good- ken, O wise king, the sages then took leave of
ness to protect Your devotees and punish the Lord Dāśārha, Dhṛtarāṣṭra and Yudhiṣṭhira and
wicked. Thus You, the Soul of the varṇāśrama prepared to depart for their āśramas. (27) See-
social order, the Supreme Personality of God- ing that they were about to leave, the renowned
head, maintain the eternal path of the Vedas by Vasudeva approached the sages. After bowing
enjoying Your pleasure pastimes. (18) The Ve- down to them and touching their feet, he spoke
das are Your spotless heart, and through them to them with carefully chosen words. (28)
one can perceiveby means of austerity, study
and self-controlthe manifest, the unmanifest
775
Śrī Vasudeva said: Obeisances to you, the charity. He should learn to renounce his desire
residence of all the demigods. Please hear me, for wife and children by experiencing family
O sages. Kindly tell us how the reactions of life. And he should learn to renounce his desire
one’s work can be counteracted by further for promotion to a higher planet in his next life,
work. (29) O saintly Vasudeva, by studying the effects of
time. Self-controlled sages who have thus re-
Śrī Nārada Muni said: O brāhmaṇas, it is nounced their attachment to household life go
not so amazing that in his eagerness to know, to the forest to perform austerities. (38) Dear
Vasudeva has asked us about his ultimate ben- Prabhu, a member of the twice-born classes is
efit, for he considers Kṛṣṇa a mere boy. (30) In born with three kinds of debtsthose owed to the
this world familiarity breeds contempt. For ex- demigods, to the sages and to his forefathers. If
ample, one who lives on the banks of the Gan- he leaves his body without first liquidating
ges might travel to some other body of water to these debts by performing sacrifice, studying
be purified. (31) The Supreme Lord’s aware- the scriptures and begetting children, he will
ness is never disturbed by time, by the creation fall down into a hellish condition. (39) But you,
and destruction of the universe, by changes in O magnanimous soul, are already free from two
its own qualities, or by anything else, whether of your debtsthose to the sages and the forefa-
self-caused or external. But although the con- thers. Now absolve yourself of your debt to the
sciousness of the Personality of Godhead, who demigods by executing Vedic sacrifices, and in
is the supreme one without a second, is never this way free yourself completely of debt and
affected by material distress, by the reactions of renounce all material shelter. (40) O Vasudeva,
material work or by the constant flow of na- without doubt you must have previously wor-
ture’s modes, ordinary persons nonetheless shiped Lord Hari, the master of all worlds. Both
think that the Lord is covered by His own crea- you and your wife must have perfectly wor-
tions of prāṇa and other material elements, just shiped Him with supreme devotion, since He
as one may think that the sun is covered by has accepted the role of your son. (41)
clouds, snow or an eclipse. (32-33)
Śukadeva Gosvāmī said: After hearing
[Śukadeva Gosvāmī continued:] The these statements of the sages, generous
sages then spoke again, O King, addressing Vasudeva bowed his head to the ground and,
Vasudeva while all the kings, along with Lord praising them, requested them to become his
Acyuta and Lord Rāma, listened. (34) [The priests. (42) Thus requested by him, O King,
sages said:] It has been definitely concluded the sages engaged the pious Vasudeva in per-
that work is counteracted by further work when forming fire sacrifices at that holy place of Ku-
one executes Vedic sacrifices as a means of rukṣetra according to strict religious principles
worshiping Viṣṇu, the Lord of all sacrifices, and with most excellent ritual arrangements.
with sincere faith. (35) (43) When Mahārāja Vasudeva was about to be
initiated for the sacrifice, O King, the Vṛṣṇis
Learned authorities who see through the eye came to the initiation pavilion after bathing and
of scripture have demonstrated that this is the putting on fine clothes and garlands of lotuses.
easiest method of subduing the agitated mind The other kings also came, elaborately orna-
and attaining liberation, and that it is a sacred mented, as well as all their joyful queens, who
duty which brings joy to the heart. (36) This is wore jeweled lockets around their necks and
the most auspicious path for a religious house- were also clad in fine garments. The royal
holder of the twice-born ordersto selflessly wives were anointed with sandalwood paste
worship the Personality of Godhead with and carried auspicious items for the worship.
wealth honestly obtained. (37) An intelligent (44-45)
person should learn to renounce his desire for
wealth by performing sacrifices and acts of
776
Mṛdaṅgas, paṭahas, conchshells, bherīs, people by feeding everyone, even the dogs.
ānakas and other instruments resounded, male (54) With opulent gifts he honored his relatives,
and female dancers danced, and sūtas and including all their wives and children; the roy-
māgadhas recited glorifications. Sweet-voiced alty of the Vidarbha, Kosala, Kuru, Kāśī,
Gandharvīs sang, accompanied by their hus- Kekaya and Sṛñjaya kingdoms; the officiating
bands. (46) After Vasudeva’s eyes had been members of the assembly; and also the priests,
decorated with black cosmetic and his body witnessing demigods, humans, spirits, forefa-
smeared with fresh butter, the priests initiated thers and Cāraṇas. Then, taking permission
him according to scriptural rules by sprinkling from Lord Kṛṣṇa, the shelter of the goddess of
him and his eighteen wives with sacred water. fortune, the various guests departed as they all
Encircled by his wives, he resembled the regal chanted the glories of Vasudeva’s sacrifice.
moon encircled by stars. (47) Vasudeva re- (55-56) The Yadus were all embraced by their
ceived initiation along with his wives, who friends, close family members and other rela-
wore silk saris and were adorned with bangles, tives, including Dhṛtarāṣṭra and his younger
necklaces, ankle bells and earrings. With his brother, Vidura; Pṛthā and her sons; Bhīṣma;
body wrapped in a deerskin, Vasudeva shone Droṇa; the twins Nakula and Sahadeva;
splendidly. (48) My dear Mahārāja Parīkṣit, Nārada; and Vedavyāsa, the Personality of
Vasudeva’s priests and the officiating members Godhead. Their hearts melting with affection,
of the assembly, dressed in silk dhotīs and jew- these and the other guests left for their king-
eled ornaments, looked so effulgent that they doms, their progress slowed by the pain of sep-
seemed to be standing in the sacrificial arena of aration. (57-58) Nanda Mahārāja showed his
Indra, the killer of Vṛtra. (49) At that time affection for his relatives, the Yadus, by re-
Balarāma and Kṛṣṇa, the Lords of all living en- maining with them a little longer, together with
tities, shone forth with great majesty in the his cowherds. During his stay, Kṛṣṇa,
company of Their respective sons, wives and Balarāma, Ugrasena and the others honored
other family members, who were expansions of him with especially opulent worship. (59) Hav-
Their opulences. (50) ing so easily crossed over the vast ocean of his
ambition, Vasudeva felt fully satisfied. In the
Performing various kinds of Vedic sacrifice company of his many well-wishers, he took
according to the proper regulations, Vasudeva Nanda by the hand and addressed him as fol-
worshiped the Lord of all sacrificial parapher- lows. (60)
nalia, mantras and rituals. He executed both
primary and secondary sacrifices, offering ob- ŚrīVasudeva said: My dear brother, God
lations to the sacred fire and carrying out other Himself has tied the knot called affection,
aspects of sacrificial worship. (51) Then, at the which tightly binds human beings together. It
appropriate time and according to scripture, seems to me that even great heroes and mystics
Vasudeva remunerated the priests by decorat- find it very difficult to free themselves from it.
ing them with precious ornaments, though they (61) Indeed, the Supreme Lord must have cre-
were already richly adorned, and offering them ated the bonds of affection, for such exalted
valuable gifts of cows, land and marriageable saints as you have never stopped showing
girls. (52) After supervising the patnī-saṁyāja matchless friendship toward us ingrates, alt-
and avabhṛthya rituals, the great brāhmaṇa hough it has never been properly reciprocated.
sages bathed in Lord Paraśurāma’s lake with (62) Previously, dear brother, we did nothing to
the sponsor of the sacrifice, Vasudeva, who led benefit you because we were unable to, yet
them. (53) His sacred bath complete, Vasudeva even now that you are present before us, our
joined with his wives in giving the jewelry and eyes are so blinded by the intoxication of mate-
clothes they had been wearing to the profes- rial good fortune that we continue to ignore
sional reciters. Vasudeva then put on new gar- you. (63) O most respectful one, may a person
ments, after which he honored all classes of who wants the highest benefit in life never gain
777
kingly opulence, for it leaves him blind to the Them as follows. (2) [Vasudeva said:] O Kṛṣṇa,
needs of his own family and friends. (64) Kṛṣṇa, best of yogīs, O eternal Saṅkarṣaṇa! I
know that You two are personally the source of
ŚrīŚukadeva Gosvāmī said: His heart sof- universal creation and the ingredients of crea-
tened by feelings of intimate sympathy, tion as well. (3) You are the Supreme Personal-
Vasudeva wept. His eyes brimmed with tears as ity of Godhead, who manifest as the Lord of
he remembered the friendship Nanda had both nature and the creator of nature [Mahā-
shown him. (65) And on his part, Nanda was Viṣṇu]. Everything that comes into existence,
also full of affection for his friend Vasudeva. however and whenever it does so, is created
Thus during the following days Nanda would within You, by You, from You, for You and in
repeatedly announce, “I will be leaving later to- relation to You. (4) O transcendental Lord,
day” and “I will be leaving tomorrow.” But out from Yourself You created this entire varie-
of love for Kṛṣṇa and Balarāma he remained gated universe, and then You entered within it
there for three more months, honored by all the in Your personal form as the Supersoul. In this
Yadus. (66) Then, after Vasudeva, Ugrasena, way, O unborn Supreme Soul, as the life force
Kṛṣṇa, Uddhava, Balarāma and others had ful- and consciousness of everyone, You maintain
filled his desires and presented him with pre- the creation. (5) Whatever potencies the life air
cious ornaments, fine linen and varieties of and other elements of universal creation exhibit
priceless household furnishings, Nanda are actually all personal energies of the Su-
Mahārāja accepted all these gifts and took his preme Lord, for both life and matter are subor-
leave. Seen off by all the Yadus, he departed dinate to Him and dependent on Him, and also
with his family members and the residents of different from one another. Thus everything ac-
Vraja. (67-68) Unable to withdraw their minds tive in the material world is set into motion by
from Lord Govinda’s lotus feet, where they had the Supreme Lord. (6) The glow of the moon,
surrendered them, Nanda and the cowherd men the brilliance of fire, the radiance of the sun, the
and women returned to Mathurā. (69) twinkling of the stars, the flash of lightning, the
permanence of mountains and the aroma and
Their relatives having thus departed, and sustaining power of the earthall these are actu-
seeing that the rainy season was approaching, ally You. (7) My Lord, You are water, and also
the Vṛṣṇis, whose only Lord was Kṛṣṇa, went its taste and and its capacities to quench thirst
back to Dvārakā. (70) They told the people of and sustain life. You exhibit Your potencies
the city about the festive sacrifices performed through the manifestations of the air as bodily
by Vasudeva, lord of the Yadus, and about eve- warmth, vitality, mental power, physical
rything else that had happened during their pil- strength, endeavor and movement. (8) You are
grimage, especially how they had met with all the directions and their accommodating capac-
their loved ones. (71) ity, the all-pervading ether and the elemental
sound residing within it. You are the primeval,
SB 10.85: Lord Kṛṣṇa Instructs Vasudeva unmanifested form of sound; the first syllable,
and Retrieves Devakī’s Sons om; and audible speech, by which sound, as
words, acquires particular references. (9) You
Śrī Bādarāyaṇi said: One day the two sons are the power of the senses to reveal their ob-
of VasudevaSaṅkarṣaṇa and Acyutacame to jects, the senses’ presiding demigods, and the
pay him respects, bowing down at his feet. sanction these demigods give for sensory activ-
Vasudeva greeted Them with great affection ity. You are the capacity of the intelligence for
and spoke to Them. (1) Having heard the great decision-making, and the living being’s ability
sages’ words concerning the power of his two to remember things accurately. (10) You are
sons, and having seen Their valorous deeds, false ego in the mode of ignorance, which is the
Vasudeva became convinced of Their divinity. source of the physical elements; false ego in the
Thus, addressing Them by name, he spoke to mode of passion, which is the source of the
778
bodily senses; false ego in the mode of good- You told us that You, the unborn Lord, had al-
ness, which is the source of the demigods; and ready been born several times as our son in pre-
the unmanifest, total material energy, which vious ages. After manifesting each of these
underlies everything. (11) You are the one in- transcendental bodies to protect Your own
destructible entity among all the destructible principles of religion, You then made them un-
things of this world, like the underlying sub- manifest, thus appearing and disappearing like
stance that is seen to remain unchanged while a cloud. O supremely glorified, all-pervading
the things made from it undergo transfor- Lord, who can understand the mystic, deluding
mations. (12) The modes of material na- potency of Your opulent expansions? (20)
turenamely goodness, passion and ignoranceto-
gether with all their functions, become directly Śukadeva Gosvāmī said: Having heard His
manifest within You, the Supreme Absolute father’s words, the Supreme Lord, leader of the
Truth, by the arrangement of Your Yoga-māyā. Sātvatas, replied in a gentle voice as He bowed
(13) Thus these created entities, transfor- His head in humility and smiled. (21)
mations of material nature, do not exist except
when material nature manifests them within The Supreme Lord said: My dear Father, I
You, at which time You also manifest within consider your statements appropriate, since you
them. But aside from such periods of creation, have explained the various categories of exist-
You stand alone as the transcendental reality. ence by referring to Us, your sons. (22) Not
(14) They are truly ignorant who, while impris- only I, but also you, along with My respected
oned within the ceaseless flow of this world’s brother and these residents of Dvārakā, should
material qualities, fail to know You, the Su- all be considered in this same philosophical
preme Soul of all that be, as their ultimate, sub- light, O best of the Yadus. Indeed, we should
lime destination. Because of their ignorance, include all that exists, both moving and non-
the entanglement of material work forces such moving. (23) The supreme spirit, Paramātmā,
souls to wander in the cycle of birth and death. is indeed one. He is self-luminous and eternal,
(15) By good fortune a soul may obtain a transcendental and devoid of material qualities.
healthy human lifean opportunity rarely But through the agency of the very modes He
achieved. But if he is nonetheless deluded has created, the one Supreme Truth manifests
about what is best for him, O Lord, Your illu- as many among the expansions of those modes.
sory Māyā will cause him to waste his entire (24) The elements of ether, air, fire, water and
life. (16) You keep this whole world bound up earth become visible, invisible, minute or ex-
by the ropes of affection, and thus when people tensive as they manifest in various objects.
consider their material bodies, they think, “This Similarly, the Paramātmā, though one, appears
is me,” and when they consider their progeny to become many. (25)
and other relations, they think, “These are
mine.” (17) You are not our sons but the very Śukadeva Gosvāmī said: O King, hearing
Lords of both material nature and its creator these instructions spoken to him by the Su-
[Mahā-Viṣṇu]. As You Yourself have told us, preme Lord, Vasudeva became freed from all
You have descended to rid the earth of the rul- ideas of duality. Satisfied at heart, he remained
ers who are a heavy burden upon her. (18) silent. (26) At that time, O best of the Kurus,
Therefore, O friend of the distressed, I now ap- the universally worshiped Devakī took the op-
proach Your lotus feet for shelterthe same lotus portunity to address her two sons, Kṛṣṇa and
feet that dispel all fear of worldly existence for Balarāma. Previously she had heard with aston-
those who have surrendered to them. Enough! ishment that They had brought Their spiritual
Enough with hankering for sense enjoyment, master’s son back from death. Now, thinking of
which makes me identify with this mortal body her own sons who had been murdered by
and think of You, the Supreme, as my child. Kaṁsa, she felt great sorrow, and thus with
(19) Indeed, while still in the maternity room
779
tear-filled eyes she beseeched Kṛṣṇa and he offered Them all his family’s wealth, and
Balarāma. (27-28) also his own self. (37) Taking hold of the
Lords’ lotus feet again and again, Bali, the con-
Śrī Devakī said: O Rāma, Rāma, immeas- queror of Indra’s army, spoke from his heart,
urable Supreme Soul! O Kṛṣṇa, Lord of all which was melting out of his intense love. O
masters of yoga! I know that You are the ulti- King, as tears of ecstasy filled his eyes and the
mate rulers of all universal creators, the prime- hair on his limbs stood on end, he began to
val Personalities of Godhead. (29) Taking birth speak with faltering words. (38)
from me, You have now descended to this
world in order to kill those kings whose good King Bali said: Obeisances to the unlimited
qualities have been destroyed by the present Lord, Ananta, the greatest of all beings. And
age, and who thus defy the authority of re- obeisances to Lord Kṛṣṇa, the creator of the
vealed scriptures and burden the earth. (30) universe, who appears as the impersonal Abso-
lute and the Supersoul in order to disseminate
O Soul of all that be, the creation, mainte- the principles of sāṅkhya and yoga. (39) Seeing
nance and destruction of the universe are all You Lords is a rare achievement for most living
carried out by a fraction of an expansion of an beings. But even persons like us, situated in the
expansion of Your expansion. Today I have modes of passion and ignorance, can easily see
come to take shelter of You, the Supreme Lord. You when You reveal Yourself by Your own
(31) It is said that when Your spiritual master sweet will. (40) Many who had been constantly
ordered You to retrieve his long-dead son, You absorbed in enmity toward You ultimately be-
brought him back from the forefathers’ abode came attracted to You, who are the direct em-
as a token of remuneration for Your guru’s bodiment of transcendental goodness and
mercy. Please fulfill my desire in the same way, whose divine form comprises the revealed
O supreme masters of all yoga masters. Please scriptures. These reformed enemies include
bring back my sons who were killed by the Daityas, Dānavas, Gandharvas, Siddhas,
King of Bhoja, so that I may see them once Vidyādharas, Cāraṇas, Yakṣas, Rākṣasas,
again. (32-33) Piśācas, Bhūtas, Pramathas and Nāyakas, and
also ourselves and many others like us. Some
The sage Śukadeva said: Thus entreated by of us have become attracted to You because of
Their mother, O Bhārata, Balarāma and Kṛṣṇa exceptional hatred, while others have become
employed Their mystic Yoga-māyā potency attracted because of their mood of devotion
and entered the region of Sutala. (34) When the based on lust. But the demigods and others in-
King of the Daityas, Bali Mahārāja, noticed the fatuated by material goodness feel no such at-
arrival of the two Lords, his heart overflowed traction for You. (41-43) What to speak of our-
with joy, since he knew Them to be the Su- selves, O Lord of all perfect yogīs, even the
preme Soul and worshipable Deity of the entire greatest mystics do not know what Your spir-
universe, and especially of himself. He imme- itual power of delusion is or how it acts. (44)
diately stood up and then bowed down to offer Please be merciful to me so I may get out of the
respects, along with his entire entourage. (35) blind well of family lifemy false homeand find
Bali took pleasure in offering Them elevated the true shelter of Your lotus feet, which self-
seats. After They sat down, he washed the feet less sages always seek. Then, either alone or in
of the two Supreme Personalities. Then he took the company of great saints, who are the friends
that water, which purifies the whole world even of everyone, I may wander freely, finding life’s
up to Lord Brahmā, and poured it upon himself necessities at the feet of the universally charita-
and his followers. (36) He worshiped Them ble trees. (45) O Lord of all subordinate crea-
with all the riches at his disposalpriceless cloth- tures, please tell us what to do and thus free us
ing, ornaments, fragrant sandalwood paste, be- of all sin. One who faithfully executes Your
tel nut, lamps, sumptuous food and so on. Thus
780
command, O master, is no longer obliged to fol- that this was all simply an illusion created by
low the ordinary Vedic rites. (46) Kṛṣṇa. (57) Śrī Kṛṣṇa, the Supreme Soul, the
Lord of unlimited valor, performed countless
The Supreme Lord said: During the age of pastimes just as amazing as this one, O de-
the first Manu, the sage Marīci had six sons by scendant of Bharata. (58)
his wife Ūrnā. They were all exalted demigods,
but once they laughed at Lord Brahmā when Śrī Sūta Gosvāmī said: This pastime en-
they saw him preparing to have sex with his acted by Lord Murāri, whose fame is eternal,
own daughter. (47) Because of that improper totally destroys the sins of the universe and
act, they immediately entered a demoniac form serves as the transcendental ornament for His
of life, and thus they took birth as sons of devotees’ ears. Anyone who carefully hears or
Hiraṇyakaśipu. The goddess Yoga-māyā then narrates this pastime, as recounted by the ven-
took them away from Hiraṇyakaśipu, and they erable son of Vyāsa, will be able to fix his mind
were born again from Devakī’s womb. After in meditation on the Supreme Lord and attain
this, O King, Kaṁsa murdered them. Devakī to the all-auspicious kingdom of God. (59)
still laments for them, thinking of them as her
sons. These same sons of Marīci are now living SB 10.86: Arjuna Kidnaps Subhadrā, and
here with you. (48-49) We wish to take them Kṛṣṇa Blesses His Devotees
from this place to dispel their mother’s sorrow.
Then, released from their curse and free from King Parīkṣit said: O brāhmaṇa, we would
all suffering, they will return to their home in like to learn how Arjuna married Lord
heaven. (50) By My grace these sixSmara, Balarāma’s and Lord Kṛṣṇa’s sister, who was
Udgītha, Pariṣvaṅga, Pataṅga, Kṣudrabhṛt and my grandmother. (1)
Ghṛṇīwill return to the abode of pure saints.
(51) [Śukadeva Gosvāmī continued:] After say- Śukadeva Gosvāmī said: While traveling
ing this, Lord Kṛṣṇa and Lord Balarāma, hav- far and wide visiting various holy places of pil-
ing been duly worshiped by Bali Mahārāja, grimage, Arjuna came to Prabhāsa. There he
took the six sons and returned to Dvārakā, heard that Lord Balarāma intended to give his
where They presented them to Their mother. maternal cousin Subhadrā to Duryodhana in
(52) When she saw her lost children, Goddess marriage, and that no one else approved of this
Devakī felt such affection for them that milk plan. Arjuna wanted to marry her himself, so he
flowed from her breasts. She embraced them disguised himself as a renunciant, complete
and took them onto her lap, smelling their with triple staff, and went to Dvārakā. (2-3) He
heads again and again. (53) Lovingly she let her stayed there during the monsoon months to ful-
sons drink from her breast, which became wet fill his purpose. Lord Balarāma and the other
with milk just by their touch. She was en- residents of the city, not recognizing him, of-
tranced by the same illusory energy of Lord fered him all honor and hospitality. (4)
Viṣṇu that initiates the creation of the universe.
(54) By drinking her nectarean milk, the rem- One day Lord Balarāma brought him to His
nants of what Kṛṣṇa Himself had previously home as His invited dinner guest, and Arjuna
drunk, the six sons touched the transcendental ate the food the Lord respectfully offered him.
body of the Lord, Nārāyaṇa, and this contact (5)
awakened them to their original identities.
They bowed down to Govinda, Devakī, their There he saw the wonderful maiden Sub-
father and Balarāma, and then, as everyone hadrā, who was enchanting to heroes. His eyes
looked on, they left for the abode of the demi- opened wide with delight, and his mind became
gods. (55-56) Seeing her sons return from death agitated and absorbed in thoughts of her. (6)
and then depart again, saintly Devakī was Arjuna was very attractive to women, and as
struck with wonder, O King. She concluded soon as Subhadrā saw him, she wanted to have
781
him as her husband. Smiling bashfully with Pleased with both of them, the Supreme Per-
sidelong glances, she fixed her heart and eyes sonality of Godhead mounted His chariot,
upon him. (7) Meditating only on her and wait- which Dāruka had brought, and traveled to
ing for the opportunity to take her away, Arjuna Videha with a group of sages. (17) Among
had no peace. His heart trembled with passion- these sages were Nārada, Vāmadeva, Atri,
ate desire. (8) Kṛṣṇa-dvaipāyana Vyāsa, Paraśurāma, Asita,
Aruṇi, myself, Bṛhaspati, Kaṇva, Maitreya and
Once, on the occasion of a great temple fes- Cyavana. (18) In every city and town the Lord
tival in honor of the Supreme Lord, Subhadrā passed along the way, O King, the people came
rode out of the fortresslike palace on a chariot, forward to worship Him with offerings of ar-
and at that time the mighty chariot warrior Ar- ghya water in their hands, as if to worship the
juna took the opportunity to kidnap her. Sub- risen sun surrounded by planets. (19) The men
hadrā’s parents and Kṛṣṇa had sanctioned this. and women of Ānarta, Dhanva, Kuru-jāṅgala,
(9) Standing on his chariot, Arjuna took up his Kaṅka, Matsya, Pañcāla, Kunti, Madhu,
bow and drove off the valiant fighters and pal- Kekaya, Kośala, Arṇa and many other king-
ace guards who tried to block his way. As her doms drank with their eyes the nectarean
relatives shouted in anger, he took Subhadrā beauty of Lord Kṛṣṇa’s lotuslike face, which
away just as a lion takes his prey from the midst was graced with generous smiles and affection-
of lesser animals. (10) When He heard of Sub- ate glances. (20) Simply by glancing at those
hadrā’s kidnapping, Lord Balarāma became as who came to see Him, Lord Kṛṣṇa, the spiritual
disturbed as the ocean during the full moon, but master of the three worlds, delivered them from
Lord Kṛṣṇa respectfully took hold of His feet the blindness of materialism. As He thus en-
and, together with other family members, paci- dowed them with fearlessness and divine vi-
fied Him by explaining the matter. (11) Lord sion, He heard demigods and men singing His
Balarāma then happily sent the bride and glories, which purify the entire universe and de-
groom very valuable wedding gifts consisting stroy all misfortune. Gradually, He reached
of elephants, chariots, horses and male and fe- Videha. (21)
male servants. (12)
Hearing that Lord Acyuta had arrived, O
Śukadeva Gosvāmī continued: There was King, the residents of the cities and villages of
a devotee of Kṛṣṇa’s known as Śrutadeva, who Videha joyfully came forth to receive Him with
was a first-class brāhmaṇa. Perfectly satisfied offerings in their hands. (22) As soon as the
by rendering unalloyed devotional service to people saw Lord Uttamaḥśloka, their faces and
Lord Kṛṣṇa, he was peaceful, learned and free hearts blossomed with affection. Joining their
from sense gratification. (13) Living as a reli- palms above their heads, they bowed down to
gious householder in the city of Mithilā, within the Lord and to the sages accompanying Him,
the kingdom of Videha, he managed to fulfill whom they had previously only heard about.
his obligations while maintaining himself with (23) Both the King of Mithilā and Śrutadeva
whatever sustenance easily came his way. (14) fell at the Lord’s feet, each thinking that the
By the will of Providence he obtained each day spiritual master of the universe had come there
just what he needed for his maintenance, and just to show him mercy. (24) At exactly the
no more. Satisfied with this much, he properly same time, King Maithila and Śrutadeva each
executed his religious duties. (15) Similarly went forward with joined palms and invited the
free from false ego was the ruler of that king- Lord of the Daśārhas to be his guest, along with
dom, my dear Parīkṣit, a descendant of the the brāhmaṇa sages. (25)
Mithila dynasty named Bahulāśva. Both these
devotees were very dear to Lord Acyuta. (16) Wanting to please them both, the Lord ac-
cepted both their invitations. Thus He simulta-
neously went to both homes, and neither could
782
see Him entering the other’s house. (26) When [Śukadeva Gosvāmī continued:] Thus in-
King Bahulāśva, a descendant of Janaka, saw vited by the King, the Supreme Lord, sustainer
Lord Kṛṣṇa approaching his house from a dis- of the world, consented to stay for some time to
tance with the sages, who were somewhat fa- bestow good fortune on the men and women of
tigued from the journey, he immediately ar- Mithilā. (37) Śrutadeva received Lord Acyuta
ranged to have seats of honor brought out for into his home with as much enthusiasm as that
them. After they were all comfortably seated, shown by King Bahulāśva. After bowing down
the wise King, his heart overflowing with joy to the Lord and the sages, Śrutadeva began to
and his eyes clouded by tears, bowed down to dance with great joy, waving his shawl. (38)
them and washed their feet with intense devo- After bringing mats of grass and darbha straw
tion. Taking the wash water, which could pu- and seating his guests upon them, he greeted
rify the entire world, he sprinkled it on his head them with words of welcome. Then he and his
and the heads of his family members. Then he wife washed their feet with great pleasure. (39)
worshiped all those great lords by offering With the wash water, the virtuous Śrutadeva
them fragrant sandalwood paste, flower gar- copiously sprinkled himself, his house and his
lands, fine clothing and ornaments, incense, family. Overjoyed, he felt that all his desires
lamps, arghya and cows and bulls. (27-29) had now been fulfilled. (40) He worshiped
When they had eaten to their full satisfaction, them with offerings of auspicious items easily
for their further pleasure the King began to available to him, such as fruits, uśīra root, pure,
speak slowly and in a gentle voice as he held nectarean water, fragrant clay, tulasī leaves,
Lord Viṣṇu’s feet in his lap and happily mas- kuśa grass and lotus flowers. Then he offered
saged them. (30) them food that increases the mode of goodness.
(41) He wondered: How is it that I, fallen into
Śrī Bahulāśva said: O almighty Lord, You the blind well of family life, have been able to
are the Soul of all created beings, their self-il- meet Lord Kṛṣṇa? And how have I also been
lumined witness, and now You are giving Your allowed to meet these great brāhmaṇas, who al-
audience to us, who constantly meditate on ways carry the Lord within their hearts? Indeed,
Your lotus feet. (31) You have said, “Neither the dust of their feet is the shelter of all holy
Ananta, Goddess Śrī nor unborn Brahmā is places. (42) When his guests were seated com-
dearer to Me than My unalloyed devotee.” To fortably, having each received a proper wel-
prove Your own words true, You have now re- come, Śrutadeva approached them and sat
vealed Yourself to our eyes. (32) What person down nearby with his wife, children and other
who knows this truth would ever abandon Your dependents. Then, while massaging the Lord’s
lotus feet, when You are ready to give Your feet, he addressed Kṛṣṇa and the sages. (43)
very self to peaceful sages who call nothing
their own? (33) Appearing in the Yadu dynasty, Śrutadeva said: It is not that we have at-
You have spread Your glories, which can re- tained the audience of the Supreme Person only
move all the sins of the three worlds, just to de- today, for we have in fact been associating with
liver those entrapped in the cycle of birth and Him ever since He created this universe with
death. (34) Obeisances to You, the Supreme His energies and then entered it in His transcen-
Personality of Godhead, Lord Kṛṣṇa, whose in- dental form. (44) The Lord is like a sleeping
telligence is ever unrestricted. Obeisances to person who creates a separate world in his im-
the sage Nara-Nārāyaṇa, who always under- agination and then enters his own dream and
goes austerities in perfect peace. (35) Please sees himself within it. (45) You reveal Yourself
stay a few days in our house, along with these within the hearts of those persons of pure con-
brāhmaṇas, O all-pervading one, and with the sciousness who constantly hear about You,
dust of Your feet sanctify this dynasty of Nimi. chant about You, worship You, glorify You and
(36) converse with one another about You. (46) But
although You reside within the heart, You are
783
very far away from those whose minds are dis- who, being nondifferent from Me, is their spir-
turbed by their entanglement in material work. itual master and very self. They consider wor-
Indeed, no one can grasp You by his material shipable only such obvious manifestations of
powers, for You reveal Yourself only in the divinity as My Deity form. (55) Because he has
hearts of those who have learned to appreciate realized Me, a brāhmaṇa is firmly fixed in the
Your transcendental qualities. (47) Let me offer knowledge that everything moving and non-
my obeisances unto You. You are realized as moving in the universe, and also the primary
the Supreme Soul by those who know the Ab- elements of its creation, are all manifest forms
solute Truth, whereas in Your form of time You expanded from Me. (56) Therefore, you should
impose death upon the forgetful souls. You ap- worship these brāhmaṇa sages, O brāhmaṇa,
pear both in Your causeless spiritual form and with the same faith you have in Me. If you do
in the created form of this universe, thus simul- so, you will worship Me directly, which you
taneously uncovering the eyes of Your devo- cannot do otherwise, even with offerings of
tees and obstructing the vision of the nondevo- vast riches. (57)
tees. (48) O Lord, You are that Supreme Soul,
and we are Your servants. How shall we serve ŚrīŚuka said: So instructed by his Lord,
You? My Lord, simply seeing You puts an end with single-minded devotion Śrutadeva wor-
to all the troubles of human life. (49) shiped ŚrīKṛṣṇa and the topmost brāhmaṇas ac-
companying Him, and King Bahulāśva did the
ŚrīŚukadeva Gosvāmī said: After hearing same. Thus both Śrutadeva and the King at-
Śrutadeva speak these words, the Supreme Per- tained the ultimate transcendental destination.
sonality of Godhead, who relieves His surren- (58) O King, thus the Personality of Godhead,
dered devotees’ distress, took Śrutadeva’s hand who is devoted to His own devotees, stayed for
in His own and, smiling, spoke to him as fol- some time with His two great devotees Śru-
lows. (50) tadeva and Bahulāśva, teaching them the be-
havior of perfect saints. Then the Lord returned
The Supreme Lord said: My dear to Dvārakā. (59)
brāhmaṇa, you should know that these great
sages have come here just to bless you. They SB 10.87: The Prayers of the Personified
travel throughout the worlds with Me, purify- Vedas
ing them with the dust of their feet. (51) One
can gradually become purified by seeing, Śrī Parīkṣit said: O brāhmaṇa, how can the
touching and worshiping temple deities, places Vedas directly describe the Supreme Absolute
of pilgrimage and holy rivers. But one can at- Truth, who cannot be described in words? The
tain the same result immediately simply by re- Vedas are limited to describing the qualities of
ceiving the glance of exalted sages. (52) By his material nature, but the Supreme is devoid of
very birth, a brāhmaṇa is the best of all living these qualities, being transcendental to all ma-
beings in this world, and he becomes even more terial manifestations and their causes. (1)
exalted when he is endowed with austerity,
learning and self-satisfaction, what to speak of Śukadeva Gosvamī said: The Supreme
devotion to Me. (53) Lord manifested the material intelligence,
senses, mind and vital air of the living entities
Even My own four-armed form is no dearer so that they could indulge their desires for sense
to Me than a brāhmaṇa. Within himself a gratification, take repeated births to engage in
learned brāhmaṇa comprises all the Vedas, just fruitive activities, become elevated in future
as within Myself I comprise all the demigods. lives and ultimately attain liberation. (2) Those
(54) Ignorant of this truth, foolish people ne- who came before even our ancient predecessors
glect and enviously offend a learned brāhmaṇa, meditated upon this same confidential
784
knowledge of the Absolute Truth. Indeed, any- speaker, and the rest became eager listeners.
one who faithfully concentrates on this (11)
knowledge will become free from material at-
tachments and attain the final goal of life. (3) In Śrī Sanandana replied: After the Supreme
this connection I will relate to you a narration Lord withdrew the universe He had previously
concerning the Supreme Lord Nārāyaṇa. It is created, He lay for some time as if asleep, and
about a conversation that once occurred be- all His energies rested dormant within Him.
tween Śrī Nārāyaṇa Ṛṣi and Nārada Muni. (4) When the time came for the next creation, the
personified Vedas awakened Him by chanting
Once, while traveling among the various His glories, just as the poets serving a king ap-
planets of the universe, the Lord’s beloved dev- proach him at dawn and awaken him by reciting
otee Nārada went to visit the primeval sage his heroic deeds. (12-13)
Nārāyaṇa at His āśrama. (5) From the very be-
ginning of Brahmā’s day Lord Nārāyaṇa Ṛṣi The śrutis said: Victory, victory to You, O
has been undergoing austere penances in this unconquerable one! By Your very nature You
land of Bhārata while perfectly performing re- are perfectly full in all opulences; therefore,
ligious duties and exemplifying spiritual please defeat the eternal power of illusion, who
knowledge and self-controlall for the benefit of assumes control over the modes of nature to
human beings in both this world and the next. create difficulties for conditioned souls. O You
(6) There Nārada approached Lord Nārāyaṇa who awaken all the energies of the moving and
Ṛṣi, who was sitting amidst sages of the village nonmoving embodied beings, sometimes the
of Kalāpa. After bowing down to the Lord, O Vedas can recognize You as You sport with
hero of the Kurus, Nārada asked Him the very Your material and spiritual potencies. (14)
same question you have asked me. (7) As the
sages listened, Lord Nārāyaṇa Ṛṣi related to This perceivable world is identified with the
Nārada an ancient discussion about the Abso- Supreme because the Supreme Brahman is the
lute Truth that took place among the residents ultimate foundation of all existence, remaining
of Janaloka. (8) unchanged as all created things are generated
from it and at last dissolved into it, just as clay
The Personality of Godhead said: O son of remains unchanged by the products made from
self-born Brahmā, once long ago on Janaloka, it and again merged with it. Thus it is toward
wise sages who resided there performed a great You alone that the Vedic sages direct all their
sacrifice to the Absolute Truth by vibrating thoughts, words and acts. After all, how can the
transcendental sounds. These sages, mental footsteps of men fail to touch the earth on
sons of Brahmā, were all perfect celibates. (9) which they live? (15)
At that time, you happened to be visiting the Therefore, O master of the three worlds, the
Lord on Śvetadvīpathat Supreme Lord in wise get rid of all misery by diving deep into
whom the Vedas lie down to rest during the pe- the nectarean ocean of topics about You, which
riod of universal annihilation. A lively discus- washes away all the contamination of the uni-
sion arose among the sages on Janaloka as to verse. Then what to speak of those who, having
the nature of the Supreme Absolute Truth. In- by spiritual strength rid their minds of bad hab-
deed, the same question arose then that you are its and freed themselves from time, are able to
asking Me now. (10) Although these sages worship Your true nature, O supreme one, find-
were all equally qualified in terms of Vedic ing within it uninterrupted bliss? (16)
study and austerity, and although they all saw
friends, enemies and neutral parties equally, Only if they become Your faithful followers
they chose one of their number to be the are those who breathe actually alive, otherwise
their breathing is like that of a bellows. It is by
785
Your mercy alone that the elements, beginning fatigue of material life by diving into the vast
with the mahat-tattva and false ego, created the nectar ocean of Your pastimes, which You en-
egg of this universe. Among the manifestations act when You manifest Your personal forms to
known as anna-maya and so forth, You are the propagate the unfathomable science of the self.
ultimate one, entering within the material cov- These rare souls, indifferent even to liberation,
erings along with the living entity and assum- renounce the happiness of home and family be-
ing the same forms as those he takes. Distinct cause of their association with devotees who
from the gross and subtle material manifesta- are like flocks of swans enjoying at the lotus of
tions, You are the reality underlying them all. Your feet. (21)
(17)
When this human body is used for Your de-
Among the followers of the methods set votional service, it acts as one’s self, friend and
forth by great sages, those with less refined vi- beloved. But unfortunately, although You al-
sion worship the Supreme as present in the re- ways show mercy to the conditioned souls and
gion of the abdomen, while the Āruṇis worship affectionately help them in every way, and alt-
Him as present in the heart, in the subtle center hough You are their true Self, people in general
from which all the prāṇic channels emanate. fail to delight in You. Instead they commit spir-
From there, O unlimited Lord, these worshipers itual suicide by worshiping illusion. Alas, be-
raise their consciousness upward to the top of cause they persistently hope for success in their
the head, where they can perceive You directly. devotion to the unreal, they continue to wander
Then, passing through the top of the head to- about this greatly fearful world, assuming vari-
ward the supreme destination, they reach that ous degraded bodies. (22) Simply by constantly
place from which they will never again fall to thinking of Him, the enemies of the Lord at-
this world, into the mouth of death. (18) tained the same Supreme Truth whom sages
fixed in yoga worship by controlling their
Apparently entering among the variegated breath, mind and senses. Similarly, we śrutis,
species of living beings You have created, You who generally see You as all-pervading, will
inspire them to act, manifesting Yourself ac- achieve the same nectar from Your lotus feet
cording to their higher and lower positions, just that Your consorts are able to relish because of
as fire manifests differently according to the their loving attraction to Your mighty, serpen-
shape of what it burns. Therefore, those of spot- tine arms, for You look upon us and Your con-
less intelligence, who are altogether free from sorts in the same way. (23)
material attachments, realize Your undifferen-
tiated, unchanging Self to be the permanent re- Everyone in this world has recently been
ality among all these impermanent life forms. born and will soon die. So how can anyone here
(19) know Him who existed prior to everything else
and who gave rise to the first learned sage,
The individual living entity, while inhabit- Brahmā, and all subsequent demigods, both
ing the material bodies he has created for him- lesser and greater? When He lies down and
self by his karma, actually remains uncovered withdraws everything within Himself, nothing
by either gross or subtle matter. This is so be- else remainsno gross or subtle matter or bodies
cause, as the Vedas describe, he is part and par- composed of these, no force of time or revealed
cel of You, the possessor of all potencies. Hav- scripture. (24) Supposed authorities who de-
ing determined this to be the status of the living clare that matter is the origin of existence, that
entity, learned sages become imbued with faith the permanent qualities of the soul can be de-
and worship Your lotus feet, to which all Vedic stroyed, that the self is compounded of separate
sacrifices in this world are offered, and which aspects of spirit and matter, or that material
are the source of liberation. (20) My Lord, transactions constitute realityall such authori-
some fortunate souls have gotten relief from the ties base their teachings on mistaken ideas that
786
hide the truth. The dualistic conception that the a stranger, just as the ethereal sky has no con-
living entity is produced from the three modes nection with perceptible qualities. In this sense
of nature is simply a product of ignorance. Such You resemble a void. (29)
a conception has no real basis in You, for You
are transcendental to all illusion and always en- If the countless living entities were all-per-
joy perfect, total awareness. (25) vading and possessed forms that never
changed, You could not possibly be their abso-
The three modes of material nature comprise lute ruler, O immutable one. But since they are
everything in this worldfrom the simplest phe- Your localized expansions and their forms are
nomena to the complex human body. Although subject to change, You do control them. Indeed,
these phenomena appear real, they are only a that which supplies the ingredients for the gen-
false reflection of the spiritual reality, being a eration of something is necessarily its control-
superimposition of the mind upon You. Still, ler because a product never exists apart from its
those who know the Supreme Self consider the ingredient cause. It is simply illusion for some-
entire material creation to be real inasmuch as one to think that he knows the Supreme Lord,
it is nondifferent from the Self. Just as things who is equally present in each of His expan-
made of gold are indeed not to be rejected, sions, since whatever knowledge one gains by
since their substance is actual gold, so this material means must be imperfect. (30) Neither
world is undoubtedly nondifferent from the material nature nor the soul who tries to enjoy
Lord who created it and then entered within it. her are ever born, yet living bodies come into
(26) The devotees who worship You as the being when these two combine, just as bubbles
shelter of all beings disregard Death and place form where water meets the air. And just as riv-
their feet on his head. But with the words of the ers merge into the ocean or the nectar from
Vedas You bind the nondevotees like animals, many different flowers blends into honey, so all
though they be vastly learned scholars. It is these conditioned beings eventually merge
Your affectionate devotees who can purify back into You, the Supreme, along with their
themselves and others, not those who are inim- various names and qualities. (31)
ical to You. (27)
The wise souls who understand how Your
Though You have no material senses, You Māyā deludes all human beings render potent
are the self-effulgent sustainer of everyone’s loving service to You, who are the source of
sensory powers. The demigods and material na- liberation from birth and death. How, indeed,
ture herself offer You tribute, while also enjoy- can fear of material life affect Your faithful
ing the tribute offered them by their worshipers, servants? On the other hand, Your furrowing
just as subordinate rulers of various districts in eyebrowsthe triple-rimmed wheel of
a kingdom offer tribute to their lord, the ulti- timerepeatedly terrify those who refuse to take
mate proprietor of the land, while also enjoying shelter of You. (32)
the tribute paid them by their own subjects. In
this way the universal creators faithfully exe- The mind is like an impetuous horse that
cute their assigned services out of fear of You. even persons who have regulated their senses
(28) O eternally liberated, transcendental Lord, and breath cannot control. Those in this world
Your material energy causes the various mov- who try to tame the uncontrolled mind, but who
ing and nonmoving species of life to appear by abandon the feet of their spiritual master, en-
activating their material desires, but only when counter hundreds of obstacles in their cultiva-
and if You sport with her by briefly glancing at tion of various distressful practices. O unborn
her. You, the Supreme Personality of Godhead, Lord, they are like merchants on a boat in the
see no one as an intimate friend and no one as ocean who have failed to employ a helmsman.
(33)
787
To those persons who take shelter of You, the transformation of various material sub-
You reveal Yourself as the Supersoul, the em- stances into diverse forms. Certainly those who
bodiment of all transcendental pleasure. What believe that this figment of the imagination is
further use have such devotees for their serv- substantially real are less intelligent. (37)
ants, children or bodies, their wives, money or
houses, their land, good health or conveyances? The illusory material nature attracts the mi-
And for those who fail to appreciate the truth nute living entity to embrace her, and as a result
about You and go on pursuing the pleasures of he assumes forms composed of her qualities.
sex, what could there be in this entire worlda Subsequently, he loses all his spiritual qualities
place inherently doomed to destruction and de- and must undergo repeated deaths. You, how-
void of significancethat could give them real ever, avoid the material energy in the same way
happiness? (34) Sages free from false pride live that a snake abandons its old skin. Glorious in
on this earth by frequenting the sacred pilgrim- Your possession of eight mystic perfections,
age sites and those places where the Supreme You enjoy unlimited opulences. (38)
Lord displayed His pastimes. Because such
devotees keep Your lotus feet within their Members of the renounced order who fail to
hearts, the water that washes their feet destroys uproot the last traces of material desire in their
all sins. Anyone who even once turns his mind hearts remain impure, and thus You do not al-
toward You, the ever-blissful Soul of all exist- low them to understand You. Although You are
ence, no longer dedicates himself to serving present within their hearts, for them You are
family life at home, which simply robs a man like a jewel worn around the neck of a man who
of his good qualities. (35) has totally forgotten it is there. O Lord, those
who practice yoga only for sense gratification
It may be proposed that this world is perma- must suffer punishment both in this life and the
nently real because it is generated from the per- next: from death, who will not release them,
manent reality, but such an argument is subject and from You, whose kingdom they cannot
to logical refutation. Sometimes, indeed, the reach. (39)
apparent nondifference of a cause and its effect
fails to prove true, and at other times the prod- When a person realizes You, he no longer
uct of something real is illusory. Furthermore, cares about his good and bad fortune arising
this world cannot be permanently real, for it from past pious and sinful acts, since it is You
partakes of the natures of not only the absolute alone who control this good and bad fortune.
reality but also the illusion disguising that real- Such a realized devotee also disregards what
ity. Actually, the visible forms of this world are ordinary living beings say about him. Every
just an imaginary arrangement resorted to by a day he fills his ears with Your glories, which
succession of ignorant persons in order to facil- are recited in each age by the unbroken succes-
itate their material affairs. With their various sion of Manu’s descendants, and thus You be-
meanings and implications, the learned words come his ultimate salvation. (40)
of Your Vedas bewilder all persons whose
minds have been dulled by hearing the incanta- Because You are unlimited, neither the lords
tions of sacrificial rituals. (36) of heaven nor even You Yourself can ever
reach the end of Your glories. The countless
Since this universe did not exist prior to its universes, each enveloped in its shell, are com-
creation and will no longer exist after its anni- pelled by the wheel of time to wander within
hilation, we conclude that in the interim it is You, like particles of dust blowing about in the
nothing more than a manifestation imagined to sky. The śrutis, following their method of elim-
be visible within You, whose spiritual enjoy- inating everything separate from the Supreme,
ment never changes. We liken this universe to become successful by revealing You as their fi-
nal conclusion. (41)
788
creation He enters within it, accompanying

The Supreme Lord, Śrī Nārāyaṇa Ṛṣi, said: each living entity. There He creates the material
Having heard these instructions about the Su- bodies and then remains as their regulator. By
preme Self, the Personality of Godhead, the surrendering to Him one can escape the em-
sons of Brahmā now understood their final des- brace of illusion, just as a dreaming person for-
tination. They felt perfectly satisfied and hon- gets his own body. One who wants liberation
ored Sanandana with their worship. (42) Thus from fear should constantly meditate upon
the ancient saints who travel in the upper heav- Him, Lord Hari, who is always on the platform
ens distilled this nectarean and confidential es- of perfection and thus never subject to material
sence of all the Vedas and Purāṇas. (43) And as birth. (50)
you wander the earth at will, My dear son of
Brahmā, you should faithfully meditate on SB 10.88: Lord Śiva Saved from
these instructions concerning the science of the Vṛkāsura
Self, which burn up the material desires of all
men. (44) King Parīkṣit said: Those demigods, de-
mons and humans who worship Lord Śiva, a
Śukadeva Gosvāmī said: When Śrī strict renunciant, usually enjoy wealth and
Nārāyaṇa Ṛṣi ordered him in this way, the self- sense gratification, while the worshipers of the
possessed sage Nārada, whose vow is as heroic Supreme Lord Hari, the husband of the goddess
as a warrior’s, accepted the command with firm of fortune, do not. (1) We wish to properly un-
faith. Now successful in all his purposes, he derstand this matter, which greatly puzzles us.
thought about what he had heard, O King, and Indeed, the results attained by the worshipers of
replied to the Lord as follows. (45) these two lords of opposite characters are con-
trary to what one would expect. (2)
Śrī Nārada said: I offer my obeisances to
Him of spotless fame, the Supreme Lord Kṛṣṇa, ŚrīŚukadeva said: Lord Śiva is always
who manifests His all-attractive personal ex- united with his personal energy, the material
pansions so that all living beings can achieve nature. Manifesting himself in three features in
liberation. (46) response to the entreaties of nature’s three
modes, he thus embodies the threefold princi-
[Śukadeva Gosvāmī continued:] After ple of material ego in goodness, passion and ig-
saying this, Nārada bowed down to Śrī norance. (3) The sixteen elements have evolved
Nārāyaṇa Ṛṣi, the foremost of sages, and also as transformations of that false ego. When a
to His saintly disciples. He then returned to the devotee of Lord Śiva worships his manifesta-
hermitage of my father, Dvaipāyana Vyāsa. tion in any one of these elements, the devotee
(47) Vyāsadeva, the incarnation of the Person- obtains all sorts of corresponding enjoyable op-
ality of Godhead, respectfully greeted Nārada ulences. (4) Lord Hari, however, has no con-
Muni and offered him a seat, which he ac- nection with the material modes. He is the Su-
cepted. Nārada then described to Vyāsa what he preme Personality of Godhead, the all-seeing
had heard from the mouth of Śrī Nārāyaṇa Ṛṣi. eternal witness, who is transcendental to mate-
(48) Thus I have replied to the question you rial nature. One who worships Him becomes
asked me, O King, concerning how the mind similarly free from the material modes. (5)
can have access to the Absolute Truth, which is Your grandfather, King Yudhiṣṭhira, after com-
indescribable by material words and devoid of pleting his Aśvamedha sacrifices, asked Lord
material qualities. (49) He is the Lord who eter- Acyuta this very same question while hearing
nally watches over this universe, who exists be- the Lord’s explanation of religious principles.
fore, during and after its manifestation. He is (6) This question pleased Śrī Kṛṣṇa, the King’s
the master of both the unmanifest material en- Lord and master, who had descended into the
ergy and the spirit soul. After sending forth the family of Yadu for the purpose of bestowing
789
the highest good on all men. The Lord replied cases he was consequently beset with great dif-
as follows as the King eagerly listened. (7) ficulty. (16)
The Personality of Godhead said: If I es- [Śukadeva Gosvāmī continued:] Thus ad-
pecially favor someone, I gradually deprive vised, the demon proceeded to worship Lord
him of his wealth. Then the relatives and Śiva at Kedāranātha by taking pieces of flesh
friends of such a poverty-stricken man abandon from his own body and offering them as obla-
him. In this way he suffers one distress after an- tions into the sacred fire, which is Lord Śiva’s
other. (8) When he becomes frustrated in his at- mouth. (17) Vṛkāsura became frustrated after
tempts to make money and instead befriends failing to obtain a vision of the lord. Finally, on
My devotees, I bestow My special mercy upon the seventh day, after dipping his hair into the
him. (9) A person who has thus become sober holy waters at Kedāranātha and leaving it wet,
fully realizes the Absolute as the highest truth, he took up a hatchet and prepared to cut off his
the most subtle and perfect manifestation of head. But at that very moment the supremely
spirit, the transcendental existence without end. merciful Lord Śiva rose up out of the sacrificial
In this way realizing that the Supreme Truth is fire, looking like the god of fire himself, and
the foundation of his own existence, he is freed grabbed both arms of the demon to stop him
from the cycle of material life. (10) Because I from killing himself, just as we would do. By
am difficult to worship, people generally avoid Lord Śiva’s touch, Vṛkāsura once again be-
Me and instead worship other deities, who are came whole. (18-19) Lord Śiva said to him: My
quickly satisfied. When people receive kingly friend, please stop, stop! Ask from me what-
opulences from these deities, they become ar- ever you want, and I will bestow that boon upon
rogant, intoxicated with pride and neglectful of you. Alas, you have subjected your body to
their duties. They dare to offend even the dem- great torment for no reason, since I am pleased
igods who have bestowed benedictions upon with a simple offering of water from those who
them. (11) approach me for shelter. (20) [Śukadeva
Gosvāmī continued:] The benediction sinful
Śukadeva Gosvāmī said: Lord Brahmā, Vṛka chose from the lord would terrify all liv-
Lord Viṣṇu, Lord Śiva and others are able to ing beings. Vṛka said, “May death come to
curse or bless one. Lord Śiva and Lord Brahmā whomever I touch upon the head with my
are very quick to curse or bestow benedictions, hand.” (21) Upon hearing this, Lord Rudra
my dear King, but the infallible Supreme Lord seemed somewhat disturbed. Nonetheless, O
is not. (12) In this connection, an ancient his- descendant of Bharata, he vibrated om to sig-
torical account is related concerning how the nify his assent, granting Vṛka the benediction
Lord of Kailāsa Mountain was put into danger with an ironic smile, as if giving milk to a poi-
by offering a choice of benedictions to the de- sonous snake. (22)
mon Vṛka. (13) The demon named Vṛka, a son
of Śakuni’s, once met Nārada on the road. The To test Lord Śambhu’s benediction, the de-
wicked fellow asked him which of the three mon then tried to put his hand on the Lord’s
chief gods could be pleased most quickly. (14) head. Thus Śiva was frightened because of
Nārada told him: Worship Lord Śiva and you what he himself had done. (23) As the demon
will soon achieve success. He quickly becomes pursued him, Lord Śiva fled swiftly from his
pleased by seeing his worshiper’s slightest abode in the north, shaking with terror. He ran
good qualitiesand quickly angered by seeing as far as the limits of the earth, the sky and the
his slightest fault. (15) He became pleased with corners of the universe. (24) The great demi-
ten-headed Rāvaṇa, and also with Bāṇa, when gods could only remain silent, not knowing
they each chanted his glories, like bards in a how to counteract the benediction. Then Lord
royal court. Lord Śiva then bestowed unprece- Śiva reached the luminous realm of Vaikuṇṭha,
dented power upon each of them, but in both beyond all darkness, where the Supreme Lord
790
Nārāyaṇa is manifest. That realm is the desti- the sky were heard cries of “Victory!” “Obei-
nation of renunciants who have attained peace sances!” and “Well done!” (36) The celestial
and given up all violence against other crea- sages, Pitās and Gandharvas rained down flow-
tures. Going there, one never returns. (25-26) ers to celebrate the killing of sinful Vṛkāsura.
The Supreme Lord, who relieves His devotees’ Now Lord Śiva was out of danger. (37) The Su-
distress, had seen from afar that Lord Śiva was preme Personality of Godhead then addressed
in danger. Thus by His mystic Yoga-māyā po- Lord Giriśa, who was now out of danger: “Just
tency He assumed the form of a brahmacārī stu- see, O Mahādeva, My lord, how this wicked
dent, with the appropriate belt, deerskin, rod man has been killed by his own sinful reactions.
and prayer beads, and came before Vṛkāsura. Indeed, what living being can hope for good
The Lord’s effulgence glowed brilliantly like fortune if he offends exalted saints, what to
fire. Holding kuśa grass in His hand, He hum- speak of offending the lord and spiritual master
bly greeted the demon. (27-28) of the universe?” (38-39)
The Supreme Lord said: My dear son of Lord Hari is the directly manifest Absolute
Śakuni, you appear tired. Why have you come Truth, the Supreme Soul and unlimited ocean
such a great distance? Please rest for a minute. of inconceivable energies. Anyone who recites
After all, it is one’s body that fulfills all one’s or hears this pastime of His saving Lord Śiva
desires. (29) will be freed from all enemies and the repetition
of birth and death. (40)
O mighty one, please tell Us what you intend
to do, if We are qualified to hear it. Usually one SB 10.89: Kṛṣṇa and Arjuna Retrieve a
accomplishes his purposes by taking help from Brāhmaṇa’s Sons
others. (30)
Śukadeva Gosvāmī said: Once, O King, as
Śukadeva Gosvāmī said: Thus questioned a group of sages were performing a Vedic sac-
by the Personality of Godhead in language that rifice on the banks of the Sarasvatī River, a con-
poured down upon him like sweet nectar, Vṛka troversy arose among them as to which of the
felt relieved of his fatigue. He described to the three chief deities is supreme. (1) Eager to re-
Lord everything he had done. (31) solve this question, O King, the sages sent Lord
Brahmā’s son Bhṛgu to find the answer. First
The Supreme Lord said: If this is the case, he went to his father’s court. (2) To test how
We cannot believe what Śiva says. Śiva is the well Lord Brahmā was situated in the mode of
same lord of the Pretas and Piśācas whom goodness, Bhṛgu failed to bow down to him or
Dakṣa cursed to become like a carnivorous glorify him with prayers. The lord became an-
hobgoblin. (32) O best of the demons, if you gry at him, inflamed into fury by his own pas-
have any faith in him because he is the spiritual sion. (3) Though anger toward his son was now
master of the universe, then without delay put rising within his heart, Lord Brahmā was able
your hand on your head and see what happens. to subdue it by applying his intelligence, in the
(33) If the words of Lord Śambhu prove untrue same way that fire is extinguished by its own
in any way, O best of the demons, then kill the product, water. (4)
liar so he may never lie again. (34) [Śukadeva
Gosvāmī continued:] Thus bewildered by the Bhṛgu then went to Mount Kailāsa. There
Personality of Godhead’s enchanting, artful Lord Śiva stood up and happily came forward
words, foolish Vṛka, without realizing what he to embrace his brother. (5) But Bhṛgu refused
was doing, placed his hand on his head. (35) In- his embrace, telling him, “You are a deviant
stantly his head shattered as if struck by a light- heretic.” At this Lord Śiva became angry, and
ning bolt, and the demon fell down dead. From his eyes burned ferociously. He raised his tri-
dent and was about to kill Bhṛgu when Goddess
791
Devī fell at his feet and spoke some words to demigodsall of whom are created by the Lord’s
pacify him. Bhṛgu then left that place and went material energy and conditioned by her modes.
to Vaikuṇṭha, where Lord Janārdana resides. But among these three modes, it is the mode of
(6-7) There he went up to the Supreme Lord, goodness which is the means of attaining life’s
who was lying with His head on the lap of His final success. (18)
consort, Śrī, and kicked Him on the chest. The
Lord then rose, along with Goddess Lakṣmī, as Śukadeva Gosvāmī said: The learned
a sign of respect. Coming down from His bed- brāhmaṇas living along the river Sarasvatī
stead, that supreme goal of all pure devotees came to this conclusion in order to dispel the
bowed His head to the floor before the sage and doubts of all people. Thereafter they rendered
told him, ‘Welcome, brāhmaṇa. Please sit in devotional service to the Supreme Lord’s lotus
this chair and rest awhile. Kindly forgive us, feet and attained His abode. (19)
dear master, for not noticing your arrival.’ (8-
9) “Please purify Me, My realm and the realms Śrī Sūta Gosvāmī said: Thus did this fra-
of the universal rulers devoted to Me by giving grant nectar flow from the lotus mouth of
us the water that has washed your feet. This Śukadeva Gosvāmī, the son of the sage
holy water is indeed what makes all places of Vyāsadeva. This wonderful glorification of the
pilgrimage sacred. Today, my lord, I have be- Supreme Person destroys all fear of material
come the exclusive shelter of the goddess of existence. A traveler who constantly drinks this
fortune, Lakṣmī; she will consent to reside on nectar through his ear-holes will forget the fa-
My chest because your foot has rid it of sins.” tigue brought on by wandering along the paths
(10-11) of worldly life. (20)
Śukadeva Gosvāmī said: Bhṛgu felt satis- Śukadeva Gosvāmī said: Once, in
fied and delighted to hear the solemn words Dvārakā, a brāhmaṇa’s wife gave birth to a son,
spoken by Lord Vaikuṇṭha. Overwhelmed with but the newborn infant died as soon as he
devotional ecstasy, he remained silent, his eyes touched the ground, O Bhārata. (21) The
brimming with tears. (12) O King, Bhṛgu then brāhmaṇa took the corpse and placed it at the
returned to the sacrificial arena of the wise Ve- door of King Ugrasena’s court. Then, agitated
dic authorities and described his entire experi- and lamenting miserably, he spoke the follow-
ence to them. (13) Amazed upon hearing ing. (22) [The brāhmaṇa said:] This duplic-
Bhṛgu’s account, the sages were freed from all itous, greedy enemy of brāhmaṇas, this unqual-
doubts and became convinced that Viṣṇu is the ified ruler addicted to sense pleasure, has
greatest Lord. From Him come peace; fearless- caused my son’s death by some discrepancies
ness; the essential principles of religion; de- in the execution of his duties. (23) Citizens
tachment with knowledge; the eightfold powers serving such a wicked king, who takes pleasure
of mystic yoga; and His glorification, which in violence and cannot control his senses, are
cleanses the mind of all impurities. He is doomed to suffer poverty and constant misery.
known as the supreme destination for those (24) The wise brāhmaṇa suffered the same trag-
who are peaceful and equipoisedthe selfless, edy with his second and third child. Each time,
wise saints who have given up all violence. His he left the body of his dead son at the King’s
most dear form is that of pure goodness, and the door and sang the same song of lamentation.
brāhmaṇas are His worshipable deities. Persons (25) When the ninth child died, Arjuna, who
of keen intellect who have attained spiritual was near Lord Keśava, happened to overhear
peace worship Him without selfish motives. the brāhmaṇa lamenting. Thus Arjuna ad-
(14-17) dressed the brāhmaṇa: “What is the matter, my
dear brāhmaṇa? Isn’t there some lowly member
The Lord expands into three kinds of mani- of the royal order here who can at least stand
fest beingsthe Rākṣasas, the demons and the before your house with a bow in his hand?
792
These kṣatriyas are behaving as if they were his selfsame body. (38) The brāhmaṇa then de-
brāhmaṇas idly engaged in fire sacrifices. (26- rided Arjuna in front of Lord Kṛṣṇa: “Just see
27) “The rulers of a kingdom in which how foolish I was to put my faith in the brag-
brāhmaṇas lament over lost wealth, wives and ging of a eunuch! (39) “When neither Pra-
children are merely imposters playing the role dyumna, Aniruddha, Rāma nor Keśava can
of kings just to earn their livelihood. (28) “My save a person, who else can possibly protect
lord, I will protect the progeny of you and your him? (40) “To hell with that liar Arjuna! To hell
wife, who are in such distress. And if I fail to with that braggart’s bow! He is so foolish that
keep this promise, I will enter fire to atone for he has deluded himself into thinking he can
my sin.” (29) bring back a person whom destiny has taken
away.” (41)
The brāhmaṇa said: Neither Saṅkarṣaṇa;
Vāsudeva; Pradyumna, the best of bowmen; While the wise brāhmaṇa continued to heap
nor the unequaled warrior Aniruddha could insults upon him, Arjuna employed a mystic in-
save my sons. Then why do you naively at- cantation to go at once to Saṁyamanī, the city
tempt a feat that the almighty Lords of the uni- of heaven where Lord Yamarāja resides. (42)
verse could not perform? We cannot take you Not seeing the brāhmaṇa’s child there, Arjuna
seriously. (30-31) went to the cities of Indra, Agni, Nirṛti, Soma,
Vāyu and Varuṇa. With weapons at the ready
Śrī Arjuna said: I am neither Lord he searched through all the domains of the uni-
Saṅkarṣaṇa, O brāhmaṇa, nor Lord Kṛṣṇa, nor verse, from the bottom of the subterranean re-
even Kṛṣṇa’s son. Rather, I am Arjuna, wielder gion to the roof of heaven. Finally, not having
of the Gāṇḍīva bow. (32) Do not minimize my found the brāhmaṇa’s son anywhere, Arjuna
ability, which was good enough to satisfy Lord decided to enter the sacred fire, having failed to
Śiva, O brāhmaṇa. I will bring back your sons, keep his promise. But just as he was about to
dear master, even if I have to defeat Death him- do so, Lord Kṛṣṇa stopped him and spoke the
self in battle. (33) following words. (43-44) [Lord Kṛṣṇa said:] I
will show you the brāhmaṇa’s sons, so please
Thus convinced by Arjuna, O tormentor of don’t despise yourself like this. These same
enemies, the brāhmaṇa went home, satisfied by men who now criticize us will soon establish
having heard Arjuna’s declaration of his prow- our spotless fame. (45)
ess. (34) When the wife of the elevated
brāhmaṇa was again about to give birth, he Having thus advised Arjuna, the Supreme
went to Arjuna in great anxiety and begged Personality of Godhead had Arjuna join Him
him, “Please, please protect my child from on His divine chariot, and together they set off
death!” (35) After touching pure water, offer- toward the west. (46) The Lord’s chariot passed
ing obeisances to Lord Maheśvara and recol- over the seven islands of the middle universe,
lecting the mantras for his celestial weapons, each with its ocean and its seven principal
Arjuna strung his bow Gāṇḍīva. (36) mountains. Then it crossed the Lokāloka
boundary and entered the vast region of total
Arjuna fenced in the house where the birth darkness. (47)
was taking place by shooting arrows attached
to various missiles. Thus the son of Pṛthā con- In that darkness the chariot’s horsesŚaibya,
structed a protective cage of arrows, covering Sugrīva, Meghapuṣpa and Balāhakalost their
the house upwards, downwards and sideways. way. Seeing them in this condition, O best of
(37) The brāhmaṇa’s wife then gave birth, but the Bhāratas, Lord Kṛṣṇa, the supreme master
after the newborn infant had been crying for a of all masters of yoga, sent His Sudarśana disc
short time, he suddenly vanished into the sky in before the chariot. That disc shone like thou-
sands of suns. (48-49) The Lord’s Sudarśana
793
disc penetrated the darkness with its blazing ef- brought the brāhmaṇa’s sons here because I
fulgence. Racing forward with the speed of the wanted to see the two of you, My expansions,
mind, it cut through the fearsome, dense obliv- who have descended to the earth to save the
ion expanded from primeval matter, as an ar- principles of religion. As soon as you finish
row shot from Lord Rāma’s bow cuts through killing the demons who burden the earth,
His enemy’s army. (50) Following the Sudar- quickly come back here to Me. (58) Although
śana disc, the chariot went beyond the darkness all your desires are completely fulfilled, O best
and reached the endless spiritual light of the all of exalted personalities, for the benefit of the
pervasive brahmajyoti. As Arjuna beheld this people in general you should continue to exem-
glaring effulgence, his eyes hurt, and so he shut plify religious behavior as the sages Nara and
them. (51) From that region they entered a body Nārāyaṇa. (59)
of water resplendent with huge waves being
churned by a mighty wind. Within that ocean Thus instructed by the Supreme Lord of the
Arjuna saw an amazing palace more radiant topmost planet, Kṛṣṇa and Arjuna assented by
than anything he had ever seen before. Its chanting om, and then they bowed down to al-
beauty was enhanced by thousands of ornamen- mighty Lord Mahā-Viṣṇu. Taking the
tal pillars bedecked with brilliant gems. (52) In brāhmaṇa’s sons with them, they returned with
that palace was the huge, awe-inspiring serpent great delight to Dvārakā by the same path along
Ananta Śeṣa. He shone brilliantly with the ra- which they had come. There they presented the
diance emanating from the gems on His thou- brāhmaṇa with his sons, who were in the same
sands of hoods and reflecting from twice as infant bodies in which they had been lost. (60-
many fearsome eyes. He resembled white 61) Having seen the domain of Lord Viṣṇu, Ar-
Mount Kailāsa, and His necks and tongues juna was totally amazed. He concluded that
were dark blue. (53) Arjuna then saw the omni- whatever extraordinary power a person exhibits
present and omnipotent Supreme Personality of can only be a manifestation of Śrī Kṛṣṇa’s
Godhead, Mahā-Viṣṇu, sitting at ease on the mercy. (62) Lord Kṛṣṇa exhibited many other,
serpent bed. His bluish complexion was the similar heroic pastimes in this world. He appar-
color of a dense rain cloud, He wore a beautiful ently enjoyed the pleasures of ordinary human
yellow garment, His face looked charming, His life, and He performed greatly potent fire sac-
broad eyes were most attractive, and He had rifices. (63) The Lord having demonstrated His
eight long, handsome arms. His profuse locks supremacy, at suitable times He showered
of hair were bathed on all sides in the brilliance down all desirable things upon the brāhmaṇas
reflected from the clusters of precious jewels and His other subjects, just as Indra pours down
decorating His crown and earrings. He wore the his rain. (64) Now that He had killed many
Kaustubha gem, the mark of Śrīvatsa and a gar- wicked kings and engaged devotees such as Ar-
land of forest flowers. Serving that topmost of juna in killing others, the Lord could easily as-
all Lords were His personal attendants, headed sure the execution of religious principles
by Sunanda and Nanda; His cakra and other through the agency of such pious rulers as
weapons in their personified forms; His consort Yudhiṣṭhira. (65)
potencies Puṣṭi, Śrī, Kīrti and Ajā; and all His
various mystic powers. (54-56) Lord Kṛṣṇa of- SB 10.90: Summary of Lord Kṛṣṇa’s Glo-
fered homage to Himself in this boundless ries
form, and Arjuna, astonished at the sight of
Lord Mahā-Viṣṇu, bowed down as well. Then, Śukadeva Gosvamī said: The master of the
as the two of them stood before Him with goddess of fortune resided happily in His capi-
joined palms, the almighty Mahā-Viṣṇu, su- tal city, Dvārakā, which was endowed with all
preme master of all rulers of the universe, opulences and populated by the most eminent
smiled and spoke to them in a voice full of sol- Vṛṣṇis and their gorgeously dressed wives.
emn authority. (57) [Lord Mahā-Viṣṇu said:] I When these beautiful women in the bloom of
794
youth would play on the city’s rooftops with with His jokes, playful exchanges and em-
balls and other toys, they shone like flashing braces. (13) The queens would become stunned
lightning. The main streets of the city were al- in ecstatic trance, their minds absorbed in
ways crowded with intoxicated elephants exud- Kṛṣṇa alone. Then, thinking of their lotus-eyed
ing mada, and also with cavalry, richly adorned Lord, they would speak as if insane. Please hear
infantrymen, and soldiers riding chariots bril- these words from me as I relate them. (14)
liantly decorated with gold. Gracing the city
were many gardens and parks with rows of The queens said: O kurarī bird, you are la-
flowering trees, where bees and birds would menting. Now it is night, and somewhere in this
gather, filling all directions with their songs. (1- world the Supreme Lord is asleep in a hidden
7) place. But you are wide awake, O friend, una-
ble to fall asleep. Is it that, like us, you have had
As Gandharvas joyfully sang His praises to your heart pierced to the core by the lotus-eyed
the accompaniment of mṛdaṅga, paṇava and Lord’s munificent, playful smiling glances?
ānaka drums, and as professional reciters (15)
known as Sūtas, Māgadhas and Vandīs played
vīṇās and recited poems praising Him, Lord Poor cakravākī, even after closing your
Kṛṣṇa would play with His wives in the water. eyes, you continue to cry pitifully through the
Laughing, the queens would squirt water on night for your unseen mate. Or is it that, like us,
Him with syringes, and He would squirt them you have become the servant of Acyuta and
back. Thus Kṛṣṇa would sport with His queens hanker to wear in your braided hair the garland
in the same way that the lord of the Yakṣas He has blessed with the touch of His feet? (16)
sports with the Yakṣī nymphs. (8-9) Under the
drenched clothing of the queens, their thighs Dear ocean, you are always roaring, not
and breasts would become visible. The flowers sleeping at night. Are you suffering insomnia?
tied in their large braids would scatter as they Or is it that, as with us, Mukunda has taken
sprayed water on their consort, and on the plea your insignias and you are hopeless of retriev-
of trying to take away His syringe, they would ing them? (17)
embrace Him. By His touch their lusty feelings
would increase, causing their faces to beam My dear moon, having contracted a severe
with smiles. Thus Lord Kṛṣṇa’s queens shone case of tuberculosis, you have become so ema-
with resplendent beauty. (10) Lord Kṛṣṇa’s ciated that you fail to dispel the darkness with
flower garland would become smeared with your rays. Or is it that you appear dumbstruck
kuṅkuma from their breasts, and His abundant because, like us, you cannot remember the en-
locks of hair would become disheveled as a re- couraging promises Mukunda once made to
sult of His absorption in the game. As the Lord you? (18)
repeatedly sprayed His young consorts and
they sprayed Him in turn, He enjoyed Himself O Malayan breeze, what have we done to
like the king of elephants enjoying in the com- displease you, so that you stir up lust in our
pany of his bevy of she-elephants. (11) After- hearts, which have already been shattered by
ward, Lord Kṛṣṇa and His wives would give the Govinda’s sidelong glances? (19)
ornaments and clothing they had worn during
their water sports to the male and female per- O revered cloud, you are indeed very dear to
formers, who earned their livelihood from sing- the chief of the Yādavas, who bears the mark of
ing and from playing instrumental music. (12) Śrīvatsa. Like us, you are bound to Him by love
In this way Lord Kṛṣṇa would sport with His and are meditating upon Him. Your heart is dis-
queens, totally captivating their hearts with His traught with great eagerness, as our hearts are,
gestures, talks, glances and smiles, and also and as you remember Him again and again you
795
shed a torrent of tears. Association with Kṛṣṇa Thinking of Him as their husband, they ren-
brings such misery! (20) dered such intimate services as massaging His
feet. (27)
O sweet-throated cuckoo, in a voice that
could revive the dead you are vibrating the Thus observing the principles of duty enun-
same sounds we once heard from our beloved, ciated in the Vedas, Lord Kṛṣṇa, the goal of the
the most pleasing of speakers. Please tell me saintly devotees, repeatedly demonstrated how
what I can do today to please you. (21) one can achieve at home the objectives of relig-
iosity, economic development and regulated
O magnanimous mountain, you neither sense gratification. (28) While fulfilling the
move nor speak. You must be pondering some highest standards of religious householder life,
matter of great importance. Or do you, like us, Lord Kṛṣṇa maintained more than 16,100
desire to hold on your breasts the feet of wives. (29) Among these jewellike women
Vasudeva’s darling son? (22) were eight principal queens, headed by
Rukmiṇī. I have already described them one af-
O rivers, wives of the ocean, your pools ter another, O King, along with their sons. (30)
have now dried up. Alas, you have shriveled to The Supreme Lord Kṛṣṇa, whose endeavor
nothing, and your wealth of lotuses has van- never fails, begot ten sons in each of His many
ished. Are you, then, like us, who are withering wives. (31) Among these sons, all possessing
away because of not receiving the affectionate unlimited valor, eighteen were mahā-rathas of
glance of our dear husband, the Lord of Madhu, great renown. Now hear their names from me.
who has cheated our hearts? (23) (32) They were Pradyumna, Aniruddha, Dīp-
timān, Bhānu, Sāmba, Madhu, Bṛhadbhānu,
Welcome, swan. Please sit here and drink Citrabhānu, Vṛka, Aruṇa, Puṣkara, Vedabāhu,
some milk. Give us some news of the descend- Śrutadeva, Sunandana, Citrabāhu, Virūpa,
ant of Śūra, dear one. We know you are His Kavi and Nyagrodha. (33-34) O best of kings,
messenger. Is that invincible Lord doing well, of these sons begotten by Lord Kṛṣṇa, the en-
and does that unreliable friend of ours still re- emy of Madhu, the most prominent was
member the words He spoke to us long ago? Rukmiṇī’s son Pradyumna. He was just like His
Why should we go and worship Him? O servant father. (35) The great warrior Pradyumna mar-
of a petty master, go tell Him who fulfills our ried Rukmī’s daughter [Rukmavatī], who gave
desires to come here without the goddess of for- birth to Aniruddha. He was as strong as ten
tune. Is she the only woman exclusively de- thousand elephants. (36) Rukmī’s daughter’s
voted to Him? (24) son [Aniruddha] married Rukmī’s son’s daugh-
ter [Rocana]. From her was born Vajra, who
Śukadeva Gosvāmī said: By thus speaking would remain among the few survivors of the
and acting with such ecstatic love for Lord Yadus’ battle with clubs. (37) From Vajra came
Kṛṣṇa, the master of all masters of mystic yoga, Pratibāhu, whose son was Subāhu. Subāhu’s
His loving wives attained the ultimate goal of son was Śāntasena, from whom Śatasena was
life. (25) The Lord, whom countless songs glo- born. (38) No one born in this family was poor
rify in countless ways, forcibly attracts the in wealth or progeny, short-lived, weak or ne-
minds of all women who simply hear about glectful of brahminical culture. (39) The Yadu
Him. What to speak, then, of those women who dynasty produced innumerable great men of fa-
see Him directly? (26) mous deeds. Even in tens of thousands of years,
O King, one could never count them all. (40) I
And how could one possibly describe the have heard from authoritative sources that the
great austerities that had been performed by the Yadu family employed 38,800,000 teachers
women who perfectly served Him, the spiritual just to educate their children. (41) Who can
master of the universe, in pure ecstatic love? count all the great Yādavas, when among them
796
King Ugrasena alone was accompanied by an To protect the principles of devotional ser-
entourage of thirty trillion attendants? (42) vice to Himself, Lord Kṛṣṇa, the best of the Ya-
dus, accepts the pastime forms that have been
The savage descendants of Diti who had glorified here in the Śrīmad-Bhāgavatam. One
been killed in past ages in battles between the who desires to faithfully serve His lotus feet
demigods and demons took birth among human should hear of the activities He performs in
beings and arrogantly harassed the general pop- each of these incarnationsactivities that suita-
ulace. (43) bly imitate those of the forms He assumes.
Hearing narrations of these pastimes destroys
To subdue these demons, Lord Hari told the the reactions to fruitive work. (49) By regularly
demigods to descend into the dynasty of Yadu. hearing, chanting and meditating on the beauti-
They comprised 101 clans, O King. (44) Be- ful topics of Lord Mukunda with ever-increas-
cause Lord Kṛṣṇa is the Supreme Personality of ing sincerity, a mortal being will attain the di-
Godhead, the Yādavas accepted Him as their vine kingdom of the Lord, where the inviolable
ultimate authority. And among them, all those power of death holds no sway. For this purpose,
who were His intimate associates especially many persons, including great kings, aban-
flourished. (45) The Vṛṣṇis were so absorbed in doned their mundane homes and took to the for-
Kṛṣṇa consciousness that they forgot their own est. (50)
bodies while sleeping, sitting, walking, con-
versing, playing, bathing and so on. (46) The Canto 11: General History
heavenly Ganges is a holy place of pilgrimage
because her waters wash Lord Kṛṣṇa’s feet. But SB 11.1: The Curse upon the Yadu Dyn-
when the Lord descended among the Yadus, asty
His glories eclipsed the Ganges as a holy place.
Both those who hated Kṛṣṇa and those who ŚrīŚukadeva Gosvāmī said: Lord Śrī
loved Him attained eternal forms like His in the Kṛṣṇa, accompanied by Balarāma and sur-
spiritual world. The unattainable and su- rounded by the Yadu dynasty, executed the kill-
premely self-satisfied goddess of fortune, for ing of many demons. Then, further to remove
the sake of whose favor everyone else strug- the burden of the earth, the Lord arranged for
gles, belongs to Him alone. His name destroys the great Battle of Kurukṣetra, which suddenly
all inauspiciousness when heard or chanted. He erupted in violence between the Kurus and the
alone has set forth the principles of the various Pāṇḍavas. (1) Because the sons of Pāṇḍu were
disciplic successions of sages. What wonder is enraged by the numerous offenses of their ene-
it that He, whose personal weapon is the wheel mies, such as duplicitous gambling, verbal in-
of time, relieved the burden of the earth? (47) sults, the seizing of Draupadī’s hair, and many
other cruel transgressions, the Supreme Lord
Lord Śrī Kṛṣṇa is He who is known as jana- engaged those Pāṇḍavas as the immediate
nivāsa, the ultimate resort of all living entities, cause to execute His will. On the pretext of the
and who is also known as Devakīnandana or Battle of Kurukṣetra, Lord Kṛṣṇa arranged for
Yaśodā-nandana, the son of Devakī and all the kings who were burdening the earth to
Yaśodā. He is the guide of the Yadu dynasty, assemble with their armies on opposite sides of
and with His mighty arms He kills everything the battlefield, and when the Lord killed them
inauspicious, as well as every man who is im- through the agency of war, the earth was re-
pious. By His presence He destroys all things lieved of its burden. (2) The Supreme Person-
inauspicious for all living entities, moving and ality of Godhead used the Yadu dynasty, which
inert. His blissful smiling face always increases was protected by His own arms, to eliminate
the lusty desires of the gopīs of Vṛndāvana. the kings who with their armies had been the
May He be all glorious and happy! (48) burden of this earth. Then the unfathomable
Lord thought to Himself, “Although some may
797
say that the earth’s burden is now gone, in My shared the same goal of life? Please tell me all
opinion it is not yet gone, because there still re- these things. (9)
mains the Yādava dynasty itself, whose
strength is unbearable for the earth.” (3) Lord Śukadeva Gosvāmī said: The Lord, who
Kṛṣṇa thought, “No outside force could ever bore His body as the amalgamation of every-
bring about the defeat of this family, the Yadu thing beautiful, dutifully executed the most
dynasty, whose members have always been auspicious activities while on the earth, alt-
fully surrendered to Me and are unrestricted in hough He was, in fact, without any endeavor
their opulence. But if I inspire a quarrel within already satisfied in all desires. Residing in His
the dynasty, that quarrel will act just like a fire abode and enjoying life, the Lord, whose glori-
created from the friction of bamboo in a grove, fication is in itself magnanimous, now wanted
and then I shall achieve My real purpose and to annihilate His dynasty, as there still re-
return to My eternal abode.” (4) My dear King mained some small part of His duty to be car-
Parīkṣit, when the supreme almighty Lord, ried out. (10) The sages Viśvāmitra, Asita,
whose desire always comes to pass, had thus Kaṇva, Durvāsā, Bhṛgu, Aṅgirā, Kaśyapa,
made up His mind, He withdrew His own fam- Vāmadeva, Atri and Vasiṣṭha, along with
ily on the pretext of a curse spoken by an as- Nārada and others, once performed fruitive rit-
sembly of brāhmaṇas. (5) The Supreme Person- uals that award abundant pious results, bring
ality of Godhead, Kṛṣṇa, is the reservoir of all great happiness and take away the sins of Kali-
beauty. All beautiful things emanate from Him, yuga for the whole world by merely being re-
and His personal form is so attractive that it counted. The sages duly executed these rituals
steals the eyes away from all other objects, in the home of the chief of the Yadus,
which then seem devoid of beauty in compari- Vasudeva, the father of Lord Kṛṣṇa. After Lord
son to Him. When Lord Kṛṣṇa was on the earth, Kṛṣṇa, who was staying in Vasudeva’s house as
He attracted the eyes of all people. When Kṛṣṇa time personified, respectfully sent the sages off
spoke, His words attracted the minds of all who at the conclusion of the ceremonies, they went
remembered them. By seeing the footsteps of to the holy place called Piṇḍāraka. (11-12)
Lord Kṛṣṇa, people became attracted to Him,
and thus they wanted to offer their bodily activ- To that holy place, the young boys of the
ities to the Lord as His followers. In this way Yadu dynasty had brought Sāmba, son of
Kṛṣṇa very easily spread His glories, which are Jāmbavatī, dressed in woman’s garb. Playfully
sung throughout the world by the most sublime approaching the great sages gathered there, the
and essential Vedic verses. Lord Kṛṣṇa consid- boys grabbed hold of the sages’ feet and impu-
ered that simply by hearing and chanting those dently asked them with feigned humility, “O
glories, conditioned souls born in the future learned brāhmaṇas, this black-eyed pregnant
would cross beyond the darkness of ignorance. woman has something to ask you. She is too
Being satisfied with this arrangement, He left embarrassed to inquire for herself. She is just
for His desired destination. (6-7) about to give birth and is very desirous of hav-
ing a son. Since all of you are great sages with
King Parīkṣit inquired: How could the infallible vision, please tell us whether her child
brāhmaṇas curse the Vṛṣṇis, who were always will be a boy or a girl.” (13-15) Thus ridiculed
respectful to the brāhmaṇas, charitable, and in- by deceit, the sages became angry, O King, and
clined to serve senior and exalted personalities told the boys, “Fools! She will bear you an iron
and whose minds were always fully absorbed club that will destroy your entire dynasty.” (16)
in thought of Lord Kṛṣṇa? (8) King Parīkṣit Upon hearing the curse of the sages, the terri-
continued inquiring: What was the motive for fied boys quickly uncovered the belly of
this curse? What did it consist of, O purest of Sāmba, and indeed they observed that therein
the twice-born? And how could such a disa- was an iron club. (17) The young men of the
greement have arisen among the Yadus, who all Yadu dynasty said, “Oh, what have we done?
798
We are so unfortunate! What will our family with suitable paraphernalia, seating him com-
members say to us?” Speaking thus and being fortably and respectfully bowing down to him,
very disturbed, they returned to their homes, Vasudeva spoke as follows. (3)
taking the club with them. (18) The Yadu boys,
the luster of their faces completely faded, Śrī Vasudeva said: My lord, your visit, like
brought the club into the royal assembly, and in that of a father to his children, is for the benefit
the presence of all the Yādavas they told King of all living beings. You especially help the
Ugrasena what had happened. (19) O King most wretched among them, as well as those
Parīkṣit, when the inhabitants of Dvārakā heard who are advanced on the path toward the Su-
of the infallible curse of the brāhmaṇas and saw preme Lord, Uttamaśloka. (4) The activities of
the club, they were astonished and distraught demigods lead to both misery and happiness for
with fear. (20) After having the club ground to living beings, but the activities of great saints
bits, King Āhuka [Ugrasena] of the Yadus per- like you, who have accepted the infallible Lord
sonally threw the pieces, along with the remain- as their very soul, result only in the happiness
ing lump of iron, into the water of the ocean. of all beings. (5) Those who worship the demi-
(21) gods receive reciprocation from the demigods
in a way just corresponding to the offering. The
A certain fish swallowed the iron lump, and demigods are attendants of karma, like a per-
the bits of iron, carried back to the shore by the son’s shadow, but sādhus are actually merciful
waves, implanted themselves there and grew to the fallen. (6) O brāhmaṇa, although I am
into tall, sharp canes. (22) The fish was caught satisfied simply by seeing you, I still wish to
in the ocean along with other fish in a fisher- inquire about those duties which give pleasure
men’s net. The iron lump in the fish’s stomach to the Supreme Personality of Godhead. Any
was taken by the hunter Jarā, who fixed it as an mortal who faithfully hears about them is freed
arrowhead at the end of his shaft. (23) Knowing from all kinds of fear. (7) In a previous birth on
fully the significance of all these events, the Su- this earth, I worshiped the Supreme Lord,
preme Lord, though capable of reversing the Ananta, who alone can award liberation, but
brāhmaṇas’ curse, did not wish to do so. Ra- because I desired to have a child, I did not wor-
ther, in His form of time, He gladly sanctioned ship Him for liberation. Thus I was bewildered
the events. (24) by the Lord’s illusory energy. (8) My dear lord,
you are always true to your vow. Please instruct
SB 11.2: Mahārāja Nimi Meets the Nine me clearly, so that by your mercy I may easily
Yogendras free myself from material existence, which is
full of many dangers and keeps us constantly
ŚrīŚukadeva Gosvāmī said: Eager to en- bound in fear. (9)
gage in the worship of Lord Kṛṣṇa, O best of
the Kurus, Nārada Muni stayed for some time Śukadeva Gosvāmī said: O King, Devarṣi
in Dvārakā, which was always protected by the Nārada was pleased by the questions of the
arms of Govinda. (1) My dear King, in the ma- highly intelligent Vasudeva. Because they sug-
terial world the conditioned souls are congested the transcendental qualities of the Su-
fronted by death at every step of life. Therefore, preme Personality of Godhead, they reminded
who among the conditioned souls would not Nārada of Lord Kṛṣṇa. Thus Nārada replied to
render service to the lotus feet of Lord Vasudeva as follows. (10)
Mukunda, who is worshipable even for the
greatest of liberated souls? (2) One day the sage Śrī Nārada said: O best of the Sātvatas, you
among the demigods, Nārada, came to the have quite correctly asked about the eternal
house of Vasudeva. After worshiping Nārada duty of the living entity toward the Supreme
Lord. Such devotional service to the Lord is so
potent that its performance can purify the entire
799
universe. (11) Pure devotional service rendered ked and were very well versed in spiritual sci-
to the Supreme Lord is spiritually so potent that ence. Their names were Kavi, Havir, Antarīkṣa,
simply by hearing about such transcendental Prabuddha, Pippalāyana, Āvirhotra, Drumila,
service, by chanting its glories in response, by Camasa and Karabhājana. (20-21) These sages
meditating on it, by respectfully and faithfully wandered the earth seeing the entire universe,
accepting it, or by praising the devotional ser- with all its gross and subtle objects, as a mani-
vice of others, even persons who hate the dem- festation of the Supreme Lord and as nondiffer-
igods and all other living beings can be imme- ent from the self. (22) The nine Yogendras are
diately purified. (12) Today you have made me liberated souls who travel freely to the planets
remember my Lord, the supremely blissful Per- of the demigods, the perfected mystics, the
sonality of Godhead, Nārāyaṇa. The Supreme Sādhyas, the heavenly musicians, the Yakṣas,
Lord is so auspicious that whoever hears and the human beings, and the minor demigods
chants about Him becomes completely pious. such as the Kinnaras and the serpents. No mun-
(13) To explain the devotional service of the dane force can check their free movement, and
Lord, sages have related the ancient history of exactly as they wish they can travel as well to
the conversation between the great soul King the worlds of the sages, the angels, the ghostly
Videha and the sons of Ṛṣabha. (14) followers of Lord Śiva, the Vidyādharas, the
Svāyambhuva Manu had a son named brāhmaṇas and the cows. (23)
Mahārāja Priyavrata, and among Priyavrata’s
sons was Āgnīdhra. From Āgnīdhra was born Once in Ajanābha [the former name of the
Nābhi, whose son was known as Ṛṣabhadeva. earth], they came upon the sacrificial perfor-
(15) ŚrīṚṣabhadeva is accepted as an expansion mance of the great soul Mahārāja Nimi, which
of the Supreme Lord, Vāsudeva. He incarnated was being carried out under the direction of el-
in this world to propagate those religious prin- evated sages. (24) My dear King, seeing those
ciples that lead living entities to ultimate liber- pure devotees of the Lord, who rival the sun in
ation. He had one hundred sons, all perfect in brilliance, everyone presentthe performer of
Vedic knowledge. (16) the sacrifice, the brāhmaṇas and even the sacri-
ficial firesstood in respect. (25) King Videha
Of the one hundred sons of Lord [Nimi] understood that the nine sages were ex-
Ṛṣabhadeva, the eldest, Bharata, was com- alted devotees of the Supreme Personality of
pletely devoted to Lord Nārāyaṇa. It is because Godhead. Therefore, overjoyed at their auspi-
of Bharata’s fame that this planet is now cele- cious arrival, he offered them suitable sitting
brated as the great Bhārata-varṣa. (17) King places and worshiped them in a proper way,
Bharata rejected this material world, consider- just as one would worship the Supreme Person-
ing all types of material pleasure temporary and ality of Godhead. (26) Overwhelmed by tran-
useless. Leaving his beautiful young wife and scendental joy, the King humbly bowed his
family, he worshiped Lord Hari by severe aus- head and then proceeded to question the nine
terities and attained the abode of the Lord after sages. These nine great souls glowed with their
three lifetimes. (18) Nine of the remaining sons own effulgence and thus appeared equal to the
of Ṛṣabhadeva became the rulers of the nine is- four Kumāras, the sons of Lord Brahmā. (27)
lands of Bhārata-varṣa, and they exercised
complete sovereignty over this planet. Eighty- King Videha said: I think that you must be
one sons became twice-born brāhmaṇas and direct associates of the Supreme Personality of
helped initiate the Vedic path of fruitive sacri- Godhead, who is famous as the enemy of the
fices [karma-kāṇḍa]. (19) The nine remaining demon Madhu. Indeed, the pure devotees of
sons of Ṛṣabha were greatly fortunate sages Lord Viṣṇu wander throughout the universe not
who worked vigorously to spread knowledge of for their personal, selfish interest, but to purify
the Absolute Truth. They wandered about na- all the conditioned souls. (28) For the condi-
tioned souls, the human body is most difficult
800
to achieve, and it can be lost at any moment. does with body, words, mind, senses, intelli-
But I think that even those who have achieved gence or purified consciousness one should of-
human life rarely gain the association of pure fer to the Supreme, thinking, “This is for the
devotees, who are dear to the Lord of pleasure of Lord Nārāyaṇa.” (36) Fear arises
Vaikuṇṭha. (29) Therefore, O completely sin- when a living entity misidentifies himself as the
less ones, I ask you to kindly tell me what the material body because of absorption in the ex-
supreme good is. After all, even half a mo- ternal, illusory energy of the Lord. When the
ment’s association with pure devotees within living entity thus turns away from the Supreme
this world of birth and death is a priceless treas- Lord, he also forgets his own constitutional po-
ure for any man. (30) Please speak about how sition as a servant of the Lord. This bewilder-
one engages in the devotional service of the Su- ing, fearful condition is effected by the potency
preme Lord, if you consider me capable of for illusion, called māyā. Therefore, an intelli-
properly hearing these topics. When a living gent person should engage unflinchingly in the
entity offers loving service to the Supreme unalloyed devotional service of the Lord, under
Lord, the Lord is immediately satisfied, and in the guidance of a bona fide spiritual master,
return He will give even His own self to the sur- whom he should accept as his worshipable de-
rendered soul. (31) ity and as his very life and soul. (37) Although
the duality of the material world does not ulti-
Śrī Nārada said: O Vasudeva, when mately exist, the conditioned soul experiences
Mahārāja Nimi had thus inquired from the nine it as real under the influence of his own condi-
Yogendras about devotional service to the tioned intelligence. This imaginary experience
Lord, those best of saintly persons sincerely of a world separate from Kṛṣṇa can be com-
thanked the King for his questions and spoke to pared to the acts of dreaming and desiring.
him with affection in the presence of the mem- When the conditioned soul dreams at night of
bers of the sacrificial assembly and the something desirable or horrible, or when he
brāhmaṇa priests. (32) daydreams of what he would like to have or
avoid, he creates a reality that has no existence
Śrī Kavi said: I consider that one whose in- beyond his own imagination. The tendency of
telligence is constantly disturbed by his falsely the mind is to accept and reject various activi-
identifying himself with the temporary material ties based on sense gratification. Therefore, an
world can achieve real freedom from fear only intelligent person should control the mind, re-
by worshiping the lotus feet of the infallible Su- stricting it from the illusion of seeing things
preme Lord. In such devotional service, all fear separate from Kṛṣṇa, and when the mind is thus
ceases entirely. (33) Even ignorant living enti- controlled he will experience actual fearless-
ties can very easily come to know the Supreme ness. (38) An intelligent person who has con-
Lord if they adopt those means prescribed by trolled his mind and conquered fear should give
the Supreme Lord Himself. The process recom- up all attachment to material objects such as
mended by the Lord is to be known as wife, family and nation and should wander
bhāgavata-dharma, or devotional service to the freely without embarrassment, hearing and
Supreme Personality of Godhead. (34) O King, chanting the holy names of the Lord, the bearer
one who accepts this process of devotional ser- of the chariot wheel. The holy names of Kṛṣṇa
vice to the Supreme Personality of Godhead are all-auspicious because they describe His
will never blunder on his path in this world. transcendental birth and activities, which He
Even while running with eyes closed, he will performs within this world for the salvation of
never trip or fall. (35) the conditioned souls. Thus the holy names of
the Lord are sung throughout the world. (39)
In accordance with the particular nature one By chanting the holy name of the Supreme
has acquired in conditioned life, whatever one Lord, one comes to the stage of love of God-
head. Then the devotee is fixed in his vow as an
801
eternal servant of the Lord, and he gradually Consequently, he sees everything in relation to
becomes very much attached to a particular the Supreme Lord and understands that every-
name and form of the Supreme Personality of thing that exists is eternally situated within the
Godhead. As his heart melts with ecstatic love, Lord. (45) An intermediate or second-class
he laughs very loudly or cries or shouts. Some- devotee, called madhyama-adhikārī, offers his
times he sings and dances like a madman, for love to the Supreme Personality of Godhead, is
he is indifferent to public opinion. (40) a sincere friend to all the devotees of the Lord,
shows mercy to ignorant people who are inno-
A devotee should not see anything as being cent and disregards those who are envious of
separate from the Supreme Personality of God- the Supreme Personality of Godhead. (46) A
head, Kṛṣṇa. Ether, fire, air, water, earth, the devotee who faithfully engages in the worship
sun and other luminaries, all living beings, the of the Deity in the temple but does not behave
directions, trees and other plants, the rivers and properly toward other devotees or people in
oceanswhatever a devotee experiences he general is called a prākṛta-bhakta, a materialis-
should consider to be an expansion of Kṛṣṇa. tic devotee, and is considered to be in the low-
Thus seeing everything that exists within crea- est position. (47)
tion as the body of the Supreme Lord, Hari, the
devotee should offer his sincere respects to the Even while engaging his senses in contact
entire expansion of the Lord’s body. (41) De- with their objects, one who sees this whole
votion, direct experience of the Supreme Lord, world as the energy of Lord Viṣṇu is neither re-
and detachment from other thingsthese three pelled nor elated. He is indeed the greatest
occur simultaneously for one who has taken among devotees. (48) Within the material
shelter of the Supreme Personality of Godhead, world, one’s material body is always subject to
in the same way that pleasure, nourishment and birth and decay. Similarly, the life air [prāṇa] is
relief from hunger come simultaneously and in- harassed by hunger and thirst, the mind is al-
creasingly, with each bite, for a person engaged ways anxious, the intelligence hankers for that
in eating. (42) My dear King, the devotee who which cannot be obtained, and all of the senses
worships the lotus feet of the infallible Person- are ultimately exhausted by constant struggle in
ality of Godhead with constant endeavor thus the material nature. A person who is not bewil-
achieves unflinching devotion, detachment and dered by the inevitable miseries of material ex-
experienced knowledge of the Personality of istence, and who remains aloof from them
Godhead. In this way the successful devotee of simply by remembering the lotus feet of the Su-
the Lord achieves supreme spiritual peace. (43) preme Personality of Godhead, is to be consid-
ered bhāgavata-pradhāna, the foremost devotee
Mahārāja Nimi said: Now please tell me in of the Lord. (49) One who has taken exclusive
greater detail about the devotees of the Su- shelter of the Supreme Lord, Vāsudeva, be-
preme Lord. What are the natural symptoms by comes free from fruitive activities, which are
which I can distinguish between the most ad- based on material lust. In fact, one who has
vanced devotees, those on the middle level and taken shelter of the lotus feet of the Lord is
those who are neophytes? What are the typical freed from even the desire to enjoy material
religious activities of a Vaiṣṇava, and how does sense gratification. Plans for enjoying sex life,
he speak? Specifically, please describe those social prestige and money cannot develop
symptoms and characteristics by which Vaiṣṇa- within his mind. Thus he is considered bhāga-
vas become dear to the Supreme Personality of vatottama, a pure devotee of the Lord on the
Godhead. (44) highest platform. (50) Birth in an aristocratic
family and the execution of austere and pious
Śrī Havih said: The most advanced devotee activities certainly cause one to take pride in
sees within everything the soul of all souls, the himself. Similarly, if one enjoys a prestigious
Supreme Personality of Godhead, Śrī Kṛṣṇa. position within society because his parents are
802
highly respected members of the varṇāśrama can never give up the heart of such a devotee.
social system, one becomes even more infatu- One who has thus captured the Supreme Lord
ated with himself. But if despite these excellent within his heart is to be known as bhāgavata-
material qualifications one does not feel even a pradhāna, the most exalted devotee of the Lord.
tinge of pride within himself, he is to be con- (55)
sidered the dearmost servitor of the Supreme
Personality of Godhead. (51) When a devotee SB 11.3: Liberation from the Illusory En-
gives up the selfish conception by which one ergy
thinks “This is my property, and that is his,”
and when he is no longer concerned with the King Nimi said: Now we wish to learn
pleasures of his own material body or indiffer- about the illusory potency of the Supreme Per-
ent to the discomforts of others, he becomes sonality of Godhead, Śrī Viṣṇu, which bewil-
fully peaceful and satisfied. He considers him- ders even great mystics. My lords, please speak
self simply one among all the living beings who to us about this subject. (1) Although I am
are equally part and parcel of the Supreme Per- drinking the nectar of your statements about the
sonality of Godhead. Such a satisfied Vaiṣṇava glories of the Supreme Personality of Godhead,
is considered to be at the highest standard of my thirst is not yet satiated. Such nectarean de-
devotional service. (52) The lotus feet of the scriptions of the Lord and His devotees are the
Supreme Personality of Godhead are sought actual medicine for conditioned souls like me,
even by the greatest of demigods, such as who are tormented by the threefold miseries of
Brahmā and Śiva, who have all accepted the material existence. (2)
Supreme Personality of Godhead as their life
and soul. A pure devotee of the Lord can never Śrī Antarīkṣa said: O mighty-armed King,
forget those lotus feet in any circumstance. He by activating the material elements, the prime-
will not give up his shelter at the lotus feet of val Soul of all creation has sent forth all living
the Lord for a single momentindeed, not for beings in higher and lower species so that these
half a momenteven in exchange for the bene- conditioned souls can cultivate either sense
diction of ruling and enjoying the opulence of gratification or ultimate liberation, according to
the entire universe. Such a devotee of the Lord their desire. (3) The Supersoul enters the mate-
is to be considered the best of the Vaiṣṇavas. rial bodies of the created beings, activates the
(53) How can the fire of material suffering con- mind and senses, and thus causes the condi-
tinue to burn the hearts of those who worship tioned souls to approach the three modes of ma-
the Supreme Lord? The Lord’s lotus feet have terial nature for sense gratification. (4) The in-
performed innumerable heroic deeds, and the dividual living being, the master of the material
beautiful nails on His toes resemble valuable body, uses his material senses, which have been
jewels. The effulgence emanating from those activated by the Supersoul, to try to enjoy sense
nails resembles cooling moonshine, for it in- objects composed of the three modes of nature.
stantly relieves the suffering within the heart of Thus he misidentifies the created material body
the pure devotee, just as the appearance of the with the unborn eternal self and becomes entan-
moon’s cooling light relieves the burning heat gled in the illusory energy of the Lord. (5) Im-
of the sun. (54) The Supreme Personality of pelled by deep-rooted material desires, the em-
Godhead is so kind to the conditioned souls that bodied living entity engages his active sense or-
if they call upon Him by speaking His holy gans in fruitive activities. He then experiences
name, even unintentionally or unwillingly, the the results of his material actions by wandering
Lord is inclined to destroy innumerable sinful throughout this world in so-called happiness
reactions in their hearts. Therefore, when a dev- and distress. (6) Thus the conditioned living en-
otee who has taken shelter of the Lord’s lotus tity is forced to experience repeated birth and
feet chants the holy name of Kṛṣṇa with genu- death. Impelled by the reactions of his own ac-
ine love, the Supreme Personality of Godhead
803
tivities, he helplessly wanders from one inaus- material universe. Now, what more do you
picious situation to another, suffering from the wish to hear? (16)
moment of creation until the time of cosmic an-
nihilation. (7) When the annihilation of the ma- King Nimi said: O great sage, please ex-
terial elements is imminent, the Supreme Per- plain how even a foolish materialist can easily
sonality of Godhead in His form of eternal time cross over the illusory energy of the Supreme
withdraws the manifest cosmos, consisting of Lord, which is always insurmountable for those
gross and subtle features, and the entire uni- who are not self-controlled. (17)
verse vanishes into nonmanifestation. (8) As
cosmic annihilation approaches, a terrible Śrī Prabuddha said: Accepting the roles of
drought takes place on earth for one hundred male and female in human society, the condi-
years. For one hundred years the heat of the sun tioned souls unite in sexual relationships. Thus
gradually increases, and its blazing heat begins they constantly make material endeavors to
to torment the three worlds. (9) Beginning from eliminate their unhappiness and unlimitedly in-
Pātālaloka, a fire grows, emanating from the crease their pleasure. But one should see that
mouth of Lord Saṅkarṣaṇa. Its flames shooting they inevitably achieve exactly the opposite re-
upward, driven by great winds, it scorches eve- sult. In other words, their happiness inevitably
rything in all directions. (10) Hordes of clouds vanishes, and as they grow older their material
called Saṁvartaka pour torrents of rain for one discomfort increases. (18) Wealth is a perpetual
hundred years. Flooding down in raindrops as source of distress, it is most difficult to acquire,
long as the trunk of an elephant, the deadly and it is virtual death for the soul. What satis-
rainfall submerges the entire universe in water. faction does one actually gain from his wealth?
(11) Then Vairāja Brahmā, the soul of the uni- Similarly, how can one gain ultimate or perma-
versal form, gives up his universal body, O nent happiness from one’s so-called home,
King, and enters into the subtle unmanifest na- children, relatives and domestic animals, which
ture, like a fire that has run out of fuel. (12) De- are all maintained by one’s hard-earned
prived of its quality of aroma by the wind, the money? (19) One cannot find permanent hap-
element earth is transformed into water; and piness even on the heavenly planets, which one
water, deprived of its taste by that same wind, can attain in the next life by ritualistic ceremo-
is merged into fire. (13) Fire, deprived of its nies and sacrifices. Even in material heaven the
form by darkness, dissolves into the element living entity is disturbed by rivalry with his
air. When the air loses its quality of touch by equals and envy of those superior to him. And
the influence of space, the air merges into that since one’s residence in heaven is finished with
space. When space is deprived of its tangible the exhaustion of pious fruitive activities, the
quality by the Supreme Soul in the form of denizens of heaven are afflicted by fear, antici-
time, space merges into false ego in the mode pating the destruction of their heavenly life.
of ignorance. (14) My dear King, the material Thus they resemble kings who, though envi-
senses and intelligence merge into false ego in ously admired by ordinary citizens, are con-
the mode of passion, from which they arose; stantly harassed by enemy kings and who there-
and the mind, along with the demigods, merges fore never attain actual happiness. (20) There-
into false ego in the mode of goodness. Then fore, any person who seriously desires real hap-
the total false ego, along with all of its qualities, piness must seek a bona fide spiritual master
merges into the mahat-tattva. (15) I have now and take shelter of him by initiation. The qual-
described māyā, the illusory energy of the Su- ification of the bona fide guru is that he has re-
preme Personality of Godhead. This illusory alized the conclusions of the scriptures by de-
potency, consisting of the three modes of mate- liberation and is able to convince others of
rial nature, is empowered by the Lord for the these conclusions. Such great personalities,
creation, maintenance and annihilation of the who have taken shelter of the Supreme God-
head, leaving aside all material considerations,
804
should be understood to be bona fide spiritual the Lord. One should specifically become ab-
masters. (21) Accepting the bona fide spiritual sorbed in the appearance, activities, qualities
master as one’s life and soul and worshipable and holy names of the Supreme Personality of
deity, the disciple should learn from him the Godhead. Thus inspired, one should perform
process of pure devotional service. The Su- all of one’s daily activities as an offering to the
preme Personality of Godhead, Hari, the soul Lord. One should perform sacrifice, charity and
of all souls, is inclined to give Himself to His penance exclusively for the Lord’s satisfaction.
pure devotees. Therefore, the disciple should Similarly, one should chant only those mantras
learn from the spiritual master to serve the Lord which glorify the Supreme Personality of God-
without duplicity and in such a faithful and fa- head. And all one’s religious activities should
vorable way that the Supreme Lord, being sat- be performed as an offering to the Lord. What-
isfied, will offer Himself to the faithful disci- ever one finds pleasing or enjoyable he should
ple. (22) A sincere disciple should learn to dis- immediately offer to the Supreme Lord, and
sociate the mind from everything material and even his wife, children, home and very life air
positively cultivate association with his spir- he should offer at the lotus feet of the Supreme
itual master and other saintly devotees. He Personality of Godhead. (27-28) One who de-
should be merciful to those in an inferior posi- sires his ultimate self-interest should cultivate
tion to him, cultivate friendship with those on friendship with those persons who have ac-
an equal level and meekly serve those in a cepted Kṛṣṇa as the Lord of their life. One
higher spiritual position. Thus he should learn should further develop an attitude of service to-
to deal properly with all living beings. (23) To ward all living beings. One should especially
serve the spiritual master the disciple should try to help those in the human form of life and,
learn cleanliness, austerity, tolerance, silence, among them, especially those who accept the
study of Vedic knowledge, simplicity, celi- principles of religious behavior. Among reli-
bacy, nonviolence, and equanimity in the face gious persons, one should especially render ser-
of material dualities such as heat and cold, hap- vice to the pure devotees of the Supreme Per-
piness and distress. (24) One should practice sonality of Godhead. (29) One should learn
meditation by constantly seeing oneself to be how to associate with the devotees of the Lord
an eternal cognizant spirit soul and seeing the by gathering with them to chant the glories of
Lord to be the absolute controller of everything. the Lord. This process is most purifying. As
To increase one’s meditation, one should live devotees thus develop their loving friendship,
in a secluded place and give up false attachment they feel mutual happiness and satisfaction.
to one’s home and household paraphernalia. And by thus encouraging one another they are
Giving up the decorations of the temporary ma- able to give up material sense gratification,
terial body, one should dress himself with which is the cause of all suffering. (30) The
scraps of cloth found in rejected places, or with devotees of the Lord constantly discuss the glo-
the bark of trees. In this way one should learn ries of the Personality of Godhead among
to be satisfied in any material situation. (25) themselves. Thus they constantly remember the
One should have firm faith that he will achieve Lord and remind one another of His qualities
all success in life by following those scriptures and pastimes. In this way, by their devotion to
that describe the glories of the Supreme Person- the principles of bhakti-yoga, the devotees
ality of Godhead, Bhagavān. At the same time, please the Personality of Godhead, who takes
one should avoid blaspheming other scriptures. away from them everything inauspicious. Be-
One should rigidly control his mind, speech and ing purified of all impediments, the devotees
bodily activities, always speak the truth, and awaken to pure love of Godhead, and thus, even
bring the mind and senses under full control. within this world, their spiritualized bodies ex-
(26) One should hear, glorify and meditate hibit symptoms of transcendental ecstasy, such
upon the wonderful transcendental activities of as standing of the bodily hairs on end. (31)
Having achieved love of Godhead, the devotees
805
sometimes weep loudly, absorbed in thought of Truth the various restrictions found in the Ve-
the infallible Lord. Sometimes they laugh, feel das would have no ultimate purpose. (36) Orig-
great pleasure, speak out loud to the Lord, inally one, the Absolute, Brahman, comes to be
dance or sing. Such devotees, having trans- known as threefold, manifesting itself as the
cended material, conditioned life, sometimes three modes of material naturegoodness, pas-
imitate the unborn Supreme by acting out His sion and ignorance. Brahman further expands
pastimes. And sometimes, achieving His per- its potency, and thus the power to act and the
sonal audience, they remain peaceful and silent. power of consciousness become manifest,
(32) Thus learning the science of devotional along with the false ego, which covers the iden-
service and practically engaging in the devo- tity of the conditioned living being. Thus, by
tional service of the Lord, the devotee comes to the expansion of the multipotencies of the Ab-
the stage of love of Godhead. And by complete solute, the demigods, as the embodiment of
devotion to the Supreme Personality of God- knowledge, become manifest, along with the
head, Nārāyaṇa, the devotee easily crosses over material senses, their objects, and the results of
the illusory energy, māyā, which is extremely material activity, namely happiness and dis-
difficult to cross. (33) tress. In this way the manifestation of the mate-
rial world takes place as the subtle cause and as
King Nimi inquired: Please explain to me the material effect visible in the appearance of
the transcendental situation of the Supreme gross material objects. Brahman, which is the
Lord, Nārāyaṇa, who is Himself the Absolute source of all subtle and gross manifestations, is
Truth and the Supersoul of everyone. You can simultaneously transcendental to them, being
explain this to me, because you are all most ex- absolute. (37) Brahman, the eternal soul, was
pert in transcendental knowledge. (34) never born and will never die, nor does it grow
or decay. That spiritual soul is actually the
Śrī Pippalāyana said: The Supreme Per- knower of the youth, middle age and death of
sonality of Godhead is the cause of the creation, the material body. Thus the soul can be under-
maintenance and destruction of this universe, stood to be pure consciousness, existing every-
yet He has no prior cause. He pervades the var- where at all times and never being destroyed.
ious states of wakefulness, dreaming and un- Just as the life air within the body, although
conscious deep sleep and also exists beyond one, becomes manifest as many in contact with
them. By entering the body of every living be- the various material senses, the one soul ap-
ing as the Supersoul, He enlivens the body, pears to assume various material designations
senses, life airs and mental activities, and thus in contact with the material body. (38) The
all the subtle and gross organs of the body spirit soul is born in many different species of
begin their functions. My dear King, know that life within the material world. Some species are
Personality of Godhead to be the Supreme. (35) born from eggs, others from embryos, others
Neither the mind nor the faculties of speech, from the seeds of plants and trees, and others
sight, intelligence, the life air or any of the from perspiration. But in all species of life the
senses are capable of penetrating that Supreme prāṇa, or vital air, remains unchanging and fol-
Truth, any more than small sparks can affect lows the spirit soul from one body to another.
the original fire from which they are generated. Similarly, the spirit soul is eternally the same
Not even the authoritative language of the Ve- despite its material condition of life. We have
das can perfectly describe the Supreme Truth, practical experience of this. When we are ab-
since the Vedas themselves disclaim the possi- sorbed in deep sleep without dreaming, the ma-
bility that the Truth can be expressed by words. terial senses become inactive, and even the
But through indirect reference the Vedic sound mind and false ego are merged into a dormant
does serve as evidence of the Supreme Truth, condition. But although the senses, mind and
since without the existence of that Supreme false ego are inactive, one remembers upon
806
waking that he, the soul, was peacefully sleep- an ignorant person who has not conquered the
ing. (39) When one seriously engages in the de- material senses does not adhere to the Vedic in-
votional service of the Personality of Godhead, junctions, certainly he will engage in sinful and
fixing the Lord’s lotus feet within one’s heart irreligious activities. Thus his reward will be
as the only goal of life, one can destroy the in- repeated birth and death. (45) By executing
numerable impure desires lodged within the without attachment the regulated activities pre-
heart as a result of one’s previous fruitive work scribed in the Vedas, offering the results of
within the three modes of material nature. such work to the Supreme Lord, one attains the
When the heart is thus purified one can directly perfection of freedom from the bondage of ma-
perceive both the Supreme Lord and one’s self terial work. The material fruitive results offered
as transcendental entities. Thus one becomes in the revealed scriptures are not the actual goal
perfect in spiritual understanding through di- of Vedic knowledge, but are meant for stimu-
rect experience, just as one can directly experi- lating the interest of the performer. (46)
ence the sunshine through normal, healthy vi-
sion. (40) One who desires to quickly cut the knot of
false ego, which binds the spirit soul, should
King Nimi said: O great sages, please speak worship the Supreme Lord, Keśava, by the reg-
to us about the process of karma-yoga. Purified ulations found in Vedic literatures such as the
by this process of dedicating one’s practical tantras. (47) Having obtained the mercy of his
work to the Supreme, a person can very quickly spiritual master, who reveals to the disciple the
free himself from all material activities, even in injunctions of Vedic scriptures, the devotee
this life, and thus enjoy pure life on the tran- should worship the Supreme Personality of
scendental platform. (41) Once in the past, in Godhead in the particular personal form of the
the presence of my father, Mahārāja Ikṣvāku, I Lord the devotee finds most attractive. (48) Af-
placed a similar question before four great ter cleansing oneself, purifying the body by
sages who were sons of Lord Brahmā. But they prāṇāyāma, bhūta-śuddhi and other processes,
did not answer my question. Please explain the and marking the body with sacred tilaka for
reason for this. (42) protection, one should sit in front of the Deity
and worship the Supreme Personality of God-
ŚrīĀvirhotra replied: Prescribed duties, head. (49) The devotee should gather whatever
nonperformance of such duties, and forbidden ingredients for worshiping the Deity are avail-
activities are topics one can properly under- able, make ready the offerings, the ground, his
stand through authorized study of the Vedic lit- mind and the Deity, sprinkle his sitting place
erature. This difficult subject matter can never with water for purification and prepare the
be understood by mundane speculation. The bathing water and other paraphernalia. The
authorized Vedic literature is the sound incar- devotee should then place the Deity in His
nation of the Personality of Godhead Himself, proper place, both physically and within his
and thus Vedic knowledge is perfect. Even the own mind, concentrate his attention, and mark
greatest learned scholars are bewildered in their the Deity’s heart and other parts of the body
attempts to understand the science of action if with tilaka. Then he should offer worship with
they neglect the authority of Vedic knowledge. the appropriate mantra. (50-51) One should
(43) Childish and foolish people are attached to worship the Deity along with each of the limbs
materialistic, fruitive activities, although the of His transcendental body, His weapons such
actual goal of life is to become free from such as the Sudarśana cakra, His other bodily fea-
activities. Therefore, the Vedic injunctions in- tures and His personal associates. One should
directly lead one to the path of ultimate libera- worship each of these transcendental aspects of
tion by first prescribing fruitive religious activ- the Lord by its own mantra and with offerings
ities, just as a father promises his child candy of water to wash the feet, scented water, water
so that the child will take his medicine. (44) If to wash the mouth, water for bathing, fine
807
clothing and ornaments, fragrant oils, valuable entered within that universal body by His own
necklaces, unbroken barleycorns, flower gar- plenary portion, He thus became known as the
lands, incense and lamps. Having thus com- Puruṣa. (3) Within His body are elaborately ar-
pleted the worship in all its aspects in accord- ranged the three planetary systems of this uni-
ance with the prescribed regulations, one verse. His transcendental senses generate the
should then honor the Deity of Lord Hari with knowledge-acquiring and active senses of all
prayers and offer obeisances to Him by bowing embodied beings. His consciousness generates
down. (52-53) The worshiper should become conditioned knowledge, and His powerful
fully absorbed in meditating upon himself as an breathing produces the bodily strength, sensory
eternal servant of the Lord and should thus per- power and conditioned activities of the embod-
fectly worship the Deity, remembering that the ied souls. He is the prime mover, through the
Deity is also situated within his heart. Then he agency of the material modes of goodness, pas-
should take the remnants of the Deity’s para- sion and ignorance. And thus the universe is
phernalia, such as flower garlands, upon his created, maintained and annihilated. (4) In the
head and respectfully put the Deity back in His beginning, the original Supreme Personality
own place, thus concluding the worship. (54) manifested the form of Brahmā through the ma-
Thus the worshiper of the Supreme Lord should terial mode of passion in order to create this
recognize that the Personality of Godhead is universe. The Lord manifested His form as
all-pervading and should worship Him through Viṣṇu, the Lord of sacrifice and protector of the
His presence in fire, the sun, water and other twice-born brāhmaṇas and their religious du-
elements, in the heart of the guest one receives ties, to maintain the universe. And when the
in one’s home, and also in one’s own heart. In universe is to be annihilated the same Supreme
this way the worshiper will very soon achieve Lord employs the material mode of ignorance
liberation. (55) and manifests the form of Rudra. The created
living beings are thus always subject to the
SB 11.4: Drumila Explains the Incarna- forces of creation, maintenance and destruc-
tions of Godhead to King Nimi tion. (5)
King Nimi said: The Supreme Personality Nara-Nārāyaṇa Ṛṣi, who is perfectly peace-
of Godhead descends into the material world by ful and is the best of sages, was born as the son
His internal potency and according to His own of Dharma and his wife Mūrti, the daughter of
desire. Therefore, please tell us about the vari- Dakṣa. Nara-Nārāyaṇa Ṛṣi taught the devo-
ous pastimes Lord Hari has performed in the tional service of the Lord, by which material
past, is performing now and will perform in this work ceases, and He Himself perfectly prac-
world in the future in His various incarnations. ticed this knowledge. He is living even today,
(1) His lotus feet served by the greatest of saintly
persons. (6) King Indra became fearful, think-
Śrī Drumila said: Anyone trying to enu- ing that Nara-Nārāyaṇa Ṛṣi would become very
merate or describe fully the unlimited qualities powerful by His severe penances and seize In-
of the unlimited Supreme Lord has the intelli- dra’s heavenly kingdom. Thus Indra, not know-
gence of a foolish child. Even if a great genius ing the transcendental glories of the incarnation
could somehow or other, after a time-consum- of the Lord, sent Cupid and his associates to the
ing endeavor, count all the particles of dust on Lord’s residence in Badarikāśrama. As the
the surface of the earth, such a genius could charming breezes of spring created a most sen-
never count the attractive qualities of the Per- suous atmosphere, Cupid himself attacked the
sonality of Godhead, who is the reservoir of all Lord with arrows in the form of the irresistible
potencies. (2) When the primeval Lord glances of beautiful women. (7) The primeval
Nārāyaṇa created His universal body out of the Lord, understanding the offense committed by
five elements produced from Himself and then Indra, did not become proud. Instead He spoke
808
laughingly as follows to Cupid and his follow- lowers became bewildered. Indeed, upon see-
ers, who were trembling before Him: “Do not ing the beauty and magnificence of such
fear, O mighty Madana, O wind-god and wives women, the representatives of the demigods
of the demigods. Rather, please accept these were completely diminished in their own opu-
gifts I am offering you and kindly sanctify My lence. (13) The Supreme Lord of lords then
āśrama by your presence.” (8) My dear King smiled slightly and told the representatives of
Nimi, when Nara-Nārāyaṇa Ṛṣi thus spoke, heaven, who were bowing down before Him,
eradicating the fear of the demigods, they “Please choose one of these women, whomever
bowed their heads with shame and addressed you find suitable for you. She will become the
the Lord as follows, to invoke His compassion: ornament of the heavenly planets.” (14) Vibrat-
Our dear Lord, You are always transcendental, ing the sacred syllable om, the servants of the
beyond the reach of illusion, and therefore You demigods selected Urvaśī, the best of the Ap-
are forever changeless. Your causeless com- sarās. Placing her in front of them out of re-
passion toward us, despite our great offense, is spect, they returned to the heavenly planets.
not at all unusual in You, since innumerable (15) The servants of the demigods reached the
great sages who are self-satisfied and free from assembly of Indra, and thus, while all the resi-
anger and false pride bow down humbly at dents of the three heavens listened, they ex-
Your lotus feet. (9) The demigods place many plained to Indra the supreme power of
obstacles on the path of those who worship You Nārāyaṇa. When Indra heard of Nara-Nārāyaṇa
to transcend the temporary abodes of the demi- Ṛṣi and became aware of his offense, he was
gods and reach Your supreme abode. Those both frightened and astonished. (16)
who offer the demigods their assigned shares in
sacrificial performances encounter no such ob- The infallible Supreme Personality of God-
stacles. But because You are the direct protec- head, Viṣṇu, has descended into this world by
tor of Your devotee, he is able to step over the His various partial incarnations such as Lord
head of whatever obstacle the demigods place Haṁsa [the swan], Dattātreya, the four
before him. (10) Some men practice severe Kumāras and our own father, the mighty
penances to cross beyond our influence, which Ṛṣabhadeva. By such incarnations, the Lord
is like an immeasurable ocean with endless teaches the science of self-realization for the
waves of hunger, thirst, heat, cold and the other benefit of the whole universe. In His appear-
conditions brought about by the passing of ance as Hayagrīva He killed the demon Madhu
time, such as the sensuous wind and the urges and thus brought the Vedas back from the hell-
of the tongue and sex organs. Nevertheless, alt- ish planet Pātālaloka. (17) In His appearance as
hough crossing this ocean of sense gratification a fish, the Lord protected Satyavrata Manu, the
through severe penances, such persons fool- earth and her valuable herbs. He protected them
ishly drown in a cow’s hoofprint when con- from the waters of annihilation. As a boar, the
quered by useless anger. Thus they exhaust the Lord killed Hiraṇyākṣa, the son of Diti, while
benefit of their difficult austerities in vain. (11) delivering the earth from the universal waters.
While the demigods were thus praising the Su- And as a tortoise, He lifted Mandara Mountain
preme Lord, the all-powerful Lord suddenly on His back so that nectar could be churned
manifested before their eyes many women, from the ocean. The Lord saved the surrendered
who were astonishingly gorgeous, decorated king of the elephants, Gajendra, who was suf-
with fine clothes and ornaments, and all faith- fering terrible distress from the grips of a croc-
fully engaging in the Lord’s service. (12) When odile. (18)
the followers of the demigods gazed upon the
fascinating mystic beauty of the women created The Lord also delivered the tiny ascetic
by Nara-Nārāyaṇa Ṛṣi and smelled the fra- sages called the Vālakhilyas when they fell into
grance of their bodies, the minds of these fol- the water in a cow’s hoofprint and Indra was
laughing at them. The Lord then saved Indra
809
when Indra was covered by darkness due to the unable to quench their material desires and who
sinful reaction for killing Vṛtrāsura. When the are not in control of their own selves. (1)
wives of the demigods were trapped in the pal-
ace of the demons without any shelter, the Lord Śrī Camasa said: Each of the four social or-
saved them. In His incarnation as Nṛsiṁha, the ders, headed by the brāhmaṇas, was born
Lord killed Hiraṇyakaśipu, the king of demons, through different combinations of the modes of
to free the saintly devotees from fear. (19) The nature, from the face, arms, thighs and feet of
Supreme Lord regularly takes advantage of the the Supreme Lord in His universal form. Thus
wars between the demons and demigods to kill the four spiritual orders were also generated.
the leaders of the demons. The Lord thus en- (2) If any of the members of the four varṇas and
courages the demigods by protecting the uni- four āśramas fail to worship or intentionally
verse through His various incarnations during disrespect the Personality of Godhead, who is
the reigns of each Manu. The Lord also ap- the source of their own creation, they will fall
peared as Vāmana and took the earth away down from their position into a hellish state of
from Bali Mahārāja on the plea of begging life. (3) There are many persons who have little
three steps of land. The Lord then returned the opportunity to take part in discussions about the
entire world to the sons of Aditi. (20) Lord Supreme Personality of Godhead, Hari, and
Paraśurāma appeared in the family of Bhṛgu as thus it is difficult for them to chant His infalli-
a fire that burned to ashes the dynasty of ble glories. Persons such as women, śūdras and
Haihaya. Thus Lord Paraśurāma rid the earth of other fallen classes always deserve the mercy
all kṣatriyas twenty-one times. The same Lord of great personalities like yourself. (4) On the
appeared as Rāmacandra, the husband of other hand, brāhmaṇas, members of the royal
Sītādevī, and thus He killed the ten-headed order and vaiśyas, even after being allowed to
Rāvaṇa, along with all the soldiers of Laṅkā. approach the lotus feet of the Supreme Lord,
May that Śrī Rāma, whose glories destroy the Hari, by receiving the second birth of Vedic in-
contamination of the world, be always victori- itiation, can become bewildered and adopt var-
ous. (21) To diminish the burden of the earth, ious materialistic philosophies. (5) Ignorant of
the unborn Lord will take birth in the Yadu the art of work, such arrogantly proud fools, en-
dynasty and perform feats impossible even for chanted and enlivened by the sweet words of
the demigods. Propounding speculative philos- the Vedas, pose as learned authorities and offer
ophy, the Lord, as Buddha, will bewilder the flattering entreaties to the demigods. (6) Due to
unworthy performers of Vedic sacrifices. And the influence of the mode of passion, the mate-
as Kalki the Lord will kill all the low-class men rialistic followers of the Vedas become subject
posing as rulers at the end of the Age of Kali. to violent desires and are excessively lusty.
(22) O mighty-armed King, there are innumer- Their anger is like that of a snake. Deceitful,
able appearances and activities of the Supreme overly proud, and sinful in their behavior, they
Lord of the universe similar to those I have al- mock the devotees who are dear to Lord
ready mentioned. In fact, the glories of the Su- Acyuta. (7) The materialistic followers of Ve-
preme Lord are unlimited. (23) dic rituals, giving up the worship of the Lord,
instead practically worship their wives, and
SB 11.5: Nārada Concludes His Teach- thus their homes become dedicated to sex life.
ings to Vasudeva Such materialistic householders encourage one
another in such whimsical behavior. Under-
King Nimi further inquired: My dear standing ritualistic sacrifice as a necessary item
Yogendras, all of you are most perfect in for bodily maintenance, they perform unau-
knowledge of the science of the self. Therefore, thorized ceremonies in which there is no distri-
kindly explain to me the destination of those bution of foodstuffs or charity to the brāhmaṇas
who for the most part never worship the Su- and other respectable persons. Instead, they
preme Personality of Godhead, Hari, who are cruelly slaughter animals such as goats without
810
any understanding of the dark consequences of body. Unfortunately, however, the less intelli-
their activities. (8) The intelligence of cruel- gent materialists cannot understand that their
minded persons is blinded by false pride based duties in life should be performed purely on the
on great wealth, opulence, prestigious family spiritual platform. (13)
connections, education, renunciation, personal
beauty, physical strength and successful perfor- Those sinful persons who are ignorant of ac-
mance of Vedic rituals. Being intoxicated with tual religious principles, yet consider them-
this false pride, such cruel persons blaspheme selves to be completely pious, without com-
the Supreme Personality of Godhead and His punction commit violence against innocent an-
devotees. (9) The Personality of Godhead is imals who are fully trusting in them. In their
eternally situated within the heart of every em- next lives, such sinful persons will be eaten by
bodied being; still the Lord remains situated the same creatures they have killed in this
apart, just as the sky, which is all-pervading, world. (14) The conditioned souls become
does not mix with any material object. Thus the completely bound in affection to their own
Lord is the supreme worshipable object and the corpselike material bodies and their relatives
absolute controller of everything. He is elabo- and paraphernalia. In such a proud and foolish
rately glorified in the Vedic literature, but those condition, the conditioned souls envy other liv-
who are bereft of intelligence do not like to hear ing entities as well as the Supreme Personality
about Him. They prefer to waste their time dis- of Godhead, Hari, who resides in the heart of
cussing their own mental concoctions, which all beings. Thus enviously offending others, the
inevitably deal with gross material sense grati- conditioned souls gradually fall down into hell.
fication such as sex life and meat-eating. (10) (15) Those who have not achieved knowledge
In this material world the conditioned soul is of the Absolute Truth, yet who are still beyond
always inclined to sex, meat-eating and intoxi- the darkness of complete ignorance, generally
cation. Therefore, religious scriptures never ac- follow the threefold path of pious material life,
tually encourage such activities. Although the namely religiosity, economic development and
scriptural injunctions provide for sex through sense gratification. Not having time to reflect
sacred marriage, for meat-eating through sacri- on any higher purpose, they become the killers
ficial offerings and for intoxication through the of their own soul. (16) The killers of the soul
acceptance of ritual cups of wine, such ceremo- are never peaceful, because they consider that
nies are meant for the ultimate purpose of re- human intelligence is ultimately meant for ex-
nunciation. (11) The only proper fruit of ac- panding material life. Thus neglecting their
quired wealth is religiosity, on the basis of real, spiritual duties, they are always in distress.
which one can acquire a philosophical under- They are filled with great hopes and dreams,
standing of life that eventually matures into di- but unfortunately these are always destroyed by
rect perception of the Absolute Truth and thus the inevitable march of time. (17) Those who
liberation from all suffering. Materialistic per- have turned away from the Supreme Lord,
sons, however, utilize their wealth simply for Vāsudeva, being under the spell of the Lord’s
the advancement of their family situation. They illusory energy, are eventually forced to give up
fail to see that insurmountable death will soon their so-called homes, children, friends, wives
destroy the frail material body. (12) According and lovers, which were all created by the illu-
to the Vedic injunctions, when wine is offered sory potency of the Supreme Lord, and enter
in sacrificial ceremonies it is later to be con- against their will into the darkest regions of the
sumed by smelling, and not by drinking. Simi- universe. (18)
larly, the sacrificial offering of animals is per-
mitted, but there is no provision for wide-scale King Nimi inquired: In what colors and
animal slaughter. Religious sex life is also performs does the Supreme Personality of God-
mitted, but only in marriage for begetting chil- head appear in each of the different ages, and
dren, and not for sensuous exploitation of the
811
with what names and by what types of regula- (28) “Obeisances to You, O Supreme Lord
tive principles is the Lord worshiped in human Vāsudeva, and to Your forms of Saṅkarṣaṇa,
society? (19) Pradyumna and Aniruddha. O Supreme Per-
sonality of Godhead, all obeisances unto You.
Śrī Karabhājana replied: In each of the O Lord Nārāyaṇa Ṛṣi, O creator of the universe,
four yugas, or agesKṛta, Tretā, Dvāpara and best of personalities, master of this cosmos and
KaliLord Keśava appears with various com- original form of the universe, O Supersoul of
plexions, names and forms and is thus wor- all created entities, all homage unto You.” (29-
shiped by various processes. (20) In Satya-yuga 30) O King, in this way people in Dvāpara-
the Lord is white and four-armed, has matted yuga glorified the Lord of the universe. In Kali-
locks and wears a garment of tree bark. He car- yuga also people worship the Supreme Person-
ries a black deerskin, a sacred thread, prayer ality of Godhead by following various regula-
beads and the rod and waterpot of a brahmacārī. tions of the revealed scriptures. Now kindly
(21) People in Satya-yuga are peaceful, nonen- hear of this from me. (31)
vious, friendly to every creature and steady in
all situations. They worship the Supreme Per- In the Age of Kali, intelligent persons per-
sonality by austere meditation and by internal form congregational chanting to worship the
and external sense control. (22) In Satya-yuga incarnation of Godhead who constantly sings
the Lord is glorified by the names Haṁsa, Su- the names of Kṛṣṇa. Although His complexion
parṇa, Vaikuṇṭha, Dharma, Yogeśvara, Amala, is not blackish, He is Kṛṣṇa Himself. He is ac-
Īśvara, Puruṣa, Avyakta and Paramātmā. (23) companied by His associates, servants, weap-
In Tretā-yuga the Lord appears with a red com- ons and confidential companions. (32) My dear
plexion. He has four arms, golden hair, and Lord, You are the Mahā-puruṣa, the Supreme
wears a triple belt representing initiation into Personality of Godhead, and I worship Your lo-
each of the three Vedas. Embodying the tus feet, which are the only eternal object of
knowledge of worship by sacrificial perfor- meditation. Those feet destroy the embarrass-
mance, which is contained in the Ṛg, Sāma and ing conditions of material life and freely award
Yajur Vedas, His symbols are the ladle, spoon the greatest desire of the soul, the attainment of
and other implements of sacrifice. (24) In pure love of Godhead. My dear Lord, Your lo-
Tretā-yuga, those members of human society tus feet are the shelter of all holy places and of
who are fixed in religiosity and are sincerely in- all saintly authorities in the line of devotional
terested in achieving the Absolute Truth wor- service and are honored by powerful demigods
ship Lord Hari, who contains within Himself all like Lord Śiva and Lord Brahmā. My Lord,
the demigods. The Lord is worshiped by the rit- You are so kind that You willingly protect all
uals of sacrifice taught in the three Vedas. (25) those who simply bow down to You with re-
In Tretā-yuga the Lord is glorified by the names spect, and thus You mercifully relieve all the
Viṣṇu, Yajña, Pṛśnigarbha, Sarvadeva, distress of Your servants. In conclusion, my
Urukrama, Vṛṣākapi, Jayanta and Urugāya. Lord, Your lotus feet are actually the suitable
(26) In Dvāpara-yuga the Supreme Personality boat for crossing over the ocean of birth and
of Godhead appears with a dark blue complex- death, and therefore even Lord Brahmā and
ion, wearing yellow garments. The Lord’s tran- Lord Śiva seek shelter at Your lotus feet.” (33)
scendental body is marked in this incarnation O Mahā-puruṣa, I worship Your lotus feet. You
with Śrīvatsa and other distinctive ornaments, gave up the association of the goddess of for-
and He manifests His personal weapons. (27) tune and all her opulence, which is most diffi-
My dear King, in Dvāpara-yuga men who de- cult to renounce and is hankered after by even
sire to know the Supreme Personality of God- the great demigods. Being the most faithful fol-
head, who is the supreme enjoyer, worship Him lower of the path of religion, You thus left for
in the mood of honoring a great king, following the forest in obedience to a brāhmaṇa’s curse.
the prescriptions of both the Vedas and tantras. Out of sheer mercifulness You chased after the
812
fallen conditioned souls, who are always in pur- accidentally commits some sinful activity, the
suit of the false enjoyment of illusion, and at Supreme Personality of Godhead, who is seated
the same time engaged in searching out Your within everyone’s heart, immediately takes
own desired object, Lord Śyāmasundara. (34) away the reaction to such sin. (42)
Thus, O King, the Supreme Lord Hari is the Nārada Muni said: Having thus heard the
giver of all desirable benefits of life. Intelligent science of devotional service, Nimi, the King
human beings worship the particular forms and of Mithilā, felt extremely satisfied and, along
names that the Lord manifests in different ages. with the sacrificial priests, offered respectful
(35) Those who are actually advanced in worship to the sagacious sons of Jayantī. (43)
knowledge are able to appreciate the essential The perfect sages then disappeared before the
value of this Age of Kali. Such enlightened per- eyes of everyone present. King Nimi faithfully
sons worship Kali-yuga because in this fallen practiced the principles of spiritual life he had
age all perfection of life can easily be achieved learned from them, and thus he achieved the su-
by the performance of saṅkīrtana. (36) Indeed, preme goal of life. (44) O greatly fortunate
there is no higher possible gain for embodied Vasudeva, simply apply with faith these princi-
souls forced to wander throughout the material ples of devotional service which you have
world than the Supreme Lord’s saṅkīrtana heard, and thus, being free from material asso-
movement, by which one can attain the su- ciation, you will attain the Supreme. (45) In-
preme peace and free oneself from the cycle of deed, the whole world has become filled with
repeated birth and death. (37) My dear King, the glories of you and your good wife because
the inhabitants of Satya-yuga and other ages ea- the Supreme Personality of Godhead, Lord
gerly desire to take birth in this Age of Kali, Hari, has taken the position of your son. (46)
since in this age there will be many devotees of My dear Vasudeva, you and your good wife
the Supreme Lord, Nārāyaṇa. These devotees Devakī have manifested great transcendental
will appear in various places but will be espe- love for Kṛṣṇa, accepting Him as your son. In-
cially numerous in South India. O master of deed, you are always seeing the Lord, embrac-
men, in the Age of Kali those persons who ing Him, speaking with Him, resting with Him,
drink the waters of the holy rivers of Draviḍa- sitting together with Him and taking your meals
deśa, such as the Tāmraparṇī, Krtamālā, with Him. By such affectionate and intimate as-
Payasvinī, the extremely pious Kāverī and the sociation with the Lord, undoubtedly both of
Pratīcī Mahānadī, will almost all be pure- you have completely purified your hearts. In
hearted devotees of the Supreme Personality of other words, you are already perfect. (47) Inim-
Godhead, Vāsudeva. (38-40) ical kings like Śiśupāla, Pauṇḍraka and Śālva
were always thinking about Lord Kṛṣṇa. Even
O King, one who has given up all material while they were lying down, sitting or engaging
duties and has taken full shelter of the lotus feet in other activities, they enviously meditated
of Mukunda, who offers shelter to all, is not in- upon the bodily movements of the Lord, His
debted to the demigods, great sages, ordinary sporting pastimes, His loving glances upon His
living beings, relatives, friends, mankind or devotees, and other attractive features dis-
even one’s forefathers who have passed away. played by the Lord. Being thus always ab-
Since all such classes of living entities are part sorbed in Kṛṣṇa, they achieved spiritual libera-
and parcel of the Supreme Lord, one who has tion in the Lord’s own abode. What then can be
surrendered to the Lord’s service has no need said of the benedictions offered to those who
to serve such persons separately. (41) One who constantly fix their minds on Lord Kṛṣṇa in a
has thus given up all other engagements and has favorable, loving mood? (48) Do not think of
taken full shelter at the lotus feet of Hari, the Kṛṣṇa as an ordinary child, because He is the
Supreme Personality of Godhead, is very dear Supreme Personality of Godhead, inexhausti-
to the Lord. Indeed, if such a surrendered soul ble and the Soul of all beings. The Lord has
813
concealed His inconceivable opulences and is statements containing charming words and
thus outwardly appearing to be an ordinary hu- ideas. (6)
man being. (49) The Supreme Personality of
Godhead descended to kill the demoniac kings The demigods began to speak: Our dear
who were the burden of the earth and to protect Lord, advanced mystic yogīs, striving for liber-
the saintly devotees. However, both the de- ation from the severe bondage of material
mons and the devotees are awarded liberation work, meditate with great devotion upon Your
by the Lord’s mercy. Thus, His transcendental lotus feet within their hearts. Dedicating our in-
fame has spread throughout the universe. (50) telligence, senses, vital air, mind and power of
speech to Your Lordship, we demigods bow
ŚrīŚukadeva Gosvāmī continued: Having down at Your lotus feet. (7) O unconquerable
heard this narration, the greatly fortunate Lord, You engage Your illusory energy, com-
Vasudeva was completely struck with wonder. posed of three modes, to unleash, maintain and
Thus he and his most blessed wife Devakī gave devastate the inconceivable manifest cosmos,
up all illusion and anxiety that had entered their all within Your own self. As the supreme su-
hearts. (51) Anyone who meditates on this pi- perintendent of māyā, You appear to be situated
ous historical narration with fixed attention will in the interaction of the modes of nature; how-
purify himself of all contamination in this very ever, You are never affected by material activ-
life and thus achieve the highest spiritual per- ities. In fact, You are directly engaged in Your
fection. (52) own eternal, spiritual bliss, and thus You can-
not be accused of any material infection. (8) O
SB 11.6: The Yadu Dynasty Retires to greatest of all, those whose consciousness is
Prabhāsa polluted by illusion cannot purify themselves
merely by ordinary worship, study of the Ve-
ŚrīŚukadeva Gosvāmī said: Lord Brahmā das, charity, austerity and ritual activities. Our
then set off for Dvārakā, accompanied by his Lord, those pure souls who have developed a
own sons as well as by the demigods and the powerful transcendental faith in Your glories
great Prajāpatis. Lord Śiva, the bestower of achieve a purified state of existence that can
auspiciousness to all living beings, also went, never be attained by those lacking such faith.
surrounded by many ghostly creatures. (1) The (9) Great sages, desiring the highest benefit in
powerful Lord Indra, along with the Maruts, life, always cherish Your lotus feet within their
Ādityas, Vasus, Aśvinīs, Ṛbhus, Aṅgirās, Ru- hearts, which are melted by love for You. Sim-
dras, Viśvedevas, Sādhyas, Gandharvas, Ap- ilarly, Your self-controlled devotees, desiring
sarās, Nāgas, Siddhas, Cāraṇas, Guhyakas, the to cross beyond the material kingdom of
great sages and forefathers and the Vidyādharas heaven to achieve opulence equal to Yours,
and Kinnaras, arrived at the city of Dvārakā, worship Your lotus feet in the morning, at noon
hoping to see Lord Kṛṣṇa. By His transcenden- and in the evening. Thus, they meditate upon
tal form, Kṛṣṇa, the Supreme Lord, enchanted Your Lordship in Your quadruple expansion.
all human beings and spread His own fame Your lotus feet are just like a blazing fire that
throughout the worlds. The Lord’s glories de- burns to ashes all the inauspicious desires for
stroy all contamination within the universe. (2- material sense gratification. (10) Those about
4) In that resplendent city of Dvārakā, rich with to offer oblations into the fire of sacrifice in ac-
all superior opulences, the demigods beheld cordance with the Ṛg, Yajur and Sāma Vedas
with unsatiated eyes the wonderful form of Śrī meditate on Your lotus feet. Similarly, the prac-
Kṛṣṇa. (5) The demigods covered the Supreme titioners of transcendental yoga meditate upon
Lord of the universe with flower garlands Your lotus feet, hoping for knowledge about
brought from the gardens of heaven. Then they Your divine mystic potency, and the most ele-
praised Him, the best of the Yadu dynasty, with vated pure devotees perfectly worship Your lo-
tus feet, desiring to cross beyond Your illusory
814
potency. (11) O almighty Lord, You are so kind tattva, the amalgamated material energy, en-
to Your servants that You have accepted the dowed with the potency of the Lord, produces
withered flower garland that we have placed on from itself the primeval golden egg of the uni-
Your chest. Since the goddess of fortune makes verse, which is covered by various layers of
her abode on Your transcendental chest, she material elements. (16) O Lord, You are the su-
will undoubtedly become agitated, like a jeal- preme creator of this universe and the ultimate
ous co-wife, upon seeing our offering also controller of all moving and nonmoving living
dwelling there. Yet You are so merciful that entities. You are Hṛṣīkeśa, the supreme control-
You neglect Your eternal consort Lakṣmī and ler of all sensory activity, and thus You never
accept our offering as most excellent worship. become contaminated or entangled in the
O merciful Lord, may Your lotus feet always course of Your supervision of the infinite sen-
act as a blazing fire to consume the inauspi- sory activities within the material creation. On
cious desires within our hearts. (12) O omnipo- the other hand, other living entities, even yogīs
tent Lord, in Your incarnation as Trivikrama, and philosophers, are disturbed and frightened
You raised Your leg like a flagpole to break the simply by remembering the material objects
shell of the universe, allowing the holy Ganges that they have supposedly renounced in their
to flow down, like a banner of victory, in three pursuit of enlightenment. (17) My Lord, You
branches throughout the three planetary sys- are living with sixteen thousand exquisitely
tems. By three mighty steps of Your lotus feet, beautiful, aristocratic wives. By their irresisti-
Your Lordship captured Bali Mahārāja, along ble coy and smiling glances and by their lovely
with his universal kingdom. Your lotus feet in- arching eyebrows, they send You messages of
spire fear in the demons by driving them down eager conjugal love. But they are completely
to hell and fearlessness among Your devotees unable to disturb the mind and senses of Your
by elevating them to the perfection of heavenly Lordship. (18) The nectar-bearing rivers of dis-
life. We are sincerely trying to worship You, cussions about You, and also the holy rivers
our Lord; therefore may Your lotus feet kindly generated from the bathing of Your lotus feet,
free us from all of our sinful reactions. (13) You are able to destroy all contamination within the
are the Supreme Personality of Godhead, the three worlds. Those who are striving for purifi-
transcendental entity who is superior to both cation associate with the holy narrations of
material nature and the enjoyer of nature. May Your glories by hearing them with their ears,
Your lotus feet bestow transcendental pleasure and they associate with the holy rivers flowing
upon us. All of the great demigods, beginning from Your lotus feet by physically bathing in
with Brahmā, are embodied living entities. them. (19)
Struggling painfully with one another under the
strict control of Your time factor, they are just ŚrīŚukadeva Gosvāmī continued: After
like bulls dragged by ropes tied through their Brahmā, along with Lord Śiva and the other
pierced noses. (14) You are the cause of the cre- demigods, thus offered prayers to the Supreme
ation, maintenance and destruction of this uni- Lord, Govinda, Lord Brahmā situated himself
verse. As time, You regulate the subtle and in the sky and addressed the Lord as follows.
manifest states of material nature and control (20)
every living being. As the threefold wheel of
time You diminish all things by Your imper- Lord Brahmā said: My dear Lord, previ-
ceptible actions, and thus You are the Supreme ously we requested You to remove the burden
Personality of Godhead. (15) My dear Lord, the of the earth. O unlimited Personality of God-
original puruṣa-avatāra, Mahā-Viṣṇu, acquires head, that request has certainly been fulfilled.
His creative potency from You. Thus with in- (21) My Lord, You have reestablished the prin-
fallible energy He impregnates material nature, ciples of religion among pious men who are al-
producing the mahat-tattva. Then the mahat- ways firmly bound to the truth. You have also
distributed Your glories all over the world, and
815
thus the whole world can be purified by hearing ŚrīŚukadeva Gosvāmī said: Thus ad-
about You. (22) Descending into the dynasty of dressed by the Lord of the universe, the self-
King Yadu, You have manifested Your unique born Brahmā fell down in obeisances at the lo-
transcendental form, and for the benefit of the tus feet of the Lord. Surrounded by all the dem-
entire universe You have executed magnani- igods, the great Brahmā then returned to his
mous transcendental activities. (23) My dear personal abode. (32) Thereafter, the Personality
Lord, those pious and saintly persons who in of Godhead observed that tremendous disturb-
the Age of Kali hear about Your transcendental ances were taking place in the holy city of
activities and also glorify them will easily cross Dvārakā. Thus the Lord spoke to the assembled
over the darkness of the age. (24) O Supreme senior members of the Yadu dynasty as fol-
Personality of Godhead, O my Lord, You have lows. (33)
descended into the Yadu dynasty, and thus You
have spent one hundred twenty-five autumns The Supreme Personality of Godhead
with Your devotees. (25) My dear Lord, there said: Our dynasty has been cursed by the
is nothing remaining at this time for Your Lord- brāhmaṇas. Such a curse is impossible to coun-
ship to do on behalf of the demigods. You have teract, and thus great disturbances are appear-
already withdrawn Your dynasty by the curse ing everywhere around us. (34) My dear re-
of the brāhmaṇas. O Lord, You are the basis of spected elders, we must not remain any longer
everything, and if You so desire, kindly return in this place if we wish to keep our lives intact.
now to Your own abode in the spiritual world. Let us go this very day to the most pious place
At the same time, we humbly beg that You al- Prabhāsa. We have no time to delay. (35) Once,
ways protect us. We are Your humble servants, the moon was afflicted with consumption be-
and on Your behalf we are managing the uni- cause of the curse of Dakṣa, but just by taking
versal situation. We, along with our planets and bath at Prabhāsa-kṣetra, the moon was immedi-
followers, require Your constant protection. ately freed from his sinful reaction and again
(26-27) resumed the waxing of his phases. (36) By
bathing at Prabhāsa-kṣetra, by offering sacri-
The Supreme Lord said: O lord of the fice there to placate the forefathers and demi-
demigods, Brahmā, I understand your prayers gods, by feeding the worshipable brāhmaṇas
and request. Having removed the burden of the with various delicious foodstuffs and by be-
earth, I have executed everything that was re- stowing opulent gifts upon them as the most
quired on your behalf. (28) That very Yādava suitable candidates for charity, we will cer-
dynasty in which I appeared became greatly tainly cross over these terrible dangers through
magnified in opulence, especially in their phys- such acts of charity, just as one can cross over
ical strength and courage, to the extent that they a great ocean in a suitable boat. (37-38)
threatened to devour the whole world. There-
fore, I have stopped them, just as the shore Śukadeva Gosvāmī said: O favorite son of
holds back the great ocean. (29) If I were to the Kurus, thus advised by the Personality of
leave this world without withdrawing the Godhead, the Yādavas made up their minds to
overly proud members of the Yadu dynasty, the go to that holy place, Prabhāsa-kṣetra, and thus
whole world would be destroyed by the deluge yoked their horses to their chariots. (39) My
of their unlimited expansion. (30) Now due to dear King, Uddhava was a constantly faithful
the brāhmaṇas’ curse, the annihilation of My follower of Lord Kṛṣṇa. Upon seeing the immi-
family has already begun. O sinless Brahmā, nent departure of the Yādavas, hearing from
when this annihilation is finished and I am en- them of the Lord’s instructions and taking note
route to Vaikuṇṭha, I will pay a small visit to of the fearful omens, he approached the Person-
your abode. (31) ality of Godhead in a private place. He bowed
down with his head at the lotus feet of the su-
preme controller of the universe and with
816
folded hands addressed Him as follows. (40- Your amorous pastimes with Your confidential
41) conjugal devotees and how You boldly smile
and move about while engaged in such youthful
Śrī Uddhava said: O my Lord, O supreme pastimes. My dear Lord, Your loving pastimes
God among all the demigods, real piety is in- are bewilderingly similar to the activities of or-
voked simply by hearing and chanting Your dinary people within this material world. (48-
transcendental glories. My Lord, it appears that 49)
You will now withdraw Your dynasty, and thus
You Yourself will finally give up Your pas- Śukadeva Gosvāmī said: O King Parīkṣit,
times within this universe. You are the supreme thus addressed, the Supreme Personality of
controller and the master of all mystic power. Godhead, Kṛṣṇa, the son of Devakī, began to
But although You are fully capable of counter- reply confidentially to His dear, unalloyed
acting the brāhmaṇas’ curse against Your dyn- servant Uddhava. (50)
asty, You are not doing so, and Your disappear-
ance is imminent. (42) SB 11.7: Lord Kṛṣṇa Instructs Uddhava
O Lord Keśava, my dear master, I cannot The Supreme Personality of Godhead

tolerate giving up Your lotus feet even for a said: O greatly fortunate Uddhava, you have
fraction of a moment. I urge You to take me accurately revealed My desire to withdraw the
along with You to Your own abode. (43) O my Yadu dynasty from the earth and return to My
dear Kṛṣṇa, Your pastimes are supremely aus- own abode in Vaikuṇṭha. Thus Lord Brahmā,
picious for mankind and are an intoxicating Lord Śiva and all other planetary rulers are now
beverage for the ears. Tasting such pastimes, praying for Me to resume My residence in
people forget their desires for other things. (44) Vaikuṇṭha. (1) Answering the prayer of Lord
My dear Lord, You are the Supreme Soul, and Brahmā, I descended within this world along
thus You are most dear to us. We are Your dev- with My plenary portion, Lord Baladeva, and
otees, and how can we possibly reject You or performed various activities on behalf of the
live without You even for a moment? Whether demigods. I have now completed My mission
we are lying down, sitting, walking, standing, here. (2) Now due to the brāhmaṇas’ curse the
bathing, enjoying recreation, eating or doing Yadu dynasty will certainly perish by fighting
anything else, we are constantly engaged in among themselves; and on the seventh day
Your service. (45) Simply by decorating our- from today the ocean will rise up and inundate
selves with the garlands, fragrant oils, clothes this city of Dvārakā. (3) O saintly Uddhava, in
and ornaments that You have already enjoyed, the near future I will abandon this earth. Then,
and by eating the remnants of Your meals, we, being overwhelmed by the Age of Kali, the
Your servants, will indeed conquer Your illu- earth will be bereft of all piety. (4) My dear Ud-
sory energy. (46) Naked sages who seriously dhava, you should not remain here on the earth
endeavor in spiritual practice, who have raised once I have abandoned this world. My dear
their semen upward, who are peaceful and sin- devotee, you are sinless, but in Kali-yuga the
less members of the renounced order, attain the people will be addicted to all types of sinful ac-
spiritual abode called Brahman. (47) O greatest tivities; therefore do not stay here. (5) Now you
of mystics, although we are conditioned souls should completely give up all attachment to
wandering on the path of fruitive work, we will your personal friends and relatives and fix your
certainly cross beyond the darkness of this ma- mind on Me. Thus being always conscious of
terial world simply by hearing about Your Me, you should observe all things with equal
Lordship in the association of Your devotees. vision and wander throughout the earth. (6) My
Thus we are always remembering and glorify- dear Uddhava, the material universe that you
ing the wonderful things You do and the won- perceive through your mind, speech, eyes, ears
derful things You say. We ecstatically recall and other senses is an illusory creation that one
817
imagines to be real due to the influence of devotee. Thus You are the Supreme Soul who
māyā. In fact, you should know that all of the is realized through yoga, and it is You who are
objects of the material senses are temporary. (7) the origin of all mystic power. For my supreme
One whose consciousness is bewildered by il- benefit You have explained the procedure for
lusion perceives many differences in value and giving up the material world through the pro-
meaning among material objects. Thus one en- cess of sannyāsa, or renunciation. (14) My dear
gages constantly on the platform of material Lord, O Supreme Soul, for those whose minds
good and evil and is bound by such concep- are attached to sense gratification, and espe-
tions. Absorbed in material duality, such a per- cially for those bereft of devotion unto You,
son contemplates the performance of compul- such renunciation of material enjoyment is
sory duties, nonperformance of such duties and most difficult to perform. That is my opinion.
performance of forbidden activities. (8) There- (15) O my Lord, I myself am most foolish be-
fore, bringing all your senses under control and cause my consciousness is merged in the mate-
thus subduing the mind, you should see the en- rial body and bodily relations, which are all
tire world as situated within the self, who is ex- manufactured by Your illusory energy. Thus I
panded everywhere, and you should also see am thinking, “I am this body, and all of these
this individual self within Me, the Supreme relatives are mine.” Therefore, my Lord, please
Personality of Godhead. (9) Being fully en- instruct Your poor servant. Please tell me how
dowed with conclusive knowledge of the Ve- I can very easily carry out Your instructions.
das and having realized the ultimate purpose of (16) My dear Lord, You are the Absolute Truth,
such knowledge in practice, you will be able to the Supreme Personality of Godhead, and You
perceive the pure self, and thus your mind will reveal Yourself to Your devotees. Besides
be satisfied. At that time you will become dear Your Lordship, I do not see anyone who can
to all living beings, headed by the demigods, actually explain perfect knowledge to me. Such
and you will never be hampered by any disturb- a perfect teacher is not to be found even among
ance in life. (10) One who has transcended ma- the demigods in heaven. Indeed, all of the dem-
terial good and evil automatically acts in ac- igods, headed by Lord Brahmā, are bewildered
cordance with religious injunctions and avoids by Your illusory potency. They are conditioned
forbidden activities. The self-realized person souls who accept their own material bodies and
does this spontaneously, like an innocent child, bodily expansions to be the highest truth. (17)
and not because he is thinking in terms of ma- Therefore, O Lord, feeling weary of material
terial good and evil. (11) One who is the kind life and tormented by its distresses, I now sur-
well-wisher of all living beings, who is peace- render unto You because You are the perfect
ful and firmly fixed in knowledge and realiza- master. You are the unlimited, all-knowing Su-
tion, sees Me within all things. Such a person preme Personality of Godhead, whose spiritual
never again falls down into the cycle of birth abode in Vaikuṇṭha is free from all disturb-
and death. (12) ances. In fact, You are known as Nārāyaṇa, the
true friend of all living beings. (18)
ŚrīŚukadeva Gosvāmi said: O King, the
Supreme Personality of Godhead, Lord Kṛṣṇa, The Supreme Lord replied: Generally
thus instructed His pure devotee Uddhava, who those human beings who can expertly analyze
was eager to receive knowledge from the Lord. the actual situation of the material world are
Uddhava then offered obeisances to the Lord able to raise themselves beyond the inauspi-
and spoke as follows. (13) cious life of gross material gratification. (19)
An intelligent person, expert in perceiving the
Śrī Uddhava said: My dear Lord, You world around him and in applying sound logic,
alone award the results of yoga practice, and can achieve real benefit through his own intel-
You are so kind that by Your own influence ligence. Thus sometimes one acts as one’s own
You distribute the perfection of yoga to Your instructing spiritual master. (20) In the human
818
form of life, those who are self-controlled and are traveling alone, without any companions or
expert in the spiritual science of Sāṅkhya can family members. Therefore, because we are
directly see Me along with all of My potencies. sincerely inquiring from you, please tell us the
(21) In this world there are many kinds of cre- cause of the great ecstasy that you are feeling
ated bodiessome with one leg, others with two, within yourself. (30)
three, four or more legs, and still others with no
legsbut of all these, the human form is actually Lord Kṛṣṇa continued: The intelligent
dear to Me. (22) Although I, the Supreme Lord, King Yadu, always respectful to the
can never be captured by ordinary sense per- brāhmaṇas, waited with bowed head as the
ception, those situated in human life may use brāhmaṇa, pleased with the King’s attitude, be-
their intelligence and other faculties of percep- gan to reply. (31)
tion to directly search for Me through both ap-
parent and indirectly ascertained symptoms. The brāhmaṇa said: My dear King, with
(23) In this regard, sages cite a historical narra- my intelligence I have taken shelter of many
tion concerning the conversation between the spiritual masters. Having gained transcendental
greatly powerful King Yadu and an avadhūta. understanding from them, I now wander about
(24) Mahārāja Yadu once observed a certain the earth in a liberated condition. Please listen
brāhmaṇa avadhūta, who appeared to be quite as I describe them to you. (32) O King, I have
young and learned, wandering about fearlessly. taken shelter of twenty-four gurus, who are the
Being himself most learned in spiritual science, following: the earth, air, sky, water, fire, moon,
the King took the opportunity and inquired sun, pigeon and python; the sea, moth, honey-
from him as follows. (25) bee, elephant and honey thief; the deer, the fish,
the prostitute Piṅgalā, the kurara bird and the
Śrī Yadu said: O brāhmaṇa, I see that you child; and the young girl, arrow maker, serpent,
are not engaged in any practical religious activ- spider and wasp. My dear King, by studying
ity, and yet you have acquired a most expert un- their activities I have learned the science of the
derstanding of all things and all people within self. (33-35) Please listen, O son of Mahārāja
this world. Kindly tell me, sir, how did you ac- Yayāti, O tiger among men, as I explain to you
quire this extraordinary intelligence, and why what I have learned from each of these gurus.
are you traveling freely throughout the world (36)
behaving as if you were a child? (26) Generally
human beings work hard to cultivate religios- A sober person, even when harassed by
ity, economic development, sense gratification other living beings, should understand that his
and also knowledge of the soul, and their usual aggressors are acting helplessly under the con-
motive is to increase the duration of their lives, trol of God, and thus he should never be dis-
acquire fame and enjoy material opulence. (27) tracted from progress on his own path. This rule
You, however, although capable, learned, ex- I have learned from the earth. (37) A saintly
pert, handsome and most eloquent, are not en- person should learn from the mountain to de-
gaged in doing anything, nor do you desire an- vote all his efforts to the service of others and
ything; rather, you appear stupefied and mad- to make the welfare of others the sole reason
dened as if you were a ghostly creature. (28) for his existence. Similarly, as the disciple of
Although all people within the material world the tree, he should learn to dedicate himself to
are burning in the great forest fire of lust and others. (38)
greed, you remain free and are not burned by
that fire. You are just like an elephant who A learned sage should take his satisfaction
takes shelter from a forest fire by standing in the simple maintenance of his existence and
within the water of the Ganges River. (29) O should not seek satisfaction through gratifying
brāhmaṇa, we see that you are devoid of any the material senses. In other words, one should
contact with material enjoyment and that you care for the material body in such a way that
819
one’s higher knowledge is not destroyed and so those who contact him because he always
that one’s speech and mind are not deviated chants the glories of the Lord. (44)
from self-realization. (39) Even a transcenden-
talist is surrounded by innumerable material Saintly persons become powerful by execu-
objects, which possess good and bad qualities. tion of austerities. Their consciousness is un-
However, one who has transcended material shakable because they do not try to enjoy any-
good and evil should not become entangled thing within the material world. Such naturally
even when in contact with the material objects; liberated sages accept foodstuffs that are of-
rather, he should act like the wind. (40) Alt- fered to them by destiny, and if by chance they
hough a self-realized soul may live in various happen to eat contaminated food, they are not
material bodies while in this world, experienc- affected, just like fire, which burns up contam-
ing their various qualities and functions, he is inated substances that are offered to it. (45) A
never entangled, just as the wind which carries saintly person, just like fire, sometimes appears
various aromas does not actually mix with in a concealed form and at other times reveals
them. (41) himself. For the welfare of the conditioned
souls who desire real happiness, a saintly per-
A thoughtful sage, even while living within son may accept the worshipable position of
a material body, should understand himself to spiritual master, and thus like fire he burns to
be pure spirit soul. Similarly, one should see ashes all the past and future sinful reactions of
that the spirit soul enters within all forms of his worshipers by mercifully accepting their of-
life, both moving and nonmoving, and that the ferings. (46) Just as fire manifests differently in
individual souls are thus all-pervading. The pieces of wood of different sizes and qualities,
sage should further observe that the Supreme the omnipotent Supreme Soul, having entered
Personality of Godhead, as the Supersoul, is the bodies of higher and lower life forms cre-
simultaneously present within all things. Both ated by His own potency, appears to assume the
the individual soul and the Supersoul can be un- identity of each. (47)
derstood by comparing them to the nature of the
sky: although the sky extends everywhere and The various phases of one’s material life,
everything rests within the sky, the sky does not beginning with birth and culminating in death,
mix with anything, nor can it be divided by an- are all properties of the body and do not affect
ything. (42) Although the mighty wind blows the soul, just as the apparent waxing and wan-
clouds and storms across the sky, the sky is ing of the moon does not affect the moon itself.
never implicated or affected by these activities. Such changes are enforced by the imperceptible
Similarly, the spirit soul is not actually changed movements of time. (48) The flames of a fire
or affected by contact with the material nature. appear and disappear at every moment, and yet
Although the living entity enters within a body this creation and destruction is not noticed by
made of earth, water and fire, and although he the ordinary observer. Similarly, the mighty
is impelled by the three modes of nature created waves of time flow constantly, like the power-
by eternal time, his eternal spiritual nature is ful currents of a river, and imperceptibly cause
never actually affected. (43) the birth, growth and death of innumerable ma-
terial bodies. And yet the soul, who is thus con-
O King, a saintly person is just like water stantly forced to change his position, cannot
because he is free from all contamination, gen- perceive the actions of time. (49)
tle by nature, and by speaking creates a beauti-
ful vibration like that of flowing water. Just by Just as the sun evaporates large quantities of
seeing, touching or hearing such a saintly per- water by its potent rays and later returns the wa-
son, the living entity is purified, just as one is ter to the earth in the form of rain, similarly, a
cleansed by contact with pure water. Thus a saintly person accepts all types of material ob-
saintly person, just like a holy place, purifies all
820
jects with his material senses, and at the appro- were born of them. (59) The parent birds be-
priate time, when the proper person has ap- came very joyful by observing the soft wings of
proached him to request them, he returns such their children, their chirping, their lovely inno-
material objects. Thus, both in accepting and cent movements around the nest and their at-
giving up the objects of the senses, he is not en- tempts to jump up and fly. Seeing their children
tangled. (50) Even when reflected in various happy, the parents were also happy. (60) Their
objects, the sun is never divided, nor does it hearts bound to each other by affection, the
merge into its reflection. Only those with dull foolish birds, completely bewildered by the il-
brains would consider the sun in this way. Sim- lusory energy of Lord Viṣṇu, continued to take
ilarly, although the soul is reflected through dif- care of the young offspring who had been born
ferent material bodies, the soul remains undi- to them. (61) One day the two heads of the fam-
vided and nonmaterial. (51) ily went out to find food for the children. Being
very anxious to feed their offspring properly,
One should never indulge in excessive af- they wandered all over the forest for a long
fection or concern for anyone or anything; oth- time. (62) At that time a certain hunter who
erwise one will have to experience great suffer- happened to be wandering through the forest
ing, just like the foolish pigeon. (52) There saw the young pigeons moving about near their
once was a pigeon who lived in the forest along nest. Spreading out his net he captured them all.
with his wife. He had built a nest within a tree (63) The pigeon and his wife were always anx-
and lived there for several years in her com- ious for the maintenance of their children, and
pany. (53) The two pigeons were very much de- they were wandering in the forest for that pur-
voted to their household duties. Their hearts be- pose. Having obtained proper food, they now
ing tied together by sentimental affection, they returned to their nest. (64) When the lady pi-
were each attracted by the other’s glances, bod- geon caught sight of her own children trapped
ily features and states of mind. Thus, they com- within the hunter’s net, she was overwhelmed
pletely bound each other in affection. (54) with anguish, and crying out, she rushed toward
them as they cried out to her in return. (65)
Naively trusting in the future, they carried
out their acts of resting, sitting, walking, stand- The lady pigeon had always allowed herself
ing, conversing, playing, eating and so forth as to be bound by the ropes of intense material af-
a loving couple among the trees of the forest. fection, and thus her mind was overwhelmed by
(55) Whenever she desired anything, O King, anguish. Being in the grip of the illusory energy
the she-pigeon would flatteringly cajole her of the Lord, she completely forgot herself, and
husband, and he in turn would gratify her by rushing forward to her helpless children, she
faithfully doing whatever she wanted, even was immediately bound in the hunter’s net. (66)
with great personal difficulty. Thus, he could Seeing his own children, who were more dear
not control his senses in her association. (56) to him than life itself, fatally bound in the
Then the female pigeon experienced her first hunter’s net along with his dearmost wife,
pregnancy. When the time arrived, the chaste whom he considered equal in every way to him-
lady delivered a number of eggs within the nest self, the poor male pigeon began to lament
in the presence of her husband. (57) When the wretchedly. (67) The male pigeon said: Alas,
time was ripe, baby pigeons, with tender limbs just see how I am now destroyed! I am obvi-
and feathers created by the inconceivable po- ously a great fool, for I did not properly execute
tencies of the Lord, were born from those eggs. pious activities. I could not satisfy myself, nor
(58) The two pigeons became most affectionate could I fulfill the purpose of life. My dear fam-
to their children and took great pleasure in lis- ily, which was the basis of my religiosity, eco-
tening to their awkward chirping, which nomic development and sense gratification, is
sounded very sweet to the parents. Thus with now hopelessly ruined. (68) My wife and I
love they began to raise the little birds who were an ideal match. She always faithfully
821
obeyed me and in fact accepted me as her wor- and patient. (3) A saintly person should remain
shipable deity. But now, seeing her children peaceful and materially inactive, maintaining
lost and her home empty, she has left me behind his body without much endeavor. Even though
and gone to heaven with our saintly children. possessed of full sensual, mental and physical
(69) Now I am a wretched person living in an strength, a saintly person should not become
empty home. My wife is dead; my children are active for material gain but rather should al-
dead. Why should I possibly want to live? My ways remain alert to his actual self-interest. (4)
heart is so pained by separation from my family
that life itself has become simply suffering. A saintly sage is happy and pleasing in his
(70) As the father pigeon wretchedly stared at external behavior, whereas internally he is most
his poor children trapped in the net and on the grave and thoughtful. Because his knowledge
verge of death, pathetically struggling to free is immeasurable and unlimited he is never dis-
themselves, his mind went blank, and thus he turbed, and thus in all respects he is like the
himself fell into the hunter’s net. (71) The cruel tranquil waters of the unfathomable and unsur-
hunter, having fulfilled his desire by capturing passable ocean. (5) During the rainy season the
the head pigeon, his wife and all of their chil- swollen rivers rush into the ocean, and during
dren, set off for his own home. (72) In this way, the dry summer the rivers, now shallow, se-
one who is too attached to family life becomes verely reduce their supply of water; yet the
disturbed at heart. Like the pigeon, he tries to ocean does not swell up during the rainy sea-
find pleasure in mundane sex attraction. Busily son, nor does it dry up in the hot summer. In the
engaged in maintaining his own family, the mi- same way, a saintly devotee who has accepted
serly person is fated to suffer greatly, along the Supreme Personality of Godhead as the
with all his family members. (73) The doors of goal of his life sometimes will receive by prov-
liberation are opened wide to one who has idence great material opulence, and sometimes
achieved human life. But if a human being he will find himself materially destitute. How-
simply devotes himself to family life like the ever, such a devotee of the Lord does not re-
foolish bird in this story, then he is to be con- joice in a flourishing condition, nor is he mo-
sidered as one who has climbed to a high place rose when poverty-stricken. (6)
only to trip and fall down. (74)
One who has failed to control his senses im-
SB 11.8: The Story of Piṅgalā mediately feels attraction upon seeing a
woman’s form, which is created by the illusory
The saintly brāhmaṇa said: O King, the energy of the Supreme Lord. Indeed, when the
embodied living entity automatically experi- woman speaks with enticing words, smiles co-
ences unhappiness in heaven or hell. Similarly, quettishly and moves her body sensuously, his
happiness will also be experienced, even with- mind is immediately captured, and thus he falls
out one’s seeking it. Therefore, a person of in- blindly into the darkness of material existence,
telligent discrimination does not make any en- just as the moth maddened by the fire rushes
deavor to obtain such material happiness. (1) blindly into its flames. (7) A foolish person
Following the example of the python, one with no intelligent discrimination is immedi-
should give up material endeavors and accept ately aroused at the sight of a lusty woman
for one’s maintenance food that comes of its beautifully decorated with golden ornaments,
own accord, whether such food be delicious or fine clothing and other cosmetic features. Be-
tasteless, ample or meager. (2) If at any time ing eager for sense gratification, such a fool
food does not come, then a saintly person loses all intelligence and is destroyed just like
should fast for many days without making en- the moth who rushes into the blazing fire. (8)
deavor. He should understand that by God’s ar-
rangement he must fast. Thus, following the ex- A saintly person should accept only enough
ample of the python, he should remain peaceful food to keep his body and soul together. He
822
should go from door to door accepting just a lit- hides his hard-earned wealth or tries to protect
tle bit of food from each family. Thus he should it, there are those who are expert in detecting
practice the occupation of the honeybee. (9) the whereabouts of valuable things, and they
Just as the honeybee takes nectar from all flow- will steal it. (15)
ers, big and small, an intelligent human being
should take the essence from all religious scrip- Just as a hunter takes away the honey labo-
tures. (10) A saintly person should not think, riously produced by the honeybees, similarly,
“This food I will keep to eat tonight and this saintly mendicants such as brahmacārīs and
other food I can save for tomorrow.” In other sannyāsīs are entitled to enjoy the property
words, a saintly person should not store food- painstakingly accumulated by householders
stuffs acquired by begging. Rather, he should dedicated to family enjoyment. (16)
use his own hands as his plate and eat whatever
fits on them. His only storage container should A saintly person dwelling in the forest in the
be his belly, and whatever conveniently fits into renounced order of life should never listen to
his belly should be his stock of food. Thus one songs or music promoting material enjoyment.
should not imitate the greedy honeybee who ea- Rather, a saintly person should carefully study
gerly collects more and more honey. (11) A the example of the deer, who is bewildered by
saintly mendicant should not even collect food- the sweet music of the hunter’s horn and is thus
stuffs to eat later in the same day or the next captured and killed. (17) Becoming attracted to
day. If he disregards this injunction and like the the worldly singing, dancing and musical enter-
honeybee collects more and more delicious tainment of beautiful women, even the great
foodstuffs, that which he has collected will in- sage Ṛṣyaśṛṅga, the son of a deer, fell totally
deed ruin him. (12) under their control, just like a pet animal. (18)
A saintly person should never touch a young Just as a fish, incited by the desire to enjoy
girl. In fact, he should not even let his foot his tongue, is fatally trapped on the fisherman’s
touch a wooden doll in the shape of a woman. hook, similarly, a foolish person is bewildered
By bodily contact with a woman he will surely by the extremely disturbing urges of the tongue
be captured by illusion, just as the elephant is and thus is ruined. (19) By fasting, learned men
captured by the she-elephant due to his desire quickly bring all of the senses except the tongue
to touch her body. (13) A man possessing intel- under control, because by abstaining from eat-
ligent discrimination should not under any cir- ing such men are afflicted with an increased de-
cumstances try to exploit the beautiful form of sire to gratify the sense of taste. (20) Although
a woman for his sense gratification. Just as an one may conquer all of the other senses, as long
elephant trying to enjoy a she-elephant is killed as the tongue is not conquered it cannot be said
by other bull elephants also enjoying her com- that one has controlled his senses. However, if
pany, one trying to enjoy a lady’s company can one is able to control the tongue, then one is
at any moment be killed by her other lovers understood to be in full control of all the senses.
who are stronger than he. (14) (21)
A greedy person accumulates a large quan- O son of kings, previously in the city of
tity of money with great struggle and pain, but Videha there dwelled a prostitute named
the person who has struggled so much to ac- Piṅgalā. Now please hear what I have learned
quire this wealth is not always allowed to enjoy from that lady. (22) Once that prostitute, desir-
it himself or give it in charity to others. The ing to bring a lover into her house, stood out-
greedy man is like the bee who struggles to pro- side in the doorway at night showing her beau-
duce a large quantity of honey, which is then tiful form. (23) O best among men, this prosti-
stolen by a man who will enjoy it personally or tute was very anxious to get money, and as she
sell it to others. No matter how carefully one stood on the street at night she studied all the
823
men who were passing by, thinking, “Oh, this source of all prosperity. Although He is in my
one surely has money. I know he can pay the own heart, I have completely neglected Him.
price, and I am sure he would enjoy my com- Instead I have ignorantly served insignificant
pany very much.” Thus she thought about all men who can never satisfy my real desires and
the men on the street. (24) who have simply brought me unhappiness,
fear, anxiety, lamentation and illusion. (31) Oh,
As the prostitute Piṅgalā stood in the door- how I have uselessly tortured my own soul! I
way, many men came and went, walking by her have sold my body to lusty, greedy men who
house. Her only means of sustenance was pros- are themselves objects of pity. Thus practicing
titution, and therefore she anxiously thought, the most abominable profession of a prostitute,
“Maybe this one who is coming now is very I hoped to get money and sex pleasure. (32)
rich… Oh, he is not stopping, but I am sure
someone else will come. Surely this man who This material body is like a house in which
is coming now will want to pay me for my love, I, the soul, am living. The bones forming my
and he will probably give lots of money.” Thus, spine, ribs, arms and legs are like the beams,
with vain hope, she remained leaning against crossbeams and pillars of the house, and the
the doorway, unable to finish her business and whole structure, which is full of stool and urine,
go to sleep. Out of anxiety she would some- is covered by skin, hair and nails. The nine
times walk out toward the street, and some- doors leading into this body are constantly ex-
times she went back into her house. In this way, creting foul substances. Besides me, what
the midnight hour gradually arrived. (25-26) As woman could be so foolish as to devote herself
the night wore on, the prostitute, who intensely to this material body, thinking that she might
desired money, gradually became morose, and find pleasure and love in this contraption? (33)
her face dried up. Thus being filled with anxi- Certainly in this city of Videha I alone am com-
ety for money and most disappointed, she be- pletely foolish. I neglected the Supreme Per-
gan to feel a great detachment from her situa- sonality of Godhead, who awards us every-
tion, and happiness arose in her mind. (27) The thing, even our original spiritual form, and in-
prostitute felt disgusted with her material situ- stead I desired to enjoy sense gratification with
ation and thus became indifferent to it. Indeed, many men. (34) The Supreme Personality of
detachment acts like a sword, cutting to pieces Godhead is absolutely the most dear one for all
the binding network of material hopes and de- living beings because He is everyone’s well-
sires. Now please hear from me the song sung wisher and Lord. He is the Supreme Soul situ-
by the prostitute in that situation. (28) O King, ated in everyone’s heart. Therefore, I will now
just as a human being who is bereft of spiritual pay the price of complete surrender, and thus
knowledge never desires to give up his false purchasing the Lord I will enjoy with Him just
sense of proprietorship over many material like Lakṣmīdevī. (35) Men provide sense grati-
things, similarly, a person who has not devel- fication for women, but all these men, and even
oped detachment never desires to give up the the demigods in heaven, have a beginning and
bondage of the material body. (29) an end. They are all temporary creations who
will be dragged away by time. Therefore, how
The prostitute Piṅgalā said: Just see how much actual pleasure or happiness could any of
greatly illusioned I am! Because I cannot con- them ever give to their wives? (36) Although I
trol my mind, just like a fool I desire lusty most stubbornly hoped to enjoy the material
pleasure from an insignificant man. (30) I am world, somehow or other detachment has arisen
such a fool that I have given up the service of in my heart, and it is making me very happy.
that person who, being eternally situated within Therefore, the Supreme Personality of God-
my heart, is actually most dear to me. That most head, Viṣṇu, must be pleased with me. Without
dear one is the Lord of the universe, who is the even knowing it, I must have performed some
bestower of real love and happiness and the activity satisfying to Him. (37) A person who
824
has developed detachment can give up the The saintly brāhmaṇa said: Everyone con-
bondage of material society, friendship and siders certain things within the material world
love, and a person who undergoes great suffer- to be most dear to him, and because of attach-
ing gradually becomes, out of hopelessness, de- ment to such things one eventually becomes
tached and indifferent to the material world. miserable. One who understands this gives up
Thus, due to my great suffering, such detach- material possessiveness and attachment and
ment awoke in my heart; yet how could I have thus achieves unlimited happiness. (1) Once a
undergone such merciful suffering if I were ac- group of large hawks who were unable to find
tually unfortunate? Therefore, I am in fact for- any prey attacked another, weaker hawk who
tunate and have received the mercy of the Lord. was holding some meat. At that time, being in
He must somehow or other be pleased with me. danger of his life, the hawk gave up his meat
(38) With devotion I accept the great benefit and experienced actual happiness. (2)
that the Lord has bestowed upon me. Having
given up my sinful desires for ordinary sense In family life, the parents are always in anx-
gratification, I now take shelter of Him, the Su- iety about their home, children and reputation.
preme Personality of Godhead. (39) I am now But I have nothing to do with these things. I do
completely satisfied, and I have full faith in the not worry at all about any family, and I do not
Lord’s mercy. Therefore, I will maintain my- care about honor and dishonor. I enjoy only the
self with whatever comes of its own accord. I life of the soul, and I find love on the spiritual
shall enjoy life with only the Lord, because He platform. Thus I wander the earth like a child.
is the real source of love and happiness. (40) (3) In this world two types of people are free
The intelligence of the living entity is stolen from all anxiety and merged in great happiness:
away by activities of sense gratification, and one who is a retarded and childish fool and one
thus he falls into the dark well of material ex- who has approached the Supreme Lord, who is
istence. Within that well he is then seized by beyond the three modes of material nature. (4)
the deadly serpent of time. Who else but the Su- Once a marriageable young girl was alone in
preme Personality of Godhead could save the her house because her parents and relatives had
poor living entity from such a hopeless condi- gone that day to another place. At that time a
tion? (41) When the living entity sees that the few men arrived at the house, specifically de-
entire universe has been seized by the serpent siring to marry her. She received them with all
of time, he becomes sober and sane and at that hospitality. (5)
time detaches himself from all material sense
gratification. In that condition the living entity The girl went to a private place and began to
is qualified to be his own protector. (42) make preparations so that the unexpected male
guests could eat. As she was beating the rice,
The avadhūta said: Thus, her mind com- the conchshell bracelets on her arms were col-
pletely made up, Piṅgalā cut off all her sinful liding and making a loud noise. (6) The young
desires to enjoy sex pleasure with lovers, and girl feared that the men would consider her
she became situated in perfect peace. Then she family to be poor because their daughter was
sat down on her bed. (43) Material desire is un- busily engaged in the menial task of husking
doubtedly the cause of the greatest unhappi- rice. Being very intelligent, the shy girl broke
ness, and freedom from such desire is the cause the shell bracelets from her arms, leaving just
of the greatest happiness. Therefore, com- two on each wrist. (7) Thereafter, as the young
pletely cutting off her desire to enjoy so-called girl continued to husk the rice, the two bracelets
lovers, Piṅgalā very happily went to sleep. (44) on each wrist continued to collide and make
noise. Therefore, she took one bracelet off each
SB 11.9: Detachment from All that Is Ma- arm, and with only one left on each wrist there
terial was no more noise. (8) O subduer of the enemy,
I travel throughout the surface of the earth
825
learning constantly about the nature of this

world, and thus I personally witnessed the les- The Lord of the universe, Nārāyaṇa, is the
son of the young girl. (9) When many people worshipable God of all living entities. Without
live together in one place there will undoubt- extraneous assistance, the Lord creates this uni-
edly be quarreling. And even if only two people verse by His own potency, and at the time of
live together there will be frivolous conversa- annihilation the Lord destroys the universe
tion and disagreement. Therefore, to avoid con- through His personal expansion of time and
flict, one should live alone, as we learn from the withdraws all of the cosmos, including all the
example of the bracelet of the young girl. (10) conditioned living entities, within Himself.
Thus, His unlimited Self is the shelter and res-
Having perfected the yoga sitting postures ervoir of all potencies. The subtle pradhāna, the
and conquered the breathing process, one basis of all cosmic manifestation, is conserved
should make the mind steady by detachment within the Lord and is in this way not different
and the regulated practice of yoga. Thus one from Him. In the aftermath of annihilation the
should carefully fix the mind on the single goal Lord stands alone. (16) When the Supreme Per-
of yoga practice. (11) The mind can be con- sonality of Godhead displays His own potency
trolled when it is fixed on the Supreme Person- in the form of time and guides His material po-
ality of Godhead. Having achieved a stable sit- tencies, such as the mode of goodness, into a
uation, the mind becomes free from polluted neutral condition of equilibrium, He remains as
desires to execute material activities; thus as the supreme controller of that neutral state,
the mode of goodness increases in strength, one called pradhāna, as well as of the living entities.
can completely give up the modes of passion He is also the supreme worshipable object for
and ignorance, and gradually one transcends all beings, including liberated souls, demigods
even the material mode of goodness. When the and ordinary conditioned souls. The Lord is
mind is freed from the fuel of the modes of na- eternally free from any material designation,
ture, the fire of material existence is extin- and He constitutes the totality of spiritual bliss,
guished. Then one achieves the transcendental which one experiences by seeing the Lord’s
platform of direct relationship with the object spiritual form. The Lord thus exhibits the full-
of his meditation, the Supreme Lord. (12) Thus, est meaning of the word “liberation.” (17-18) O
when one’s consciousness is completely fixed subduer of the enemies, at the time of creation
on the Absolute Truth, the Supreme Personality the Personality of Godhead expands His own
of Godhead, one no longer sees duality, or in- transcendental potency in the form of time, and
ternal and external reality. The example is agitating His material energy, māyā, composed
given of the arrow maker who was so absorbed of the three modes of material nature, He cre-
in making a straight arrow that he did not even ates the mahat-tattva. (19) According to great
see or notice the king himself, who was passing sages, that which is the basis of the three modes
right next to him. (13) of material nature and which manifests the var-
iegated universe is called the sūtra or mahat-
A saintly person should remain alone and tattva. Indeed, this universe is resting within
constantly travel without any fixed residence. that mahat-tattva, and due to its potency the liv-
Being alert, he should remain secluded and ing entity undergoes material existence. (20)
should act in such a way that he is not recog- Just as from within himself the spider expands
nized or noticed by others. Moving without thread through his mouth, plays with it for
companions, he should not speak more than re- some time and eventually swallows it, simi-
quired. (14) When a person living in a tempo- larly, the Supreme Personality of Godhead ex-
rary material body tries to construct a happy pands His personal potency from within Him-
home, the result is fruitless and miserable. The self. Thus, the Lord displays the network of
snake, however, enters a home that has been cosmic manifestation, utilizes it according to
built by others and prospers happily. (15)
826
His purpose and eventually withdraws it com- demands soft, sensuous objects. The belly har-
pletely within Himself. (21) asses him until it is filled, the ears demand to
hear pleasing sounds, the sense of smell hank-
If out of love, hate or fear an embodied soul ers for pleasant aromas, and the fickle eyes
fixes his mind with intelligence and complete clamor for pleasing sights. Thus the senses, or-
concentration upon a particular bodily form, he gans and limbs, all desiring satisfaction, pull
will certainly attain the form that he is meditat- the living entity in many directions. (27) The
ing upon. (22) O King, once a wasp forced a Supreme Personality of Godhead, expanding
weaker insect to enter his hive and kept him His own potency, māyā-śakti, created innumer-
trapped there. In great fear the weak insect con- able species of life to house the conditioned
stantly meditated upon his captor, and without souls. Yet by creating the forms of trees, rep-
giving up his body, he gradually achieved the tiles, animals, birds, snakes and so on, the Lord
same state of existence as the wasp. Thus one was not satisfied within His heart. Then He cre-
achieves a state of existence according to one’s ated human life, which offers the conditioned
constant concentration. (23) soul sufficient intelligence to perceive the Ab-
solute Truth, and became pleased. (28) After
O King, from all these spiritual masters I many, many births and deaths one achieves the
have acquired great wisdom. Now please listen rare human form of life, which, although tem-
as I explain what I learned from my own body. porary, affords one the opportunity to attain the
(24) The material body is also my spiritual mas- highest perfection. Thus a sober human being
ter because it teaches me detachment. Being should quickly endeavor for the ultimate per-
subject to creation and destruction, it always fection of life as long as his body, which is al-
comes to a painful end. Thus, although using ways subject to death, has not fallen down and
my body to acquire knowledge, I always re- died. After all, sense gratification is available
member that it will ultimately be consumed by even in the most abominable species of life,
others, and remaining detached, I move about whereas Kṛṣṇa consciousness is possible only
this world. (25) A man attached to the body ac- for a human being. (29) Having learned from
cumulates money with great struggle to expand my spiritual masters, I remain situated in reali-
and protect the position of his wife, children, zation of the Supreme Personality of Godhead
property, domestic animals, servants, homes, and, fully renounced and enlightened by real-
relatives, friends, and so on. He does all this for ized spiritual knowledge, wander the earth
the gratification of his own body. As a tree be- without attachment or false ego. (30) Although
fore dying produces the seed of a future tree, the Absolute Truth is one without a second, the
the dying body manifests the seed of one’s next sages have described Him in many different
material body in the form of one’s accumulated ways. Therefore, one may not be able to acquire
karma. Thus assuring the continuation of mate- very firm or complete knowledge from one
rial existence, the material body sinks down spiritual master. (31)
and dies. (26) A man who has many wives is
constantly harassed by them. He is responsible The Supreme Personality of Godhead said:
for their maintenance, and thus all the ladies Having thus spoken to King Yadu, the wise
constantly pull him in different directions, each brāhmaṇa accepted obeisances and worship
struggling for her self-interest. Similarly, the from the King and felt pleased within himself.
material senses harass the conditioned soul, Then bidding farewell, he left exactly as he had
pulling him in many different directions at come. (32) O Uddhava, hearing the words of
once. On one side the tongue is pulling him to the avadhūta, the saintly King Yadu, who is the
arrange tasty food; then thirst drags him to get forefather of our own ancestors, became free
a suitable drink. Simultaneously the sex organs from all material attachment, and thus his mind
clamor for satisfaction, and the sense of touch was evenly fixed on the spiritual platform. (33)
827
SB 11.10: The Nature of Fruitive Activity ward the spiritual master and should never be-
come deviated or bewildered. The servant or
The Supreme Personality of Godhead disciple should always desire advancement in
said: Taking full shelter in Me, with the mind spiritual understanding, should not envy any-
carefully fixed in the devotional service of the one and should always avoid useless conversa-
Lord as spoken by Me, one should live without tion. (6) One should see one’s real self-interest
personal desire and practice the social and oc- in life in all circumstances and should therefore
cupational system called varṇāśrama. (1) A pu- remain detached from wife, children, home,
rified soul should see that because the condi- land, relatives, friends, wealth and so on. (7)
tioned souls who are dedicated to sense gratifi- Just as fire, which burns and illuminates, is dif-
cation have falsely accepted the objects of ferent from firewood, which is to be burned to
sense pleasure as truth, all of their endeavors give illumination, similarly the seer within the
are doomed to failure. (2) One who is sleeping body, the self-enlightened spirit soul, is differ-
may see many objects of sense gratification in ent from the material body, which is to be illu-
a dream, but such pleasurable things are merely minated by consciousness. Thus the spirit soul
creations of the mind and are thus ultimately and the body possess different characteristics
useless. Similarly, the living entity who is and are separate entities. (8) Just as fire may
asleep to his spiritual identity also sees many appear differently as dormant, manifest, weak,
sense objects, but these innumerable objects of brilliant and so on, according to the condition
temporary gratification are creations of the of the fuel, similarly, the spirit soul enters a ma-
Lord’s illusory potency and have no permanent terial body and accepts particular bodily char-
existence. One who meditates upon them, im- acteristics. (9)
pelled by the senses, uselessly engages his in-
telligence. (3) One who has fixed Me within his The subtle and gross material bodies are cre-
mind as the goal of life should give up activities ated by the material modes of nature, which ex-
based on sense gratification and should instead pand from the potency of the Supreme Person-
execute work governed by the regulative prin- ality of Godhead. Material existence occurs
ciples for advancement. When, however, one is when the living entity falsely accepts the qual-
fully engaged in searching out the ultimate ities of the gross and subtle bodies as being his
truth of the soul, one should not accept the own factual nature. This illusory state, how-
scriptural injunctions governing fruitive activi- ever, can be destroyed by real knowledge. (10)
ties. (4) One who has accepted Me as the su- Therefore, by the cultivation of knowledge one
preme goal of life should strictly observe the should approach the Supreme Personality of
scriptural injunctions forbidding sinful activi- Godhead situated within oneself. By under-
ties and, as far as possible, should execute the standing the Lord’s pure, transcendental exist-
injunctions prescribing minor regulative duties ence, one should gradually give up the false vi-
such as cleanliness. Ultimately, however, one sion of the material world as independent real-
should approach a bona fide spiritual master ity. (11) The spiritual master can be compared
who is full in knowledge of Me as I am, who is to the lower kindling stick, the disciple to the
peaceful, and who by spiritual elevation is not upper kindling stick, and the instruction given
different from Me. (5) The servant or disciple by the guru to the third stick placed in between.
of the spiritual master should be free from false The transcendental knowledge communicated
prestige, never considering himself to be the from guru to disciple is compared to the fire
doer. He should be active and never lazy and arising from the contact of these, which burns
should give up all sense of proprietorship over the darkness of ignorance to ashes, bringing
the objects of the senses, including his wife, great happiness both to guru and disciple. (12)
children, home and society. He should be en- By submissively hearing from an expert spir-
dowed with feelings of loving friendship to- itual master, the expert disciple develops pure
828
knowledge, which repels the onslaught of ma- That material happiness of which we hear,
terial illusion arising from the three modes of such as promotion to heavenly planets for ce-
material nature. Finally this pure knowledge it- lestial enjoyment, is just like that material hap-
self ceases, just as fire ceases when the stock of piness we have already experienced. Both are
fuel has been consumed. (13) polluted by jealousy, envy, decay and death.
Therefore, just as an attempt to raise crops be-
My dear Uddhava, I have thus explained to comes fruitless if there are many problems like
you perfect knowledge. There are philosophers, crop disease, insect plague or drought, simi-
however, who challenge My conclusion. They larly, the attempt to attain material happiness,
state that the natural position of the living entity either on earth or on the heavenly planets, is al-
is to engage in fruitive activities, and they see ways fruitless because of innumerable obsta-
him as the enjoyer of the happiness and unhap- cles. (21) If one performs Vedic sacrifices and
piness that accrue from his own work. Accord- fruitive rituals without any mistake or contam-
ing to this materialistic philosophy, the world, ination, one will achieve a heavenly situation in
time, the revealed scriptures and the self are all the next life. But even this result, which is only
variegated and eternal, existing as a perpetual achieved by perfect performance of fruitive rit-
flow of transformations. Knowledge, moreo- uals, will be vanquished by time. Now hear of
ver, cannot be one or eternal, because it arises this. (22) If on earth one performs sacrifices for
from the different and changing forms of ob- the satisfaction of the demigods, he goes to the
jects; thus knowledge itself is always subject to heavenly planets, where, just like a demigod, he
change. Even if you accept such a philosophy, enjoys all of the heavenly pleasures he has
My dear Uddhava, there will still be perpetual earned by his performances. (23) Having
birth, death, old age and disease, since all living achieved the heavenly planets, the performer of
entities must accept a material body subject to ritualistic sacrifices travels in a glowing air-
the influence of time. (14-16) Although the per- plane, which he obtains as the result of his piety
former of fruitive activities desires perpetual on earth. Being glorified by songs sung by the
happiness, it is clearly observed that material- Gandharvas and dressed in wonderfully charm-
istic workers are often unhappy and only occa- ing clothes, he enjoys life surrounded by heav-
sionally satisfied, thus proving that they are not enly goddesses. (24) Accompanied by heav-
independent or in control of their destiny. enly women, the enjoyer of the fruits of sacri-
When a person is always under the superior fice goes on pleasure rides in a wonderful air-
control of another, how can he expect any val- plane, which is decorated with circles of tin-
uable results from his own fruitive actions? kling bells and which flies wherever he desires.
(17) It is observed within the material world Being relaxed, comfortable and happy in the
that sometimes even an intelligent person is not heavenly pleasure gardens, he does not con-
happy. Similarly, sometimes even a great fool sider that he is exhausting the fruits of his piety
is happy. The concept of becoming happy and will soon fall down to the mortal world.
through expertly performing material activities (25) Until his pious results are used up, the per-
is simply a useless exhibition of false egotism. former of sacrifice enjoys life in the heavenly
(18) Even if people know how to achieve hap- planets. When the pious results are exhausted,
piness and avoid unhappiness, they still do not however, he falls down from the pleasure gar-
know the process by which death will not be dens of heaven, being moved against his desire
able to exert its power over them. (19) Death is by the force of eternal time. (26)
not at all pleasing, and since everyone is ex-
actly like a condemned man being led to the If a human being is engaged in sinful, irreli-
place of execution, what possible happiness can gious activities, either because of bad associa-
people derive from material objects or the grat- tion or because of his failure to control his
ification they provide? (20) senses, then such a person will certainly de-
velop a personality full of material desires. He
829
thus becomes miserly toward others, greedy such as all-powerful time, the Self, Vedic
and always anxious to exploit the bodies of knowledge, the universe, one’s own nature, re-
women. When the mind is so polluted one be- ligious ceremonies and so on. (34)
comes violent and aggressive and without the
authority of Vedic injunctions slaughters inno- Śrī Uddhava said: O my Lord, a living en-
cent animals for sense gratification. Worship- tity situated within the material body is sur-
ing ghosts and spirits, the bewildered person rounded by the modes of nature and the happi-
falls fully into the grip of unauthorized activi- ness and distress that are born of activities
ties and thus goes to hell, where he receives a caused by these modes. How is it possible that
material body infected by the darkest modes of he is not bound by this material encirclement?
nature. In such a degraded body, he unfortu- It may also be said that the living entity is ulti-
nately continues to perform inauspicious activ- mately transcendental and has nothing to do
ities that greatly increase his future unhappi- with the material world. Then how is he ever
ness, and therefore he again accepts a similar bound by material nature? (35) O my Lord,
material body. What possible happiness can Acyuta, the same living entity is sometimes de-
there be for one who engages in activities inev- scribed as eternally conditioned and at other
itably terminating in death? (27-29) times as eternally liberated. I am not able to un-
derstand, therefore, the actual situation of the
In all the planetary systems, from the heav- living entity. You, my Lord, are the best of
enly to the hellish, and for all of the great dem- those who are expert in answering philosophi-
igods who live for one thousand yuga cycles, cal questions. Please explain to me the symp-
there is fear of Me in My form of time. Even toms by which one can tell the difference be-
Brahmā, who possesses the supreme life span tween a living entity who is eternally liberated
of 311,040,000,000,000 years, is also afraid of and one who is eternally conditioned. In what
Me. (30) The material senses create material various ways would they remain situated, enjoy
activities, either pious or sinful, and the modes life, eat, evacuate, lie down, sit or move about?
of nature set the material senses into motion. (36-37)
The living entity, being fully engaged by the
material senses and modes of nature, experi- SB 11.11: The Symptoms of Conditioned
ences the various results of fruitive work. (31) and Liberated Living Entities
As long as the living entity thinks that the
modes of material nature have separate exist- The Supreme Personality of Godhead
ences, he will be obliged to take birth in many said: My dear Uddhava, due to the influence of
different forms and will experience varieties of the material modes of nature, which are under
material existence. Therefore, the living entity My control, the living entity is sometimes des-
remains completely dependent on fruitive ac- ignated as conditioned and sometimes as liber-
tivities under the modes of nature. (32) The ated. In fact, however, the soul is never really
conditioned soul who remains dependent on bound up or liberated, and since I am the Su-
fruitive activities under the material modes of preme Lord of māyā, which is the cause of the
nature will continue to fear Me, the Supreme modes of nature, I also am never to be consid-
Personality of Godhead, since I impose the re- ered liberated or in bondage. (1) Just as a dream
sults of one’s fruitive activities. Those who ac- is merely a creation of one’s intelligence but
cept the material concept of life, taking the var- has no actual substance, similarly, material
iegatedness of the modes of nature to be fac- lamentation, illusion, happiness, distress and
tual, devote themselves to material enjoyment the acceptance of the material body under the
and are therefore always absorbed in lamenta- influence of māyā are all creations of My illu-
tion and grief. (33) When there is agitation and sory energy. In other words, material existence
interaction of the material modes of nature, the has no essential reality. (2) O Uddhava, both
living entities then describe Me in various ways knowledge and ignorance, being products of
830
māyā, are expansions of My potency. Both son situated within the body created by his pre-
knowledge and ignorance are beginningless vious fruitive activities thinks, “I am the per-
and perpetually award liberation and bondage former of action.” Bewildered by false ego,
to embodied living beings. (3) O most intelli- such a foolish person is therefore bound up by
gent Uddhava, the living entity, called jīva, is fruitive activities, which are in fact carried out
part and parcel of Me, but due to ignorance he by the modes of nature. (10)
has been suffering in material bondage since
time immemorial. By knowledge, however, he An enlightened person fixed in detachment
can be liberated. (4) Thus, My dear Uddhava, engages his body in lying down, sitting, walk-
in the same material body we find opposing ing, bathing, seeing, touching, smelling, eating,
characteristics, such as great happiness and hearing and so on, but is never entangled by
misery. That is because both the Supreme Per- such activities. Indeed, remaining as a witness
sonality of Godhead, who is eternally liberated, to all bodily functions, he merely engages his
as well as the conditioned soul are within the bodily senses with their objects and does not
body. I shall now speak to you about their dif- become entangled like an unintelligent person.
ferent characteristics. (5) By chance, two birds (11) Although the sky, or space, is the resting
have made a nest together in the same tree. The place of everything, the sky does not mix with
two birds are friends and are of a similar nature. anything, nor is it entangled. Similarly, the sun
One of them, however, is eating the fruits of the is not at all attached to the water in which it is
tree, whereas the other, who does not eat the reflected within innumerable reservoirs, and
fruits, is in a superior position due to His po- the mighty wind blowing everywhere is not af-
tency. (6) The bird who does not eat the fruits fected by the innumerable aromas and atmos-
of the tree is the Supreme Personality of God- pheres through which it passes. In the same
head, who by His omniscience perfectly under- way, a self-realized soul is completely detached
stands His own position and that of the condi- from the material body and the material world
tioned living entity, represented by the eating around it. He is like a person who has awakened
bird. That living entity, on the other hand, does and arisen from a dream. With expert vision
not understand himself or the Lord. He is cov- sharpened by detachment, the self-realized soul
ered by ignorance and is thus called eternally cuts all doubts to pieces through knowledge of
conditioned, whereas the Personality of God- the self and completely withdraws his con-
head, being full of perfect knowledge, is eter- sciousness from the expansion of material vari-
nally liberated. (7) One who is enlightened in ety. (12-13) A person is considered to be com-
self-realization, although living within the ma- pletely liberated from the gross and subtle ma-
terial body, sees himself as transcendental to terial bodies when all the functions of his vital
the body, just as one who has arisen from a energy, senses, mind and intelligence are per-
dream gives up identification with the dream formed without material desire. Such a person,
body. A foolish person, however, although not although situated within the body, is not entan-
identical with his material body but transcen- gled. (14)
dental to it, thinks himself to be situated in the
body, just as one who is dreaming sees himself Sometimes for no apparent reason one’s
as situated in an imaginary body. (8) An en- body is attacked by cruel people or violent ani-
lightened person who is free from the contami- mals. At other times and in other places, one
nation of material desire does not consider him- will suddenly be offered great respect or wor-
self to be the performer of bodily activities; ra- ship. One who becomes neither angry when at-
ther, he knows that in all such activities it is tacked nor satisfied when worshiped is actually
only the senses, born of the modes of nature, intelligent. (15) A saintly sage sees with equal
that are contacting sense objects born of the vision and therefore is not affected by that
same modes of nature. (9) An unintelligent per- which is materially good or bad. Indeed, alt-
hough he observes others performing good and
831
bad work and speaking properly and improp- pastimes and qualities are all-auspicious and
erly, the sage does not praise or criticize any- purify the entire universe. A faithful person
one. (16) For the purpose of maintaining his who constantly hears, glorifies and remembers
body, a liberated sage should not act, speak or such transcendental activities, who through
contemplate in terms of material good or bad. dramatic performances relives My pastimes,
Rather, he should be detached in all material beginning with My appearance, and who takes
circumstances, and taking pleasure in self-real- full shelter of Me, dedicating his religious, sen-
ization, he should wander about engaged in this sual and occupational activities for My satisfac-
liberated lifestyle, appearing like a retarded tion, certainly obtains unflinching devotional
person to outsiders. (17) service to Me, the eternal Personality of God-
head. (23-24)
If through meticulous study one becomes
expert in reading Vedic literature but makes no One who has obtained pure devotional ser-
endeavor to fix one’s mind on the Supreme Per- vice by association with My devotees always
sonality of Godhead, then one’s endeavor is engages in worshiping Me. Thus he very easily
certainly like that of a man who works very goes to My abode, which is revealed by My
hard to take care of a cow that gives no milk. In pure devotees. (25)
other words, the fruit of one’s laborious study
of Vedic knowledge will simply be the labor it- Śrī Uddhava said: My dear Lord, O Su-
self. There will be no other tangible result. (18) preme Personality of Godhead, what type of
My dear Uddhava, that man is certainly most person do You consider to be a true devotee,
miserable who takes care of a cow that gives no and what type of devotional service is approved
milk, an unchaste wife, a body totally depend- by great devotees as worthy of being offered to
ent on others, useless children or wealth not uti- Your Lordship? My dear ruler of the universal
lized for the right purpose. Similarly, one who controllers, O Lord of Vaikuṇṭha and almighty
studies Vedic knowledge devoid of My glories God of the universe, I am Your devotee, and
is also most miserable. (19) My dear Uddhava, because I love You I have no other shelter than
an intelligent person should never take to liter- You. Therefore, please explain this to me. (26-
atures that do not contain descriptions of My 27) My dear Lord, as the Absolute Truth You
activities, which purify the whole universe. In- are transcendental to material nature, and like
deed, I create, maintain and annihilate the en- the sky You are never entangled in any way.
tire material manifestation. Among all My pas- Still, being controlled by Your devotees’ love,
time incarnations, the most beloved are Kṛṣṇa You accept many different forms, incarnating
and Balarāma. Any so-called knowledge that according to Your devotees’ desires. (28)
does not recognize these activities of Mine is
simply barren and is not acceptable to those The Supreme Personality of Godhead
who are actually intelligent. (20) said: O Uddhava, a saintly person is merciful
and never injures others. Even if others are ag-
Coming to this conclusion of all knowledge, gressive he is tolerant and forgiving toward all
one should give up the false conception of ma- living entities. His strength and meaning in life
terial variety that one imposes upon the soul come from the truth itself, he is free from all
and thus cease one’s material existence. The envy and jealousy, and his mind is equal in ma-
mind should be fixed on Me, since I am all-per- terial happiness and distress. Thus, he dedicates
vading. (21) My dear Uddhava, if you are not his time to work for the welfare of all others.
able to free your mind from all material disturb- His intelligence is never bewildered by material
ance and thus absorb it completely on the spir- desires, and he has controlled his senses. His
itual platform, then perform all your activities behavior is always pleasing, never harsh and al-
as an offering to Me, without trying to enjoy the ways exemplary, and he is free from posses-
fruits. (22) My dear Uddhava, narrations of My siveness. He never endeavors in ordinary,
832
worldly activities, and he strictly controls his also participate in festivals and ceremonies by
eating. He therefore always remains peaceful singing, dancing, playing musical instruments
and steady. A saintly person is thoughtful and and discussing Me with other Vaiṣṇavas. One
accepts Me as his only shelter. Such a person is should observe all the regularly celebrated an-
very cautious in the execution of his duties and nual festivals by attending ceremonies, pil-
is never subject to superficial transformations, grimages and making offerings. One should
because he is steady and noble, even in a dis- also observe religious vows such as Ekādaśī
tressing situation. He has conquered over the and take initiation by the procedures mentioned
six material qualitiesnamely hunger, thirst, in the Vedas, Pañcarātra and other, similar lit-
lamentation, illusion, old age and death. He is eratures. One should faithfully and lovingly
free from all desire for prestige and offers support the installation of My Deity, and indi-
honor to others. He is expert in reviving the vidually or in cooperation with others one
Kṛṣṇa consciousness of others and therefore should work for the construction of Kṛṣṇa con-
never cheats anyone. Rather, he is a well-wish- scious temples and cities as well as flower gar-
ing friend to all, being most merciful. Such a dens, fruit gardens and special areas to cele-
saintly person must be considered the most brate My pastimes. One should consider one-
learned of men. He perfectly understands that self to be My humble servant, without duplic-
the ordinary religious duties prescribed by Me ity, and thus should help to clean the temple,
in various Vedic scriptures possess favorable which is My home. First one should sweep and
qualities that purify the performer, and he dust thoroughly, and then one should further
knows that neglect of such duties constitutes a cleanse with water and cow dung. Having dried
discrepancy in one’s life. Having taken com- the temple, one should sprinkle scented water
plete shelter at My lotus feet, however, a saintly and decorate the temple with maṇḍalas. One
person ultimately renounces such ordinary reli- should thus act just like My servant. A devotee
gious duties and worships Me alone. He is thus should never advertise his devotional activities;
considered to be the best among all living enti- therefore his service will not be the cause of
ties. (29-32) false pride. One should never use lamps that are
offered to Me for other purposes simply be-
My devotees may or may not know exactly cause there is need of illumination, and simi-
what I am, who I am and how I exist, but if they larly, one should never offer to Me anything
worship Me with unalloyed love, then I con- that has been offered to or used by others.
sider them to be the best of devotees. (33) Whatever is most desired by one within this
material world, and whatever is most dear to
My dear Uddhava, one can give up false oneselfone should offer that very thing to Me.
pride and prestige by engaging in the following Such an offering qualifies one for eternal life.
devotional activities. One may purify oneself (34-41)
by seeing, touching, worshiping, serving, and
offering prayers of glorification and obeisances O saintly Uddhava, please know that you
to My form as the Deity and to My pure devo- may worship Me in the sun, fire, brāhmaṇas,
tees. One should also glorify My transcendental cows, Vaiṣṇavas, sky, wind, water, earth, indi-
qualities and activities, hear with love and faith vidual soul and all living entities. (42)
the narrations of My glories and constantly
meditate on Me. One should offer to Me what- My dear Uddhava, one should worship Me
ever one acquires, and accepting oneself as My within the sun by chanting selected Vedic man-
eternal servant, one should give oneself com- tras and by performing worship and offering
pletely to Me. One should always discuss My obeisances. One may worship Me within fire by
birth and activities and enjoy life by participat- offering oblations of ghee, and one may wor-
ing in festivals, such as Janmāṣṭamī, which glo- ship Me among the brāhmaṇas by respectfully
rify My pastimes. In My temple, one should receiving them as guests, even when uninvited.
833
I can be worshiped within the cows by offerings The Supreme Personality of Godhead
of grass and other suitable grains and parapher- said: My dear Uddhava, by associating with
nalia for the pleasure and health of the cows, My pure devotees one can destroy one’s attach-
and one may worship Me within the Vaiṣṇavas ment for all objects of material sense gratifica-
by offering loving friendship to them and hon- tion. Such purifying association brings Me un-
oring them in all respects. Through steady med- der the control of My devotee. One may per-
itation I am worshiped within the inner space of form the aṣṭāṅga-yoga system, engage in phil-
the heart, and within the air I can be worshiped osophical analysis of the elements of material
by knowledge that prāṇa, the life air, is the nature, practice nonviolence and other ordinary
chief among elements. I am worshiped within principles of piety, chant the Vedas, perform
water by offerings of water itself, along with penances, take to the renounced order of life,
other elements such as flowers and tulasī execute sacrificial performances and dig wells,
leaves, and one may worship Me within the plant trees and perform other public welfare ac-
earth by proper application of confidential seed tivities, give in charity, carry out severe vows,
mantras. One may worship Me within the indi- worship the demigods, chant confidential man-
vidual living entity by offering food and other tras, visit holy places or accept major and minor
enjoyable substances, and one may worship Me disciplinary injunctions, but even by perform-
within all living entities by seeing the Super- ing such activities one does not bring Me under
soul within all of them, thus maintaining equal his control. (1-2) In every yuga many living en-
vision. (43-45) Thus, in the previously men- tities entangled in the modes of passion and ig-
tioned places of worship and according to the norance gained the association of My devotees.
processes I have described, one should medi- Thus, such living entities as the Daityas,
tate on My peaceful, transcendental form with Rākṣasas, birds, beasts, Gandharvas, Apsarās,
four arms holding a conchshell, Sudarśana disc, Nāgas, Siddhas, Cāraṇas, Guhyakas and
club and lotus flower. In this way, one should Vidyādharas, as well as such lower-class hu-
worship Me with fixed attention. (46) One who man beings as the vaiśyas, śūdras, women and
has executed sacrificial performances and pi- others, were able to achieve My supreme
ous works for My satisfaction, and who thus abode. Vṛtrāsura, Prahlāda Mahārāja and others
worships Me with fixed attention, obtains unlike them also achieved My abode by associa-
flinching devotional service unto Me. By the tion with My devotees, as did personalities such
excellent quality of his service such a wor- as Vṛṣaparvā, Bali Mahārāja, Bāṇāsura, Maya,
shiper obtains realized knowledge of Me. (47) Vibhīṣaṇa, Sugrīva, Hanumān, Jāmbavān,
My dear Uddhava, I am personally the ultimate Gajendra, Jaṭāyu, Tulādhāra, Dharma-vyādha,
shelter and way of life for saintly liberated per- Kubjā, the gopīs in Vṛndāvana and the wives of
sons, and thus if one does not engage in My the brāhmaṇas who were performing sacrifice.
loving devotional service, which is made pos- (3-6) The persons I have mentioned did not un-
sible by associating with My devotees, then for dergo serious studies of the Vedic literature,
all practical purposes, one possesses no effec- nor did they worship great saintly persons, nor
tive means for escaping from material exist- did they execute severe vows or austerities.
ence. (48) My dear Uddhava, O beloved of the Simply by association with Me and My devo-
Yadu dynasty, because you are My servant, tees, they achieved Me. (7) The inhabitants of
well-wisher and friend, I shall now speak to Vṛndāvana, including the gopīs, cows, unmov-
you the most confidential knowledge. Please ing creatures such as the twin arjuna trees, ani-
hear as I explain these great mysteries to you. mals, living entities with stunted consciousness
(49) such as bushes and thickets, and snakes such as
Kāliya, all achieved the perfection of life by un-
SB 11.12: Beyond Renunciation and alloyed love for Me and thus very easily
Knowledge achieved Me. (8) Even though one engages
with great endeavor in the mystic yoga system,
834
philosophical speculation, charity, vows, pen-

ances, ritualistic sacrifices, teaching of Vedic The Supreme Personality of Godhead
mantras to others, personal study of the Vedas, said: My dear Uddhava, the Supreme Lord
or the renounced order of life, still one cannot gives life to every living being and is situated
achieve Me. (9) The residents of Vṛndāvana, within the heart along with the life air and pri-
headed by the gopīs, were always completely mal sound vibration. The Lord can be perceived
attached to Me with deepest love. Therefore, in His subtle form within the heart by one’s
when My uncle Akrūra brought My brother mind, since the Lord controls the minds of eve-
Balarāma and Me to the city of Mathurā, the ryone, even great demigods like Lord Śiva. The
residents of Vṛndāvana suffered extreme men- Supreme Lord also assumes a gross form as the
tal distress because of separation from Me and various sounds of the Vedas, composed of short
could not find any other source of happiness. and long vowels and consonants of different in-
(10) Dear Uddhava, all of those nights that the tonations. (17) When sticks of kindling wood
gopīs spent with Me, their most dearly beloved, are vigorously rubbed together, heat is pro-
in the land of Vṛndāvana seemed to them to duced by contact with air, and a spark of fire
pass in less than a moment. Bereft of My asso- appears. Once the fire is kindled, ghee is added
ciation, however, the gopīs felt that those same and the fire blazes. Similarly, I become mani-
nights dragged on forever, as if each night were fest in the sound vibration of the Vedas. (18)
equal to a day of Brahmā. (11) My dear Ud- The functions of the working sensesthe organ
dhava, just as great sages in yoga trance merge of speech, the hands, the legs, the genitals and
into self-realization, like rivers merging into the anusand the functions of the knowledge-ac-
the ocean, and are thus not aware of material quiring sensesthe nose, tongue, eyes, skin and
names and forms, similarly, the gopīs of earsalong with the functions of the subtle
Vṛndāvana were so completely attached to Me senses of mind, intelligence, consciousness and
within their minds that they could not think of false ego, as well as the function of the subtle
their own bodies, or of this world, or of their pradhāna and the interaction of the three modes
future lives. Their entire consciousness was of material natureall these should be under-
simply bound up in Me. (12) All those hun- stood as My materially manifest form. (19)
dreds of thousands of gopīs, understanding Me When many seeds are placed in an agricultural
to be their most charming lover and ardently field, innumerable manifestations of trees,
desiring Me in that way, were unaware of My bushes, vegetables and so on will arise from a
actual position. Yet by intimately associating single source, the soil. Similarly, the Supreme
with Me, the gopīs attained Me, the Supreme Personality of Godhead, who gives life to all
Absolute Truth. (13) Therefore, My dear Ud- and is eternal, originally exists beyond the
dhava, abandon the Vedic mantras as well as scope of the cosmic manifestation. In the
the procedures of supplementary Vedic litera- course of time, however, the Lord, who is the
tures and their positive and negative injunc- resting place of the three modes of nature and
tions. Disregard that which has been heard and the source of the universal lotus flower, in
that which is to be heard. Simply take shelter of which the cosmic manifestation takes place, di-
Me alone, for I am the Supreme Personality of vides His material potencies and thus appears
Godhead, situated within the heart of all condi- to be manifest in innumerable forms, although
tioned souls. Take shelter of Me wholeheart- He is one. (20) Just as woven cloth rests on the
edly, and by My grace be free from fear in all expansion of lengthwise and crosswise threads,
circumstances. (14-15) similarly the entire universe is expanded on the
lengthwise and crosswise potency of the Su-
Śrī Uddhava said: O Lord of all masters of preme Personality of Godhead and is situated
mystic power, I have heard Your words, but the within Him. The conditioned soul has been ac-
doubt in my heart does not go away; thus my cepting material bodies since time immemorial,
mind is bewildered. (16) and these bodies are like great trees sustaining
835
one’s material existence. Just as a tree first passion and ignorance. When passion and igno-
blossoms and then produces fruit, similarly the rance are overcome, their original cause, irreli-
tree of material existence, one’s material body, gion, is quickly vanquished. (3) According to
produces the various results of material exist- the quality of religious scriptures, water, one’s
ence. (21) association with one’s children or with people
in general, the particular place, the time, activ-
This tree of material existence has two ities, birth, meditation, chanting of mantras,
seeds, hundreds of roots, three lower trunks and and purificatory rituals, the modes of nature be-
five upper trunks. It produces five flavors and come differently prominent. (4) Among the ten
has eleven branches and a nest made by two items I have just mentioned, the great sages
birds. The tree is covered by three types of who understand Vedic knowledge have praised
bark, gives two fruits and extends up to the sun. and recommended those that are in the mode of
Those lusty after material enjoyment and dedi- goodness, criticized and rejected those in the
cated to family life enjoy one of the tree’s mode of ignorance, and shown indifference to
fruits, and swanlike men in the renounced order those in the mode of passion. (5)
of life enjoy the other fruit. One who with the
help of the bona fide spiritual masters can un- Until one revives one’s direct knowledge of
derstand this tree to be a manifestation of the the spirit soul and drives away the illusory iden-
potency of the one Supreme Truth appearing in tification with the material body and mind
many forms actually knows the meaning of the caused by the three modes of nature, one must
Vedic literature. (22-23) With steady intelli- cultivate those things in the mode of goodness.
gence you should develop unalloyed devotional By increasing the mode of goodness, one auto-
service by careful worship of the spiritual mas- matically can understand and practice religious
ter, and with the sharpened ax of transcendental principles, and by such practice transcendental
knowledge you should cut off the subtle mate- knowledge is awakened. (6) In a bamboo forest
rial covering of the soul. Upon realizing the Su- the wind sometimes rubs the bamboo stalks to-
preme Personality of Godhead, you should then gether, and such friction generates a blazing
give up that ax of analytic knowledge. (24) fire that consumes the very source of its birth,
the bamboo forest. Thus, the fire is automati-
SB 11.13: The Haṁsa-avatāra Answers cally calmed by its own action. Similarly, by
the Questions of the Sons of Brahmā the competition and interaction of the material
modes of nature, the subtle and gross material
The Supreme Personality of Godhead bodies are generated. If one uses his mind and
said: The three modes of material nature, body to cultivate knowledge, then such enlight-
namely goodness, passion and ignorance, per- enment destroys the influence of the modes of
tain to material intelligence and not to the spirit nature that generated one’s body. Thus, like the
soul. By development of material goodness one fire, the body and mind are pacified by their
can conquer the modes of passion and igno- own actions in destroying the source of their
rance, and by cultivation of transcendental birth. (7)
goodness one may free oneself even from ma-
terial goodness. (1) When the living entity be- Śrī Uddhava said: My dear Kṛṣṇa, gener-
comes strongly situated in the mode of good- ally human beings know that material life
ness, then religious principles, characterized by brings great future unhappiness, and still they
devotional service to Me, become prominent. try to enjoy material life. My dear Lord, how
One can strengthen the mode of goodness by can one in knowledge act just like a dog, an ass
cultivation of those things that are already situ- or a goat? (8)
ated in goodness, and thus religious principles
arise. (2) Religious principles, strengthened by
the mode of goodness, destroy the influence of
836
The Supreme Personality of Godhead The sages headed by Sanaka said: O Lord,
said: My dear Uddhava, a person bereft of in- people’s minds are naturally attracted to mate-
telligence first falsely identifies himself with rial sense objects, and similarly the sense ob-
the material body and mind, and when such jects in the form of desire enter within the mind.
false knowledge arises within one’s conscious- Therefore, how can a person who desires liber-
ness, material passion, the cause of great suf- ation, who desires to cross over activities of
fering, pervades the mind, which by nature is sense gratification, destroy this mutual rela-
situated in goodness. Then the mind, contami- tionship between the sense objects and the
nated by passion, becomes absorbed in making mind? Please explain this to us. (17)
and changing many plans for material advance-
ment. Thus, by constantly thinking of the The Supreme Personality of Godhead
modes of material nature, a foolish person is af- said: My dear Uddhava, Brahmā himself, who
flicted with unbearable material desires. (9-10) is born directly from the body of the Lord and
One who does not control the material senses who is the creator of all living entities within
comes under the control of material desires and the material world, being the best of the demi-
is thus bewildered by the strong waves of the gods, seriously contemplated the question of
mode of passion. Such a person executes mate- his sons headed by Sanaka. The intelligence of
rial activities, although clearly seeing that the Brahmā, however, was affected by his own ac-
result will be future unhappiness. (11) Alt- tivities of creation, and thus he could not dis-
hough the intelligence of a learned person may cover the essential answer to this question. (18)
be bewildered by the modes of passion and ig- Lord Brahmā desired to attain the answer to the
norance, he should again carefully bring the question that was puzzling him, and thus he
mind under control. By clearly seeing the con- fixed his mind on Me, the Supreme Lord. At
tamination of the modes of nature, he does not that time, in My form of Haṁsa, I became vis-
become attached. (12) A person should be at- ible to Lord Brahmā. (19) Thus seeing Me, the
tentive and grave and never lazy or morose. sages, placing Brahmā in the lead, came for-
Mastering the yoga procedures of breathing and ward and worshiped My lotus feet. Then they
sitting properly, one should practice fixing the frankly asked Me, “Who are You?” (20) My
mind on Me at dawn, noon and sunset, and thus dear Uddhava, the sages, being eager to under-
gradually the mind should be completely ab- stand the ultimate truth of the yoga system, thus
sorbed in Me. (13) inquired from Me. Now please hear as I explain
that which I spoke unto the sages. (21) My dear
The actual yoga system as taught by My brāhmaṇas, if, when asking Me who I am, you
devotees, headed by Sanaka-kumāra, is simply believe that I am also a jīva soul and that there
this: Having withdrawn the mind from all other is no ultimate difference between ussince all
objects, one should directly and appropriately souls are ultimately one without individuali-
absorb it in Me. (14) tythen how is your question possible or appro-
priate? Ultimately, what is the real situation or
Śrī Uddhava said: My dear Keśava, at what resting place both of yourselves and of Me?
time and in what form did You instruct the sci- (22)
ence of yoga to Sanaka and his brothers? I now
desire to know about these things. (15) If by asking Me “Who are You?” you were
referring to the material body, then I must point
The Supreme Personality of Godhead out that all material bodies are constituted of
said: Once, the mental sons of Lord Brahmā, five elements, namely earth, water, fire, air and
namely, the sages headed by Sanaka, inquired ether. Thus, you should have asked, “Who are
from their father about the difficult subject mat- you five?” If you consider that all material bod-
ter of the supreme goal of yoga. (16) ies are ultimately one, being constituted essen-
tially of the same elements, then your question
837
is still meaningless, since there would be no ues and goals in life rather than seeing every-
deep purpose in distinguishing one body from thing within Me, then although apparently
another. Thus, it appears that in asking My awake, one is actually dreaming due to incom-
identity, you are merely speaking words, with- plete knowledge, just as one may dream that
out any real meaning or purpose. (23) Within one has wakened from a dream. (30) Those
this world, whatever is perceived by the mind, states of existence that are conceived of as sep-
speech, eyes or other senses is Me alone and arate from the Supreme Personality of Godhead
nothing besides Me. All of you please under- have no actual existence, although they create
stand this by a straightforward analysis of the a sense of separation from the Absolute Truth.
facts. (24) My dear sons, the mind has a natural Just as the seer of a dream imagines many dif-
proclivity to enter into the material sense ob- ferent activities and rewards, similarly, because
jects, and similarly the sense objects enter into of the sense of an existence separate from the
the mind; but both this material mind and the Lord’s existence, the living entity falsely per-
sense objects are merely designations that forms fruitive activities, thinking them to be the
cover the spirit soul, who is part and parcel of cause of future rewards and destinations. (31)
Me. (25) A person who has thus achieved Me
by understanding that he is not different from While awake the living entity enjoys with all
Me realizes that the material mind is lodged of his senses the fleeting characteristics of the
within the sense objects because of constant material body and mind; while dreaming he en-
sense gratification, and that the material objects joys similar experiences within the mind; and
are existing prominently within the material in deep dreamless sleep all such experiences
mind. Having understood My transcendental merge into ignorance. By remembering and
nature, he gives up both the material mind and contemplating the succession of wakefulness,
its objects. (26) Waking, sleeping and deep dreaming and deep sleep, the living entity can
sleep are the three functions of the intelligence understand that he is one throughout the three
and are caused by the modes of material nature. stages of consciousness and is transcendental.
The living entity within the body is ascertained Thus, he becomes the lord of the senses. (32)
to possess characteristics different from these You should consider how, by the influence of
three states and thus remains as a witness to My illusory energy, these three states of the
them. (27) The spirit soul is trapped in the mind, caused by the modes of nature, have been
bondage of material intelligence, which awards artificially imagined to exist in Me. Having def-
him constant engagement in the illusory modes initely ascertained the truth of the soul, you
of nature. But I am the fourth stage of con- should utilize the sharpened sword of
sciousness, beyond wakefulness, dreaming and knowledge, acquired by logical reflection and
deep sleep. Becoming situated in Me, the soul from the instructions of sages and Vedic litera-
should give up the bondage of material con- tures, to completely cut off the false ego, which
sciousness. At that time, the living entity will is the breeding ground of all doubts. All of you
automatically renounce the material sense ob- should then worship Me, who am situated
jects and the material mind. (28) The false ego within the heart. (33)
of the living entity places him in bondage and
awards him exactly the opposite of what he re- One should see that the material world is a
ally desires. Therefore, an intelligent person distinct illusion appearing in the mind, because
should give up his constant anxiety to enjoy material objects have an extremely flickering
material life and remain situated in the Lord, existence and are here today and gone tomor-
who is beyond the functions of material con- row. They can be compared to the streaking red
sciousness. (29) According to My instructions, line created by whirling a fiery stick. The spirit
one should fix the mind on Me alone. If, how- soul by nature exists in the single state of pure
ever, one continues to see many different val- consciousness. However, in this world he ap-
838
pears in many different forms and stages of ex- superior transcendental qualities, such as being
istence. The modes of nature divide the soul’s beyond the modes of nature, detached, the well-
consciousness into normal wakefulness, wisher, the most dear, the Supersoul, equally
dreaming and dreamless sleep. All such varie- situated everywhere, and free from material en-
ties of perception, however, are actually māyā tanglementall such qualities, free from the
and exist only like a dream. (34) Having under- transformations of material qualities, find their
stood the temporary illusory nature of material shelter and worshipable object in Me. (40)
things, and thus having pulled one’s vision
away from illusion, one should remain without [Lord Kṛṣṇa continued:] My dear Ud-
material desires. By experiencing the happiness dhava, thus all of the doubts of the sages headed
of the soul, one should give up material speak- by Sanaka were destroyed by My words. Fully
ing and activities. If sometimes one must ob- worshiping Me with transcendental love and
serve the material world, one should remember devotion, they chanted My glories with excel-
that it is not ultimate reality and therefore one lent hymns. (41) The greatest of sages, headed
has given it up. By such constant remembrance by Sanaka Ṛṣi, thus perfectly worshiped and
up till the time of death, one will not again fall glorified Me, and as Lord Brahmā looked on, I
into illusion. (35) Just as a drunken man does returned to My own abode. (42)
not notice if he is wearing his coat or shirt, sim-
ilarly, one who is perfect in self-realization and SB 11.14: Lord Kṛṣṇa Explains the Yoga
who has thus achieved his eternal identity does System to Śrī Uddhava
not notice whether the temporary body is sitting
or standing. Indeed, if by God’s will the body ŚrīUddhava said: My dear Kṛṣṇa, the
is finished or if by God’s will he obtains a new learned sages who explain Vedic literature rec-
body, a self-realized soul does not notice, just ommend various processes for perfecting one’s
as a drunken man does not notice the situation life. Considering these varieties of viewpoint,
of his outward dress. (36) my Lord, please tell me whether all these pro-
cesses are equally important, or whether one of
The material body certainly moves under the them is supreme. (1) My dear Lord, You have
control of supreme destiny and therefore must clearly explained the process of unalloyed de-
continue to live along with the senses and vital votional service, by which a devotee removes
air as long as one’s karma is in effect. A self- all material association from his life, enabling
realized soul, however, who is awakened to the him to fix his mind on You. (2)
absolute reality and who is thus highly situated
in the perfect stage of yoga, will never again The Supreme Personality of Godhead
surrender to the material body and its manifold said: By the influence of time, the transcenden-
manifestations, knowing it to be just like a body tal sound of Vedic knowledge was lost at the
visualized in a dream. (37) My dear brāhmaṇas, time of annihilation. Therefore, when the sub-
I have now explained to you the confidential sequent creation took place, I spoke the Vedic
knowledge of Sāṅkhya, by which one philo- knowledge to Brahmā because I Myself am the
sophically distinguishes matter from spirit, and religious principles enunciated in the Vedas.
of aṣṭāṅga-yoga, by which one links up with the (3) Lord Brahmā spoke this Vedic knowledge
Supreme. Please understand that I am the Su- to his eldest son, Manu, and the seven great
preme Personality of Godhead, Viṣṇu, and that sages headed by Bhṛgu Muni then accepted the
I have appeared before you desiring to explain same knowledge from Manu. (4) From the fore-
your actual religious duties. (38) O best of the fathers headed by Bhṛgu Muni and other sons
brāhmaṇas, please know that I am the supreme of Brahmā appeared many children and de-
shelter of the yoga system, analytic philosophy, scendants, who assumed different forms as
virtuous action, truthful religious principles, demigods, demons, human beings, Guhyakas,
power, beauty, fame and self-control. (39) All Siddhas, Gandharvas, Vidyādharas, Cāraṇas,
839
Kindevas, Kinnaras, Nāgas, Kimpuruṣas, and systems, nor the eightfold perfection of yoga,
so on. All of the many universal species, along nor liberation from birth and death. Such a per-
with their respective leaders, appeared with dif- son desires Me alone. (14) My dear Uddhava,
ferent natures and desires generated from the neither Lord Brahmā, Lord Śiva, Lord
three modes of material nature. Therefore, be- Saṅkarṣaṇa, the goddess of fortune nor indeed
cause of the different characteristics of the liv- My own self are as dear to Me as you are. (15)
ing entities within the universe, there are a great With the dust of My devotees’ lotus feet I de-
many Vedic rituals, mantras and rewards. (5-7) sire to purify the material worlds, which are sit-
Thus, due to the great variety of desires and na- uated within Me. Thus, I always follow the
tures among human beings, there are many dif- footsteps of My pure devotees, who are free
ferent theistic philosophies of life, which are from all personal desire, rapt in thought of My
handed down through tradition, custom and pastimes, peaceful, without any feelings of en-
disciplic succession. There are other teachers mity, and of equal disposition everywhere. (16)
who directly support atheistic viewpoints. (8) O Those who are without any desire for personal
best among men, the intelligence of human be- gratification, whose minds are always attached
ings is bewildered by My illusory potency, and to Me, who are peaceful, without false ego and
thus, according to their own activities and merciful to all living entities, and whose con-
whims, they speak in innumerable ways about sciousness is never affected by opportunities
what is actually good for people. (9) Some say for sense gratificationsuch persons enjoy in Me
that people will be happy by performing pious a happiness that cannot be known or achieved
religious activities. Others say that happiness is by those lacking such detachment from the ma-
attained through fame, sense gratification, terial world. (17)
truthfulness, self-control, peace, self-interest,
political influence, opulence, renunciation, My dear Uddhava, if My devotee has not
consumption, sacrifice, penance, charity, vows, fully conquered his senses, he may be harassed
regulated duties or strict disciplinary regula- by material desires, but because of his unflinch-
tion. Each process has its proponents. (10) All ing devotion for Me, he will not be defeated by
the persons I have just mentioned obtain tem- sense gratification. (18) My dear Uddhava, just
porary fruits from their material work. Indeed, as a blazing fire turns firewood into ashes, sim-
the meager and miserable situations they ilarly, devotion unto Me completely burns to
achieve bring future unhappiness and are based ashes sins committed by My devotees. (19) My
on ignorance. Even while enjoying the fruits of dear Uddhava, the unalloyed devotional service
their work, such persons are filled with lamen- rendered to Me by My devotees brings Me un-
tation. (11) der their control. I cannot be thus controlled by
those engaged in mystic yoga, Sāṅkhya philos-
O learned Uddhava, those who fix their con- ophy, pious work, Vedic study, austerity or re-
sciousness on Me, giving up all material de- nunciation. (20) Only by practicing unalloyed
sires, share with Me a happiness that cannot devotional service with full faith in Me can one
possibly be experienced by those engaged in obtain Me, the Supreme Personality of God-
sense gratification. (12) One who does not de- head. I am naturally dear to My devotees, who
sire anything within this world, who has take Me as the only goal of their loving service.
achieved peace by controlling his senses, By engaging in such pure devotional service,
whose consciousness is equal in all conditions even the dog-eaters can purify themselves from
and whose mind is completely satisfied in Me the contamination of their low birth. (21) Nei-
finds only happiness wherever he goes. (13) ther religious activities endowed with honesty
One who has fixed his consciousness on Me de- and mercy nor knowledge obtained with great
sires neither the position or abode of Lord penance can completely purify one’s con-
Brahmā or Lord Indra, nor an empire on the sciousness if they are bereft of loving service to
earth, nor sovereignty in the lower planetary Me. (22) If one’s hairs do not stand on end, how
840
can the heart melt? And if the heart does not nature should his meditation be, and upon
melt, how can tears of love flow from the eyes? which form should he meditate? Kindly explain
If one does not cry in spiritual happiness, how to me this topic of meditation. (31)
can one render loving service to the Lord? And
without such service, how can the conscious- The Supreme Personality of Godhead
ness be purified? (23) A devotee whose speech said: Sitting on a level seat that is not too high
is sometimes choked up, whose heart melts, or too low, keeping the body straight and erect
who cries continually and sometimes laughs, yet comfortable, placing the two hands on one’s
who feels ashamed and cries out loudly and lap and focusing the eyes on the tip of one’s
then dancesa devotee thus fixed in loving ser- nose, one should purify the pathways of breath-
vice to Me purifies the entire universe. (24) Just ing by practicing the mechanical exercises of
as gold, when smelted in fire, gives up its im- pūraka, kumbhaka and recaka, and then one
purities and returns to its pure brilliant state, should reverse the procedure(recaka,
similarly, the spirit soul, absorbed in the fire of kumbhaka, pūraka). Having fully controlled the
bhakti-yoga, is purified of all contamination senses, one may thus practice prāṇāyāma step
caused by previous fruitive activities and re- by step. (32-33) Beginning from the
turns to its original position of serving Me in mūlādhāra-cakra, one should move the life air
the spiritual world. (25) When a diseased eye is continuously upward like the fibers in the lotus
treated with medicinal ointment it gradually re- stalk until one reaches the heart, where the sa-
covers its power to see. Similarly, as a con- cred syllable om is situated like the sound of a
scious living entity cleanses himself of material bell. One should thus continue raising the sa-
contamination by hearing and chanting the pi- cred syllable upward the distance of twelve
ous narrations of My glories, he regains his aṅgulas, and there the oṁkāra should be joined
ability to see Me, the Absolute Truth, in My together with the fifteen vibrations produced
subtle spiritual form. (26) with anusvāra. (34) Being fixed in the oṁkāra,
one should carefully practice the prāṇāyāma
The mind of one meditating upon the objects system ten times at each sunrise, noon and sun-
of sense gratification is certainly entangled in set. Thus, after one month one will have con-
such objects, but if one constantly remembers quered the life air. (35)
Me, then the mind is absorbed in Me. (27)
Therefore, one should reject all material pro- Keeping the eyes half closed and fixed on
cesses of elevation, which are like the mental the tip of one’s nose, being enlivened and alert,
creations of a dream, and should completely ab- one should meditate on the lotus flower situated
sorb one’s mind in Me. By constantly thinking within the heart. This lotus has eight petals and
of Me, one becomes purified. (28) Being con- is situated on an erect lotus stalk. One should
scious of the eternal self, one should give up meditate on the sun, moon and fire, placing
association with women and those intimately them one after the other within the whorl of that
associated with women. Sitting fearlessly in a lotus flower. Placing My transcendental form
solitary place, one should concentrate the mind within the fire, one should meditate upon it as
on Me with great attention. (29) Of all kinds of the auspicious goal of all meditation. That form
suffering and bondage arising from various at- is perfectly proportioned, gentle and cheerful.
tachments, none is greater than the suffering It possesses four beautiful long arms, a charm-
and bondage arising from attachment to women ing, beautiful neck, a handsome forehead, a
and intimate contact with those attached to pure smile and glowing, shark-shaped earrings
women. (30) suspended from two identical ears. That spir-
itual form is the color of a dark rain cloud and
Śrī Uddhava said: My dear lotus-eyed is garbed in golden-yellowish silk. The chest of
Kṛṣṇa, by what process should one who desires that form is the abode of Śrīvatsa and the god-
liberation meditate upon You, of what specific dess of fortune, and that form is also decorated
841
with a conchshell, disc, club, lotus flower and Śrī Uddhava said: My dear Lord Acyuta,
garland of forest flowers. The two brilliant lo- by what process can mystic perfection be
tus feet are decorated with ankle bells and achieved, and what is the nature of such perfec-
bracelets, and that form exhibits the Kaustubha tion? How many mystic perfections are there?
gem along with an effulgent crown. The upper Please explain these things to me. Indeed, You
hips are beautified by a golden belt, and the are the bestower of all mystic perfections. (2)
arms are decorated with valuable bracelets. All
of the limbs of that beautiful form capture the The Supreme Personality of Godhead
heart, and the face is beautified by merciful said: The masters of the yoga system have de-
glancing. Pulling the senses back from the clared that there are eighteen types of mystic
sense objects, one should be grave and self- perfection and meditation, of which eight are
controlled and should use the intelligence to primary, having their shelter in Me, and ten are
strongly fix the mind upon all of the limbs of secondary, appearing from the material mode
My transcendental body. Thus one should med- of goodness. (3) Among the eight primary mys-
itate upon that most delicate transcendental tic perfections, the three by which one trans-
form of Mine. (36-42) forms one’s own body are aṇimā, becoming
smaller than the smallest; mahimā, becoming
One should then pull the consciousness back greater than the greatest; and laghimā, becom-
from all the limbs of that transcendental body. ing lighter than the lightest. Through the per-
At that time, one should meditate only on the fection of prāpti one acquires whatever one de-
wonderfully smiling face of the Lord. (43) Be- sires, and through prākāmya-siddhi one experi-
ing established in meditation on the Lord’s ences any enjoyable object, either in this world
face, one should then withdraw the conscious- or the next. Through īśitā-siddhi one can ma-
ness and fix it in the sky. Then giving up such nipulate the subpotencies of māyā, and through
meditation, one should become established in the controlling potency called vaśitā-siddhi one
Me and give up the process of meditation alto- is unimpeded by the three modes of nature. One
gether. (44) One who has completely fixed his who has acquired kāmāvasāyitā-siddhi can ob-
mind on Me should see Me within his own soul tain anything from anywhere, to the highest
and should see the individual soul within Me, possible limit. My dear gentle Uddhava, these
the Supreme Personality of Godhead. Thus, he eight mystic perfections are considered to be
sees the individual souls united with the Su- naturally existing and unexcelled within this
preme Soul, just as one sees the sun’s rays com- world. (4-5) The ten secondary mystic perfec-
pletely united with the sun. (45) When the yogī tions arising from the modes of nature are the
thus controls his mind by intensely concen- powers of freeing oneself from hunger and
trated meditation, his illusory identification thirst and other bodily disturbances, hearing
with material objects, knowledge and activities and seeing things far away, moving the body at
is very quickly extinguished. (46) the speed of the mind, assuming any form one
desires, entering the bodies of others, dying
SB 11.15: Lord Kṛṣṇa’s Description of when one desires, witnessing the pastimes be-
Mystic Yoga Perfections tween the demigods and the celestial girls
called Apsarās, completely executing one’s de-
The Supreme Personality of Godhead termination and giving orders whose fulfill-
said: My dear Uddhava, the mystic perfections ment is unimpeded. (6-7) The power to know
of yoga are acquired by a yogī who has con- past, present and future; tolerance of heat, cold
quered his senses, steadied his mind, conquered and other dualities; knowing the minds of oth-
the breathing process and fixed his mind on ers; checking the influence of fire, sun, water,
Me. (1) poison, and so on; and remaining unconquered
by othersthese constitute five perfections of the
mystic process of yoga and meditation. I am
842
simply listing these here according to their happiness, wherein all his desires are com-
names and characteristics. Now please learn pletely fulfilled. (17) A human being who con-
from Me how specific mystic perfections arise centrates on Me as the upholder of religious
from specific meditations and also of the par- principles, the personification of purity and the
ticular processes involved. (8-9) Lord of Śvetadvīpa obtains the pure existence
in which he is freed from the six waves of ma-
One who worships Me in My atomic form terial disturbance, namely hunger, thirst, decay,
pervading all subtle elements, fixing his mind death, grief and illusion. (18) That purified liv-
on that alone, obtains the mystic perfection ing entity who fixes his mind on the extraordi-
called aṇimā. (10) One who absorbs his mind nary sound vibrations occurring within Me as
in the particular form of the mahat-tattva and the personified sky and total life air is then able
thus meditates upon Me as the Supreme Soul of to perceive within the sky the speaking of all
the total material existence achieves the mystic living entities. (19) Merging one’s sight into the
perfection called mahimā. By further absorbing sun planet and then the sun planet into one’s
the mind in the situation of each individual el- eyes, one should meditate on Me as existing
ement such as the sky, air, fire, and so on, one within the combination of sun and vision; thus
progressively acquires the greatness of each one acquires the power to see any distant thing.
material element. (11) I exist within everything, (20) The yogī who completely absorbs his mind
and I am therefore the essence of the atomic in Me, and who then makes use of the wind that
constituents of material elements. By attaching follows the mind to absorb the material body in
his mind to Me in this form, the yogī may Me, obtains through the potency of meditation
achieve the perfection called laghimā, by which on Me the mystic perfection by which his body
he realizes the subtle atomic substance of time. immediately follows his mind wherever it goes.
(12) Fixing his mind completely in Me within (21) When the yogī, applying his mind in a cer-
the element of false ego generated from the tain way, desires to assume a particular form,
mode of goodness, the yogī obtains the power that very form immediately appears. Such per-
of mystic acquisition, by which he becomes the fection is possible by absorbing the mind in the
proprietor of the senses of all living entities. He shelter of My inconceivable mystic potency, by
obtains such perfection because his mind is ab- which I assume innumerable forms. (22) When
sorbed in Me. (13) One who concentrates all a perfect yogī desires to enter another’s body,
mental activities in Me as the Supersoul of that he should meditate upon himself within the
phase of the mahat-tattva which manifests the other body, and then, giving up his own gross
chain of fruitive activities obtains from Me, body, he should enter the other’s body through
whose appearance is beyond material percep- the pathways of air, as easily as a bee leaves
tion, the most excellent mystic perfection one flower and flies into another. (23) The yogī
called prākāmya. (14) One who places his con- who has achieved the mystic perfection called
sciousness on Viṣṇu, the Supersoul, the prime svacchanda-mṛtyu blocks the anus with the heel
mover and Supreme Lord of the external en- of the foot and then lifts the soul from the heart
ergy consisting of three modes, obtains the to the chest, to the neck and finally to the head.
mystic perfection of controlling other condi- Situated within the brahma-randhra, the yogī
tioned souls, their material bodies and their then gives up his material body and guides the
bodily designations. (15) The yogī who places spirit soul to the selected destination. (24) The
his mind in My form of Nārāyaṇa, known as the yogī who desires to enjoy in the pleasure gar-
fourth factor, full of all opulences, becomes en- dens of the demigods should meditate on the
dowed with My nature and thus obtains the purified mode of goodness, which is situated
mystic perfection called vaśitā. (16) One who within Me, and then the heavenly women, gen-
fixes his pure mind on Me in My manifestation erated from the mode of goodness, will ap-
as the impersonal Brahman obtains the greatest proach him in airplanes. (25)
843
A yogī who has faith in Me, absorbing his bodies, similarly, I cannot be covered by any-
mind in Me and knowing that My purpose is thing else. I exist within everything as the Su-
always fulfilled, will always achieve his pur- persoul and outside of everything in My all-
pose by the very means he has determined to pervading feature. (36)
follow. (26) A person who perfectly meditates
on Me acquires My nature of being the supreme SB 11.16: The Lord’s Opulence
ruler and controller. His order, like Mine, can
never be frustrated by any means. (27) A yogī Śrī Uddhava said: My dear Lord, You are
who has purified his existence by devotion to beginningless and endless, the Absolute Truth
Me and who thus expertly knows the process of Himself, unlimited by anything else. You are
meditation obtains knowledge of past, present the protector and life-giver, the destruction and
and future. He can therefore see the birth and creation of all things that exist. (1) My dear
death of himself and others. (28) Just as the Lord, although it is difficult for the impious to
bodies of aquatics cannot be injured by water, understand that You are situated in all superior
similarly, the body of a yogī whose conscious- and inferior creations, those brāhmaṇas who
ness is pacified by devotion to Me and who is are actual knowers of the Vedic conclusion
fully developed in yoga science cannot be in- worship You in truth. (2) Please tell me of the
jured by fire, sun, water, poison, and so forth. perfections that great sages achieve by wor-
(29) My devotee becomes unconquerable by shiping You with devotion. Also, kindly ex-
meditating on My opulent incarnations, which plain which of Your different forms they wor-
are decorated with Śrīvatsa and various weap- ship. (3) O my Lord, maintainer of all, although
ons and are endowed with imperial parapherna- You are the Supersoul of the living entities,
lia such as flags, ornamental umbrellas and You remain hidden. Thus being bewildered by
fans. (30) You, the living entities cannot see You, alt-
hough You are seeing them. (4) O supremely
A learned devotee who worships Me potent Lord, please explain to me Your innu-
through yoga meditation certainly obtains in all merable potencies, which You manifest on the
respects the mystic perfections that I have de- earth, in heaven, in hell and indeed in all direc-
scribed. (31) For a sage who has conquered his tions. I offer my humble obeisances at Your lo-
senses, breathing and mind, who is self-con- tus feet, which are the shelter of all holy places.
trolled and always absorbed in meditation on (5)
Me, what mystic perfection could possibly be
difficult to achieve? (32) Learned experts in de- The Supreme Personality of Godhead
votional service state that the mystic perfec- said: O best of those who know how to inquire,
tions of yoga that I have mentioned are actually on the Battlefield of Kurukṣetra, Arjuna, desir-
impediments and are a waste of time for one ing to fight with his rivals, asked Me the same
who is practicing the supreme yoga, by which question that you are now posing. (6)
one achieves all perfection in life directly from
Me. (33) Whatever mystic perfections can be On the Battlefield of Kurukṣetra Arjuna
achieved by good birth, herbs, austerities and thought that killing his relatives would be an
mantras can all be achieved by devotional ser- abominable, irreligious activity, motivated
vice to Me; indeed, one cannot achieve the ac- only by his desire to acquire a kingdom. He
tual perfection of yoga by any other means. therefore desisted from the battle, thinking, “I
(34) My dear Uddhava, I am the cause, the pro- would be the killer of my relatives. They would
tector and the Lord of all mystic perfections, of be destroyed.” Thus Arjuna was afflicted with
the yoga system, of analytic knowledge, of pure mundane consciousness. (7) At that time I en-
activity and of the community of learned Vedic lightened Arjuna, the tiger among men, with
teachers. (35) Just as the same material ele- logical arguments, and thus in the front of the
ments exist within and outside of all material battle Arjuna addressed Me with questions in
844
the same way that you are now inquiring. (8) brāhmaṇas. (19) Among sacred and flowing
My dear Uddhava, I am the Supersoul of all liv- things I am the holy Ganges, and among steady
ing entities, and therefore I am naturally their bodies of water I am the ocean. Among weap-
well-wisher and supreme controller. Being the ons I am the bow, and of the wielders of weap-
creator, maintainer and annihilator of all enti- ons I am Lord Śiva. (20)
ties, I am not different from them. (9) I am the
ultimate goal of all those seeking progress, and Among residences I am Mount Sumeru, and
I am time among those who exert control. I am of impervious places I am the Himālayas.
the equilibrium of the modes of material nature, Among trees I am the holy fig tree, and among
and I am natural virtue among the pious. (10) plants I am those that bear grains. (21) Among
Among things possessing qualities I am the pri- priests I am Vasiṣṭha Muni, and among those
mary manifestation of nature, and among great highly situated in Vedic culture I am Bṛhaspati.
things I am the total material creation. Among I am Kārtikeya among great military leaders,
subtle things I am the spirit soul, and of things and among those advancing in superior ways of
that are difficult to conquer I am the mind. (11) life I am the great personality Lord Brahmā.
Among the Vedas I am their original teacher, (22) Among sacrifices I am study of the Veda,
Lord Brahmā, and of all mantras I am the three- and I am nonviolence among vows. Among all
lettered oṁkāra. Among letters I am the first things that purify I am the wind, fire, the sun,
letter, “a,” and among sacred meters I am the water and speech. (23) Among the eight pro-
Gāyatrī mantra. (12) Among the demigods I am gressive states of yoga I am the final stage,
Indra, and among the Vasus I am Agni, the god samādhi, in which the soul is completely sepa-
of fire. I am Viṣṇu among the sons of Aditi, and rated from illusion. Among those desiring vic-
among the Rudras I am Lord Śiva. (13) Among tory I am prudent political counsel, and among
saintly brāhmaṇas I am Bhṛgu Muni, and I am processes of expert discrimination I am the sci-
Manu among saintly kings. I am Nārada Muni ence of the soul, by which one distinguishes
among saintly demigods, and I am Kāmadhenu spirit from matter. Among all speculative phi-
among cows. (14) I am Lord Kapila among per- losophers I am diversity of perception. (24)
fected beings and Garuḍa among birds. I am Among ladies I am Śatarūpā, and among male
Dakṣa among the progenitors of mankind, and personalities I am her husband, Svāyambhuva
I am Aryamā among the forefathers. (15) My Manu. I am Nārāyaṇa among the sages and
dear Uddhava, among the demoniac sons of Sanat-kumāra among brahmacārīs. (25)
Diti know Me to be Prahlāda Mahārāja, the Among religious principles I am renunciation,
saintly lord of the asuras. Among the stars and and of all types of security I am consciousness
herbs I am their lord, Candra(the moon), and of the eternal soul within. Of secrets I am pleas-
among Yakṣas and Rākṣasas I am the lord of ant speech and silence, and among sexual pairs
wealth, Kuvera. (16) I am Airāvata among I am Brahmā. (26) Among the vigilant cycles
lordly elephants, and among aquatics I am Var- of time I am the year, and among seasons I am
uṇa, the lord of the seas. Among all things that spring. Among months I am Mārgaśīrṣa, and
heat and illuminate I am the sun, and among among lunar houses I am the auspicious Abhi-
human beings I am the king. (17) Among jit. (27) Among ages I am the Satya-yuga, the
horses I am Uccaiḥśravā, and I am gold among age of truth, and among steady sages I am
metals. I am Yamarāja among those who sup- Devala and Asita. Among those who have di-
press and punish, and among serpents I am vided the Vedas I am Kṛṣṇa Dvaipāyana Veda-
Vāsuki. (18) O sinless Uddhava, among the vyāsa, and among learned scholars I am
best of snakes I am Anantadeva, and among Śukrācārya, the knower of spiritual science.
those animals with sharp horns or teeth I am the (28) Among those entitled to the name Bhaga-
lion. Among the social orders I am the fourth, vān I am Vāsudeva, and indeed, you, Uddhava,
or the renounced order of life, and among the represent Me among the devotees. I am
occupational divisions I am the first, the Hanumān among the Kimpuruṣas, and among
845
the Vidyādharas I am Sudarśana. (29) Among humility, renunciation, mental pleasure, for-
jewels I am the ruby, and among beautiful tune, strength, tolerance or spiritual knowledge
things I am the lotus cup. Among all types of there may be is simply an expansion of My op-
grass I am the sacred kuśa, and of oblations I ulence. (40)
am ghee and other ingredients obtained from
the cow. (30) Among the enterprising I am for- I have briefly described to you all My spir-
tune, and among the cheaters I am gambling. I itual opulences and also the extraordinary ma-
am the forgiveness of the tolerant and the good terial features of My creation, which are per-
qualities of those in the mode of goodness. (31) ceived by the mind and defined in different
Of the powerful I am bodily and mental ways according to circumstances. (41) There-
strength, and I am the devotional activities of fore, control your speaking, subdue the mind,
My devotees. My devotees worship Me in nine conquer the life air, regulate the senses and
different forms, among which I am the original through purified intelligence bring your ra-
and primary Vāsudeva. (32) Among the tional faculties under control. In this way you
Gandharvas I am Viśvāvasu, and I am will never again fall onto the path of material
Pūrvacitti among the heavenly Apsaras. I am existence. (42) A transcendentalist who does
the steadiness of mountains and the fragrant not completely control his words and mind by
aroma of the earth. (33) I am the sweet taste of superior intelligence will find that his spiritual
water, and among brilliant things I am the sun. vows, austerities and charity flow away just as
I am the effulgence of the sun, moon and stars, water flows out of an unbaked clay pot. (43)
and I am the transcendental sound that vibrates Being surrendered to Me, one should control
in the sky. (34) Among those dedicated to brah- the speech, mind and life air, and then through
minical culture I am Bali Mahārāja, the son of loving devotional intelligence one will com-
Virocana, and I am Arjuna among heroes. In- pletely fulfill the mission of life. (44)
deed, I am the creation, maintenance and anni-
hilation of all living entities. (35) I am the func- SB 11.17: Lord Kṛṣṇa’s Description of
tions of the five working sensesthe legs, the Varṇāśrama System
speech, anus, hands and sex organsas well as
those of the five knowledge-acquiring sens- Śrī Uddhava said: My dear Lord, previ-
estouch, sight, taste, hearing and smell. I am ously You described the principles of devo-
also the potency by which each of the senses tional service that are to be practiced by follow-
experiences its particular sense object. (36) I ers of the varṇāśrama system and even ordi-
am form, taste, aroma, touch and sound; false nary, unregulated human beings. My dear lo-
ego; the mahat-tattva; earth, water, fire, air and tus-eyed Lord, now please explain to me how
sky; the living entity; material nature; the all human beings can achieve loving service
modes of goodness, passion and ignorance; and unto You by the execution of their prescribed
the transcendental Lord. All these items, along duties. (1-2) My dear Lord, O mighty-armed
with knowledge of their individual symptoms one, previously in Your form of Lord Haṁsa
and the steady conviction that results from this You spoke to Lord Brahmā those religious
knowledge, represent Me. (37) As the Supreme principles that bring supreme happiness to the
Lord I am the basis of the living entity, of the practitioner. My dear Mādhava, now much time
modes of nature and of the mahat-tattva. Thus has passed, and that which You previously in-
I am everything, and nothing whatsoever can structed will soon practically cease to exist, O
exist without Me. (38) Even though over a pe- subduer of the enemy. (3-4) My dear Lord
riod of time I might count all the atoms of the Acyuta, there is no speaker, creator and protec-
universe, I could not count all of My opulences tor of supreme religious principles other than
which I manifest within innumerable universes. Your Lordship, either on the earth or even in
(39) Whatever power, beauty, fame, opulence, the assembly of Lord Brahmā, where the per-
sonified Vedas reside. Thus, my dear Lord
846
Madhusūdana, when You, who are the very its particular duties and behavior. (13) The mar-
creator, protector and speaker of spiritual ried order of life appeared from the loins of My
knowledge, abandon the earth, who will again universal form, and the celibate students came
speak this lost knowledge? (5-6) Therefore, my from My heart. The forest-dwelling retired or-
Lord, since You are the knower of all religious der of life appeared from My chest, and the re-
principles, please describe to me the human be- nounced order of life was situated within the
ings who may execute the path of loving ser- head of My universal form. (14)
vice to You and how such service is to be ren-
dered. (7) The various occupational and social divi-
sions of human society appeared according to
ŚrīŚukadeva Gosvāmī said: Śrī Uddhava, inferior and superior natures manifest in the sit-
the best of devotees, thus inquired from the uation of the individual’s birth. (15) Peaceful-
Lord. Hearing his question, the Personality of ness, self-control, austerity, cleanliness, satis-
Godhead, Śrī Kṛṣṇa, was pleased and for the faction, tolerance, simple straightforwardness,
welfare of all conditioned souls spoke those re- devotion to Me, mercy and truthfulness are the
ligious principles that are eternal. (8) natural qualities of the brāhmaṇas. (16) Dy-
namic power, bodily strength, determination,
The Supreme Personality of Godhead heroism, tolerance, generosity, great endeavor,
said: My dear Uddhava, your question is faith- steadiness, devotion to the brāhmaṇas and lead-
ful to religious principles and thus gives rise to ership are the natural qualities of the kṣatriyas.
the highest perfection in life, pure devotional (17) Faith in Vedic civilization, dedication to
service, for both ordinary human beings and the charity, freedom from hypocrisy, service to the
followers of the varṇāśrama system. Now brāhmaṇas and perpetually desiring to accumu-
please learn from Me those supreme religious late more money are the natural qualities of the
principles. (9) In the beginning, in Satya-yuga, vaiśyas. (18) Service without duplicity to the
there is only one social class, called haṁsa, to brāhmaṇas, cows, demigods and other worship-
which all human beings belong. In that age all able personalities, and complete satisfaction
people are unalloyed devotees of the Lord from with whatever income is obtained in such ser-
birth, and thus learned scholars call this first vice, are the natural qualities of śūdras. (19)
age Kṛta-yuga, or the age in which all religious Dirtiness, dishonesty, thievery, faithlessness,
duties are perfectly fulfilled. (10) In Satya-yuga useless quarrel, lust, anger and hankering con-
the undivided Veda is expressed by the syllable stitute the nature of those in the lowest position
om, and I am the only object of mental activi- outside the varṇāśrama system. (20) Nonvio-
ties. I become manifest as the four-legged bull lence, truthfulness, honesty, desire for the hap-
of religion, and thus the inhabitants of Satya- piness and welfare of all others and freedom
yuga, fixed in austerity and free from all sins, from lust, anger and greed constitute duties for
worship Me as Lord Haṁsa. (11) O greatly for- all members of society. (21)
tunate one, at the beginning of Tretā-yuga Ve-
dic knowledge appeared from My heart, which The twice-born member of society achieves
is the abode of the air of life, in three divi- second birth through the sequence of purifica-
sionsas Ṛg, Sāma and Yajur. Then from that tory ceremonies culminating in Gāyatrī initia-
knowledge I appeared as threefold sacrifice. tion. Being summoned by the spiritual master,
(12) In Tretā-yuga the four social orders were he should reside within the guru’s āśrama and
manifested from the universal form of the Per- with a self-controlled mind carefully study the
sonality of Godhead. The brāhmaṇas appeared Vedic literature. (22) The brahmacārī should
from the Lord’s face, the kṣatriyas from the regularly dress with a belt of straw and deerskin
Lord’s arms, the vaiśyas from the Lord’s thighs garments. He should wear matted hair, carry a
and the śūdras from the legs of that mighty rod and waterpot and be decorated with akṣa
form. Each social division was recognized by beads and a sacred thread. Carrying pure kuśa
847
grass in his hand, he should never accept a lux- If the brahmacārī student desires to ascend
urious or sensuous sitting place. He should not to the Maharloka or Brahmaloka planets, then
unnecessarily polish his teeth, nor should he he should completely surrender his activities to
bleach and iron his clothes. (23) A brahmacārī the spiritual master and, observing the powerful
should always remain silent while bathing, eat- vow of perpetual celibacy, dedicate himself to
ing, attending sacrificial performances, chant- superior Vedic studies. (31) Thus enlightened
ing japa or passing stool and urine. He should in Vedic knowledge by service to the spiritual
not cut his nails and hair, including the armpit master, freed from all sins and duality, one
and pubic hair. (24) One observing the vow of should worship Me as the Supersoul, as I ap-
celibate brahmacārī life should never pass se- pear within fire, the spiritual master, one’s own
men. If the semen by chance spills out by itself, self and all living entities. (32) Those who are
the brahmacārī should immediately take bath in not marriedsannyāsīs, vānaprasthas and brah-
water, control his breath by prāṇāyāma and macārīsshould never associate with women by
chant the Gāyatrī mantra. (25) Purified and glancing, touching, conversing, joking or sport-
fixed in consciousness, the brahmacārī should ing. Neither should they ever associate with any
worship the fire-god, sun, ācārya, cows, living entity engaged in sexual activities. (33)
brāhmaṇas, guru, elderly respectable persons My dear Uddhava, general cleanliness, wash-
and demigods. He should perform such wor- ing the hands, bathing, performing religious
ship at sunrise and sunset, without speaking but services at sunrise, noon and sunset, worship-
by silently chanting or murmuring the appro- ing Me, visiting holy places, chanting japa,
priate mantras. (26) One should know the avoiding that which is untouchable, uneatable
ācārya as Myself and never disrespect him in or not to be discussed, and remembering My
any way. One should not envy him, thinking existence within all living entities as the Super-
him an ordinary man, for he is the representa- soulthese principles should be followed by all
tive of all the demigods. (27) In the morning members of society through regulation of the
and evening one should collect foodstuffs and mind, words and body. (34-35) A brāhmaṇa ob-
other articles and deliver them to the spiritual serving the great vow of celibacy becomes bril-
master. Then, being self-controlled, one should liant like fire and by serious austerity burns to
accept for oneself that which is allotted by the ashes the propensity to perform material activ-
ācārya. (28) While engaged in serving the spir- ities. Free from the contamination of material
itual master one should remain as a humble desire, he becomes My devotee. (36)
servant, and thus when the guru is walking the
servant should humbly walk behind. When the A brahmacārī who has completed his Vedic
guru lies down to sleep, the servant should also education and desires to enter household life
lie down nearby, and when the guru has awak- should offer proper remuneration to the spir-
ened, the servant should sit near him, massag- itual master, bathe, cut his hair, put on proper
ing his lotus feet and rendering other, similar clothes, and so on. Then, taking permission
services. When the guru is sitting down on his from the guru, he should go back to his home.
āsana, the servant should stand nearby with (37) A brahmacārī desiring to fulfill his mate-
folded hands, awaiting the guru’s order. In this rial desires should live at home with his family,
way one should always worship the spiritual and a householder who is eager to purify his
master. (29) Until the student has completed his consciousness should enter the forest, whereas
Vedic education he should remain engaged in a purified brāhmaṇa should accept the re-
the āśrama of the spiritual master, should renounced order of life. One who is not surren-
main completely free of material sense gratifi- dered to Me should move progressively from
cation and should not break his vow of celibacy one āśrama to another, never acting otherwise.
[brahmacarya]. (30) (38)
848
One who desires to establish family life through his regular duties and is thus suffering,
should marry a wife of his own caste, who is he may adopt the occupation of a merchant and
beyond reproach and younger in age. If one de- overcome his destitute condition by buying and
sires to accept many wives he must marry them selling material things. If he continues to suffer
after the first marriage, and each wife should be extreme poverty even as a merchant, then he
of a successively lower caste. (39) All twice- may adopt the occupation of a kṣatriya, taking
born menbrāhmaṇas, kṣatriyas and vaiśyasmust sword in hand. But he cannot in any circum-
perform sacrifice, study the Vedic literature stances become like a dog, accepting an ordi-
and give charity. Only the brāhmaṇas, how- nary master. (47) A king or other member of
ever, accept charity, teach the Vedic knowledge the royal order who cannot maintain himself by
and perform sacrifice on behalf of others. (40) his normal occupation may act as a vaiśya, may
A brāhmaṇa who considers that accepting char- live by hunting or may act as a brāhmaṇa by
ity from others will destroy his austerity, spir- teaching others Vedic knowledge. But he may
itual influence and fame should maintain him- not under any circumstances adopt the profes-
self by the other two brahminical occupations, sion of a śūdra. (48) A vaiśya, or mercantile
namely teaching Vedic knowledge and per- man, who cannot maintain himself may adopt
forming sacrifice. If the brāhmaṇa considers the occupation of a śūdra, and a śūdra who can-
that those two occupations also compromise his not find a master can engage in simple activities
spiritual position, then he should collect re- like making baskets and mats of straw. How-
jected grains in agricultural fields and live ever, all members of society who have adopted
without any dependence on others. (41) The inferior occupations in emergency situations
body of a brāhmaṇa is not intended to enjoy in- must give up those substitute occupations when
significant material sense gratification; rather, the difficulties have passed. (49) One in the
by accepting difficult austerities in his life, a gṛhastha order of life should daily worship the
brāhmaṇa will enjoy unlimited happiness after sages by Vedic study, the forefathers by offer-
death. (42) ing the mantra svadhā, the demigods by chant-
ing svāhā, all living entities by offering shares
A brāhmaṇa householder should remain sat- of one’s meals, and human beings by offering
isfied in mind by gleaning rejected grains from grains and water. Thus considering the demi-
agricultural fields and marketplaces. Keeping gods, sages, forefathers, living entities and hu-
himself free of personal desire, he should prac- man beings to be manifestations of My po-
tice magnanimous religious principles, with tency, one should daily perform these five sac-
consciousness absorbed in Me. In this way a rifices. (50) A householder should comfortably
brāhmaṇa may stay at home as a householder maintain his dependents either with money that
without very much attachment and thus achieve comes of its own accord or with that gathered
liberation. (43) Just as a ship rescues those who by honest execution of one’s duties. According
have fallen into the ocean, similarly, I very to one’s means, one should perform sacrifices
quickly rescue from all calamities those per- and other religious ceremonies. (51)
sons who uplift brāhmaṇas and devotees suffer-
ing in a poverty-stricken condition. (44) Just as A householder taking care of many depend-
the chief bull elephant protects all other ele- ent family members should not become materi-
phants in his herd and defends himself as well, ally attached to them, nor should he become
similarly, a fearless king, just like a father, must mentally unbalanced, considering himself to be
save all of the citizens from difficulty and also the lord. An intelligent householder should see
protect himself. (45) An earthly king who pro- that all possible future happiness, just like that
tects himself and all citizens by removing all which he has already experienced, is tempo-
sins from his kingdom will certainly enjoy with rary. (52) The association of children, wife, rel-
Lord Indra in airplanes as brilliant as the sun. atives and friends is just like the brief meeting
(46) If a brāhmaṇa cannot support himself of travelers. With each change of body one is
849
separated from all such associates, just as one as a vānaprastha, one should execute penance
loses the objects one possesses in a dream when during the hottest summer days by subjecting
the dream is over. (53) Deeply considering the oneself to burning fires on four sides and the
actual situation, a liberated soul should live at blazing sun overhead; during the rainy season
home just like a guest, without any sense of one should remain outside, subjecting oneself
proprietorship or false ego. In this way he will to torrents of rain; and in the freezing winter
not be bound or entangled by domestic affairs. one should remain submerged in water up to
(54) A householder devotee who worships Me one’s neck. (4) One may eat foodstuffs pre-
by execution of his family duties may remain at pared with fire, such as grains, or fruits ripened
home, go to a holy place or, if he has a respon- by time. One may grind one’s food with mortar
sible son, take sannyāsa. (55) But a house- and stone or with one’s own teeth. (5) The
holder whose mind is attached to his home and vānaprastha should personally collect whatever
who is thus disturbed by ardent desires to enjoy he requires for his bodily maintenance, care-
his money and children, who is lusty after fully considering the time, place and his own
women, who is possessed of a miserly mental- capacity. He should never collect provisions for
ity and who unintelligently thinks, “Everything the future. (6) One who has accepted the
is mine and I am everything,” is certainly vānaprastha order of life should perform sea-
bound in illusion. (56) “O my poor elderly par- sonal sacrifices by offering oblations of caru
ents, and my wife with a mere infant in her and sacrificial cakes prepared from rice and
arms, and my other young children! Without other grains found in the forest. The
me they have absolutely no one to protect them vānaprastha, however, may never offer animal
and will suffer unbearably. How can my poor sacrifices to Me, even those sacrifices men-
relatives possibly live without me?” (57) Thus, tioned in the Vedas. (7) The vānaprastha should
because of his foolish mentality, a householder perform the agnihotra, darśa and paurṇamāsa
whose heart is overwhelmed by family attach- sacrifices, as he did while in the gṛhastha-
ment is never satisfied. Constantly meditating āśrama. He should also perform the vows and
on his relatives, he dies and enters into the dark- sacrifices of cāturmāsya, since all of these ritu-
ness of ignorance. (58) als are enjoined for the vānaprastha-āśrama by
expert knowers of the Vedas. (8) The saintly
SB 11.18: Description of Varṇāśrama- vānaprastha, practicing severe penances and
dharma accepting only the bare necessities of life, be-
comes so emaciated that he appears to be mere
The Supreme Personality of Godhead skin and bones. Thus worshiping Me through
said: One who desires to adopt the third order severe penances, he goes to the Maharloka
of life, vānaprastha, should enter the forest with planet and then directly achieves Me. (9) One
a peaceful mind, leaving his wife with his ma- who with long endeavor executes this painful
ture sons, or else taking her along with him. (1) but exalted penance, which awards ultimate lib-
Having adopted the vānaprastha order of life, eration, simply to achieve insignificant sense
one should arrange one’s sustenance by eating gratification must be considered the greatest
uncontaminated bulbs, roots and fruits that fool. (10)
grow in the forest. One may dress oneself with
tree bark, grass, leaves or animal skins. (2) The If the vānaprastha is overtaken by old age
vānaprastha should not groom the hair on his and because of his trembling body is no longer
head, body or face, should not manicure his able to execute his prescribed duties, he should
nails, should not pass stool and urine at irregu- place the sacrificial fire within his heart by
lar times and should not make a special en- meditation. Then, fixing his mind on Me, he
deavor for dental hygiene. He should be content should enter into the fire and give up his body.
to take bath in water three times daily and (11) If the vānaprastha, understanding that even
should sleep on the ground. (3) Thus engaged
850
promotion to Brahmaloka is a miserable situa- portions of the food to others who may request
tion, develops complete detachment from all it. One should do this without speaking. Then,
possible results of fruitive activities, then he having thoroughly cleansed the remnants, one
may take the sannyāsa order of life. (12) Hav- should eat everything on one’s plate, leaving
ing worshiped Me according to scriptural in- nothing for future consumption. (19) Without
junctions and having given all one’s property to any material attachment, with senses fully con-
the sacrificial priest, one should place the fire trolled, remaining enthusiastic, and satisfied in
sacrifice within oneself. Thus, with the mind realization of the Supreme Lord and his own
completely detached, one should enter the self, the saintly person should travel about the
sannyāsa order of life. (13) “This man taking earth alone. Having equal vision everywhere,
sannyāsa is going to surpass us and go back he should be steady on the spiritual platform.
home, back to Godhead.” Thus thinking, the (20) Dwelling in a safe and solitary place, his
demigods create stumbling blocks on the path mind purified by constant thought of Me, the
of the sannyāsī by appearing before him in the sage should concentrate on the soul alone, real-
shape of his former wife or other women and izing it to be nondifferent from Me. (21) By
attractive objects. But the sannyāsī should pay steady knowledge a sage should clearly ascer-
the demigods and their manifestations no heed. tain the nature of the soul’s bondage and liber-
(14) ation. Bondage occurs when the senses are de-
viated to sense gratification, and complete con-
If the sannyāsī desires to wear something be- trol of the senses constitutes liberation. (22)
sides a mere kaupīna, he may use another cloth Therefore, completely controlling the five
around his waist and hips to cover the kaupīna. senses and the mind by Kṛṣṇa consciousness, a
Otherwise, if there is no emergency, he should sage, having experienced spiritual bliss within
not accept anything besides his daṇḍa and wa- the self, should live detached from insignificant
terpot. (15) A saintly person should step or material sense gratification. (23) The sage
place his foot on the ground only after verifying should travel in sanctified places, by flowing
with his eyes that there are no living creatures, rivers and within the solitude of mountains and
such as insects, who might be injured by his forests. He should enter the cities, towns and
foot. He should drink water only after filtering pasturing grounds and approach ordinary work-
it through a portion of his cloth, and he should ing men only to beg his bare sustenance. (24)
speak only words that possess the purity of One in the vānaprastha order of life should al-
truth. Similarly, he should perform only those ways practice taking charity from others, for
activities his mind has carefully ascertained to one is thereby freed from illusion and quickly
be pure. (16) One who has not accepted the becomes perfect in spiritual life. Indeed, one
three internal disciplines of avoiding useless who subsists on food grains obtained in such a
speech, avoiding useless activities and control- humble manner purifies his existence. (25)
ling the life air can never be considered a
sannyāsī merely because of his carrying bam- One should never see as ultimate reality
boo rods. (17) Rejecting those houses that are those material things which obviously will per-
polluted and untouchable, one should approach ish. With consciousness free from material at-
without previous calculation seven houses and tachment, one should retire from all activities
be satisfied with that which is obtained there by meant for material progress in this life and the
begging. According to necessity, one may ap- next. (26)
proach each of the four occupational orders of
society. (18) Taking the food gathered through One should logically consider the universe,
begging, one should leave the populated areas which is situated within the Lord, and one’s
and go to a reservoir of water in a secluded own material body, which is composed of
place. There, having taken a bath and washed mind, speech and life air, to be ultimately prod-
one’s hands thoroughly, one should distribute ucts of the Lord’s illusory energy. Thus situated
851
in the self, one should give up one’s faith in can contemplate spiritual truth, and by under-
these things and should never again make them standing the truth one is liberated. (34) A sage
the object of one’s meditation. (27) A learned should accept the food, clothing and beddingbe
transcendentalist dedicated to the cultivation of they of excellent or inferior qualitythat come of
knowledge and thus detached from external ob- their own accord. (35) Just as I, the Supreme
jects, or My devotee who is detached even from Lord, execute regulative duties by My own free
desire for liberationboth neglect those duties will, similarly, one who has realized
based on external rituals or paraphernalia. Thus knowledge of Me should maintain general
their conduct is beyond the range of rules and cleanliness, purify his hands with water, take
regulations. (28) Although most wise, the par- bath and execute other regulative duties not by
amahaṁsa should enjoy life like a child, obliv- force but by his own free will. (36) A realized
ious to honor and dishonor; although most ex- soul no longer sees anything as separate from
pert, he should behave like a stunted, incompe- Me, for his realized knowledge of Me has de-
tent person; although most learned, he should stroyed such illusory perception. Since the ma-
speak like an insane person; and although a terial body and mind were previously accus-
scholar learned in Vedic regulations, he should tomed to this kind of perception, it may some-
behave in an unrestricted manner. (29) A devo- times appear to recur; but at the time of death
tee should never engage in the fruitive rituals the self-realized soul achieves opulences equal
mentioned in the karma-kāṇḍa section of the to Mine. (37)
Vedas, nor should he become atheistic, acting
or speaking in opposition to Vedic injunctions. One who is detached from sense gratifica-
Similarly, he should never speak like a mere lo- tion, knowing its result to be miserable, and
gician or skeptic or take any side whatsoever in who desires spiritual perfection, but who has
useless arguments. (30) A saintly person should not seriously analyzed the process for obtaining
never let others frighten or disturb him and, Me, should approach a bona fide and learned
similarly, should never frighten or disturb other spiritual master. (38) Until a devotee has
people. He should tolerate the insults of others clearly realized spiritual knowledge, he should
and should never himself belittle anyone. He continue with great faith and respect and with-
should never create hostility with anyone for out envy to render personal service to the guru,
the sake of the material body, for he would thus who is nondifferent from Me. (39) One who has
be no better than an animal. (31) The one Su- not controlled the six forms of illusion [lust, an-
preme Lord is situated within all material bod- ger, greed, excitement, false pride and intoxica-
ies and within everyone’s soul. Just as the tion], whose intelligence, the leader of the
moon is reflected in innumerable reservoirs of senses, is extremely attached to material things,
water, the Supreme Lord, although one, is pre- who is bereft of knowledge and detachment,
sent within everyone. Thus every material body who adopts the sannyāsa order of life to make
is ultimately composed of the energy of the one a living, who denies the worshipable demigods,
Supreme Lord. (32) his own self and the Supreme Lord within him-
self, thus ruining all religious principles, and
If at times one does not obtain proper food who is still infected by material contamination,
one should not be depressed, and when one ob- is deviated and lost both in this life and the
tains sumptuous food one should not rejoice. next. (40-41) The main religious duties of a
Being fixed in determination, one should un- sannyāsī are equanimity and nonviolence,
derstand both situations to be under the control whereas for the vānaprastha austerity and phil-
of God. (33) If required, one should endeavor osophical understanding of the difference be-
to get sufficient foodstuffs, because it is always tween the body and soul are prominent. The
necessary and proper to maintain one’s health. main duties of a householder are to give shelter
When the senses, mind and life air are fit, one to all living entities and perform sacrifices, and
the brahmacārī is mainly engaged in serving the
852
spiritual master. (42) A householder may ap- their happiness and their freedom from unhap-
proach his wife for sex only at the time pre- piness, such learned souls have no effective
scribed for begetting children. Otherwise, the purpose or dear object in life except Me. (2)
householder should practice celibacy, austerity, Those who have achieved complete perfection
cleanliness of mind and body, satisfaction in his through philosophical and realized knowledge
natural position, and friendship toward all liv- recognize My lotus feet to be the supreme tran-
ing entities. Worship of Me is to be practiced scendental object. Thus the learned transcen-
by all human beings, regardless of social or oc- dentalist is most dear to Me, and by his perfect
cupational divisions. (43) One who worships knowledge he maintains Me in happiness. (3)
Me by his prescribed duty, having no other ob- That perfection which is produced by a small
ject of worship, and who remains conscious of fraction of spiritual knowledge cannot be dupli-
Me as present in all living entities, achieves un- cated by performing austerities, visiting holy
flinching devotional service unto Me. (44) My places, chanting silent prayers, giving in char-
dear Uddhava, I am the Supreme Lord of all ity or engaging in other pious activities. (4)
worlds, and I create and destroy this universe,
being its ultimate cause. I am thus the Absolute Therefore, My dear Uddhava, through
Truth, and one who worships Me with unfailing knowledge you should understand your actual
devotional service comes to Me. (45) Thus, one self. Then, advancing by clear realization of
who has purified his existence by execution of Vedic knowledge, you should worship Me in
his prescribed duties, who fully understands the mood of loving devotion. (5) Formerly,
My supreme position and who is endowed with great sages, through the sacrifice of Vedic
scriptural and realized knowledge, very soon knowledge and spiritual enlightenment, wor-
achieves Me. (46) Those who are followers of shiped Me within themselves, knowing Me to
this varṇāśrama system accept religious princi- be the Supreme Lord of all sacrifice and the Su-
ples according to authorized traditions of persoul in everyone’s heart. Thus coming to
proper conduct. When such varṇāśrama duties Me, these sages achieved the supreme perfec-
are dedicated to Me in loving service, they tion. (6) My dear Uddhava, the material body
award the supreme perfection of life. (47) My and mind, composed of the three modes of ma-
dear saintly Uddhava, I have now described to terial nature, attach themselves to you, but they
you, just as you inquired, the means by which are actually illusion, since they appear only at
My devotee, perfectly engaged in his pre- the present, having no original or ultimate ex-
scribed duty, can come back to Me, the Su- istence. How is it possible, therefore, that the
preme Personality of Godhead. (48) various stages of the body, namely birth,
growth, reproduction, maintenance, dwindling
SB 11.19: The Perfection of Spiritual and death, can have any relation to your eternal
Knowledge self? These phases relate only to the material
body, which previously did not exist and ulti-
The Supreme Personality of Godhead mately will not exist. The body exists merely at
said: A self-realized person who has cultivated the present moment. (7)
scriptural knowledge up to the point of enlight-
enment and who is free from impersonal spec- Śrī Uddhava said: O Lord of the universe!
ulation, understanding the material universe to O form of the universe! Please explain to me
be simply illusion, should surrender unto Me that process of knowledge which automatically
both that knowledge and the means by which brings detachment and direct perception of the
he achieved it. (1) For learned, self-realized truth, which is transcendental, and which is tra-
philosophers I am the only object of worship, ditional among great spiritual philosophers.
the desired goal of life, the means for achieving This knowledge, sought by elevated personali-
that goal, and the settled conclusion of all ties, describes loving devotional service unto
knowledge. Indeed, because I am the cause of Your Lordship. (8) My dear Lord, for one who
853
is being tormented on the terrible path of birth types of evidenceVedic knowledge, direct ex-
and death and is constantly overwhelmed by perience, traditional wisdom and logical induc-
the threefold miseries, I do not see any possible tionone can understand the temporary, insub-
shelter other than Your two lotus feet, which stantial situation of the material world, by
are just like a refreshing umbrella that pours which one becomes detached from the duality
down showers of delicious nectar. (9) O al- of this world. (17) An intelligent person should
mighty Lord, please be merciful and uplift this see that any material activity is subject to con-
hopeless living entity who has fallen into the stant transformation and that even on the planet
dark hole of material existence, where the of Lord Brahmā there is thus simply unhappi-
snake of time has bitten him. In spite of such ness. Indeed, a wise man can understand that
abominable conditions, this poor living entity just as all that he has seen is temporary, simi-
has tremendous desire to relish the most insig- larly, all things within the universe have a be-
nificant material happiness. Please save me, my ginning and an end. (18)
Lord, by pouring down the nectar of Your in-
structions, which awaken one to spiritual free- O sinless Uddhava, because you love Me, I
dom. (10) previously explained to you the process of de-
The Supreme Personality of Godhead votional service. Now I will again explain the
said: My dear Uddhava, just as you are now in- supreme process for achieving loving service
quiring from Me, similarly, in the past King unto Me. (19) Firm faith in the blissful narra-
Yudhiṣṭhira, who considered no one his enemy, tions of My pastimes, constant chanting of My
inquired from the greatest of the upholders of glories, unwavering attachment to ceremonial
religious principles, Bhīṣma, while all of us worship of Me, praising Me through beautiful
were carefully listening. (11) When the great hymns, great respect for My devotional service,
Battle of Kurukṣetra had ended, King offering obeisances with the entire body, per-
Yudhiṣṭhira was overwhelmed by the death of forming first-class worship of My devotees,
many beloved well-wishers, and thus, after lis- consciousness of Me in all living entities, offer-
tening to instructions about many religious ing of ordinary, bodily activities in My devo-
principles, he finally inquired about the path of tional service, use of words to describe My
liberation. (12) I will now speak unto you those qualities, offering the mind to Me, rejection of
religious principles of Vedic knowledge, de- all material desires, giving up wealth for My
tachment, self-realization, faith and devotional devotional service, renouncing material sense
service that were heard directly from the mouth gratification and happiness, and performing all
of Bhīṣmadeva. (13) I personally approve of desirable activities such as charity, sacrifice,
that knowledge by which one sees the combi- chanting, vows and austerities with the purpose
nation of nine, eleven, five and three elements of achieving Methese constitute actual reli-
in all living entities, and ultimately one element gious principles, by which those human beings
within those twenty-eight. (14) When one no who have actually surrendered themselves to
longer sees the twenty-eight separated material Me automatically develop love for Me. What
elements, which arise from a single cause, but other purpose or goal could remain for My dev-
rather sees the cause itself, the Personality of otee? (20-24)
Godheadat that time one’s direct experience is
called viJnana, or self-realization. (15) Com- When one’s peaceful consciousness,
mencement, termination and maintenance are strengthened by the mode of goodness, is fixed
the stages of material causation. That which on the Personality of Godhead, one achieves re-
consistently accompanies all these material ligiosity, knowledge, detachment and opu-
phases from one creation to another and re- lence. (25) When consciousness is fixed on the
mains alone when all material phases are anni- material body, home and other, similar objects
hilated is the one eternal. (16) From the four of sense gratification, one spends one’s life
chasing after material objects with the help of
854
the senses. Consciousness, thus powerfully af- interest, satisfaction, and service to the spiritual
fected by the mode of passion, becomes dedi- master are the twelve elements of regular pre-
cated to impermanent things, and in this way scribed duties. These twenty-four elements be-
irreligion, ignorance, attachment and wretched- stow all desired benedictions upon those per-
ness arise. (26) Actual religious principles are sons who devotedly cultivate them. (33-35)
stated to be those that lead one to My devo- Absorbing the intelligence in Me constitutes
tional service. Real knowledge is the awareness mental equilibrium, and complete discipline of
that reveals My all-pervading presence. De- the senses is self-control. Tolerance means pa-
tachment is complete disinterest in the objects tiently enduring unhappiness, and steadfastness
of material sense gratification, and opulence is occurs when one conquers the tongue and gen-
the eight mystic perfections, such as aṇimā-sid- itals. The greatest charity is to give up all ag-
dhi. (27) gression toward others, and renunciation of lust
is understood to be real austerity. Real heroism
Śrī Uddhava said: My dear Lord Kṛṣṇa, O is to conquer one’s natural tendency to enjoy
chastiser of the enemies, please tell me how material life, and reality is seeing the Supreme
many types of disciplinary regulations and reg- Personality of Godhead everywhere. Truthful-
ular daily duties there are. Also, my Lord, tell ness means to speak the truth in a pleasing way,
me what is mental equilibrium, what is selfas declared by great sages. Cleanliness is de-
control, and what is the actual meaning of tol- tachment in fruitive activities, whereas renun-
erance and steadfastness. What are charity, aus- ciation is the sannyāsa order of life. The true
terity and heroism, and how are reality and desirable wealth for human beings is religious-
truth to be described? What is renunciation, and ness, and I, the Supreme Personality of God-
what is wealth? What is desirable, what is sac- head, am sacrifice. Religious remuneration is
rifice, and what is religious remuneration? My devotion to the ācārya with the purpose of ac-
dear Keśava, O most fortunate one, how am I quiring spiritual instruction, and the greatest
to understand the strength, opulence and profit strength is the prāṇāyāma system of breath con-
of a particular person? What is the best educa- trol. (36-39) Actual opulence is My own nature
tion, what is actual humility, and what is real as the Personality of Godhead, through which I
beauty? What are happiness and unhappiness? exhibit the six unlimited opulences. The su-
Who is learned, and who is a fool? What are the preme gain in life is devotional service to Me,
true and the false paths in life, and what are and actual education is nullifying the false per-
heaven and hell? Who is indeed a true friend, ception of duality within the soul. Real modesty
and what is one’s real home? Who is a rich is to be disgusted with improper activities, and
man, and who is a poor man? Who is wretched, beauty is to possess good qualities such as de-
and who is an actual controller? O Lord of the tachment. Real happiness is to transcend mate-
devotees, kindly explain these matters to me, rial happiness and unhappiness, and real misery
along with their opposites. (28-32) is to be implicated in searching for sex pleas-
ure. A wise man is one who knows the process
The Supreme Personality of Godhead of freedom from bondage, and a fool is one who
said: Nonviolence, truthfulness, not coveting identifies with his material body and mind. The
or stealing the property of others, detachment, real path in life is that which leads to Me, and
humility, freedom from possessiveness, trust in the wrong path is sense gratification, by which
the principles of religion, celibacy, silence, consciousness is bewildered. Actual heaven is
steadiness, forgiveness and fearlessness are the the predominance of the mode of goodness,
twelve primary disciplinary principles. Internal whereas hell is the predominance of ignorance.
cleanliness, external cleanliness, chanting the I am everyone’s true friend, acting as the spir-
holy names of the Lord, austerity, sacrifice, itual master of the entire universe, and one’s
faith, hospitality, worship of Me, visiting holy home is the human body. My dear friend Ud-
places, acting and desiring only for the supreme dhava, one who is enriched with good qualities
855
is actually said to be rich, and one who is un- distinction observed between piety and sin
satisfied in life is actually poor. A wretched comes from Your own Vedic knowledge and
person is one who cannot control his senses, does not arise by itself. If the same Vedic liter-
whereas one who is not attached to sense grati- ature subsequently nullifies such distinction be-
fication is a real controller. One who attaches tween piety and sin, there will certainly be con-
himself to sense gratification is the opposite, a fusion. (5)
slave. Thus, Uddhava, I have elucidated all of
the matters about which you inquired. There is The Supreme Personality of Godhead
no need for a more elaborate description of said: My dear Uddhava, because I desire that
these good and bad qualities, since to con- human beings may achieve perfection, I have
stantly see good and bad is itself a bad quality. presented three paths of advancementthe path
The best quality is to transcend material good of knowledge, the path of work and the path of
and evil. (40-45) devotion. Besides these three there is abso-
lutely no other means of elevation. (6) Among
SB 11.20: Pure Devotional Service Sur- these three paths, Jnana-yoga, the path of phil-
passes Knowledge and Detachment osophical speculation, is recommended for
those who are disgusted with material life and
Śrī Uddhava said: My dear lotus-eyed are thus detached from ordinary, fruitive activ-
Kṛṣṇa, You are the Supreme Lord, and thus the ities. Those who are not disgusted with material
Vedic literatures, consisting of positive and life, having many desires yet to fulfill, should
negative injunctions, constitute Your order. seek perfection through the path of karma-
Such literatures focus upon the good and bad yoga. (7) If somehow or other by good fortune
qualities of work. (1) According to Vedic liter- one develops faith in hearing and chanting My
ature, the superior and inferior varieties found glories, such a person, being neither disgusted
in the human social system, varṇāśrama, are with nor very much attached to material life,
due to pious and sinful modes of family plan- should achieve perfection through the path of
ning. Thus piety and sin are constant points of loving devotion to Me. (8) As long as one is not
reference in the Vedic analysis of the compo- satiated by fruitive activity and has not awak-
nents of a given situationnamely the material ened his taste for devotional service by
ingredients, place, age and time. Indeed, the śravaṇaṁ kīrtanaṁ viṣṇoḥ, one has to act ac-
Vedas reveal the existence of material heaven cording to the regulative principles of the Vedic
and hell, which are certainly based on piety and injunctions. (9) My dear Uddhava, a person
sin. (2) Without seeing the difference between who is situated in his prescribed duty, properly
piety and sin, how can one understand Your worshiping by Vedic sacrifices but not desiring
own instructions in the form of Vedic litera- the fruitive result of such worship, will not go
tures, which order one to act piously and forbid to the heavenly planets; similarly, by not per-
one to act sinfully? Furthermore, without such forming forbidden activities he will not go to
authorized Vedic literatures, which ultimately hell. (10) One who is situated in his prescribed
award liberation, how can human beings duty, free from sinful activities and cleansed of
achieve the perfection of life? (3) My dear material contamination, in this very life obtains
Lord, to understand those things beyond direct transcendental knowledge or, by fortune, devo-
experiencesuch as spiritual liberation or the at- tional service unto Me. (11) The residents of
tainment of heaven and similar material enjoy- both heaven and hell desire human birth on the
mentsand in general to understand the means earth planet because human life facilitates the
and end of all things, it is imperative that the achievement of transcendental knowledge and
forefathers, demigods and human beings con- love of Godhead, whereas neither heavenly nor
sult the Vedic literatures, for these literatures, hellish bodies efficiently provide such opportu-
being Your own laws, constitute the highest ev- nities. (12) A human being who is wise should
idence and revelation. (4) My dear Lord, the never desire promotion to heavenly planets or
856
residence in hell. Indeed, a human being should horse have his way for a moment and then, pull-
also never desire permanent residence on the ing the reins, gradually places the horse on the
earth, for by such absorption in the material desired path. Similarly, the supreme yoga pro-
body one becomes foolishly negligent of one’s cess is that by which one carefully observes the
actual self-interest. (13) A wise person, know- movements and desires of the mind and gradu-
ing that although the material body is subject to ally brings them under full control. (21) Until
death it can still award the perfection of one’s one’s mind is fixed in spiritual satisfaction, one
life, should not foolishly neglect to take ad- should analytically study the temporary nature
vantage of this opportunity before death ar- of all material objects, whether cosmic, earthly
rives. (14) Without attachment, a bird gives up or atomic. One should constantly observe the
the tree in which his nest was constructed when process of creation through the natural progres-
that tree is cut down by cruel men who are like sive function and the process of annihilation
death personified, and thus the bird achieves through the regressive function. (22) When a
happiness in another place. (15) Knowing that person is disgusted with the temporary, illusory
one’s duration of life is being similarly cut nature of this world and is thus detached from
down by the passing of days and nights, one it, his mind, guided by the instructions of his
should be shaken by fear. In this way, giving up spiritual master, considers again and again the
all material attachment and desire, one under- nature of this world and eventually gives up the
stands the Supreme Lord and achieves perfect false identification with matter. (23) Through
peace. (16) The human body, which can award the various disciplinary regulations and the pu-
all benefit in life, is automatically obtained by rificatory procedures of the yoga system,
the laws of nature, although it is a very rare through logic and spiritual education or
achievement. This human body can be com- through worship and adoration of Me, one
pared to a perfectly constructed boat having the should constantly engage his mind in remem-
spiritual master as the captain and the instruc- bering the Personality of Godhead, the goal of
tions of the Personality of Godhead as favora- yoga. No other means should be employed for
ble winds impelling it on its course. Consider- this purpose. (24)
ing all these advantages, a human being who
does not utilize his human life to cross the If, because of momentary inattention, a yogī
ocean of material existence must be considered accidentally commits an abominable activity,
the killer of his own soul. (17) then by the very practice of yoga he should
burn to ashes the sinful reaction, without at any
A transcendentalist, having become dis- time employing any other procedure. (25) It is
gusted and hopeless in all endeavors for mate- firmly declared that the steady adherence of
rial happiness, completely controls the senses transcendentalists to their respective spiritual
and develops detachment. By spiritual practice positions constitutes real piety and that sin oc-
he should then fix the mind on the spiritual plat- curs when a transcendentalist neglects his pre-
form without deviation. (18) Whenever the scribed duty. One who adopts this standard of
mind, being concentrated on the spiritual plat- piety and sin, sincerely desiring to give up all
form, is suddenly deviated from its spiritual po- past association with sense gratification, is able
sition, one should carefully bring it under the to subdue materialistic activities, which are by
control of the self by following the prescribed nature impure. (26)
means. (19) One should never lose sight of the
actual goal of mental activities, but rather, con- Having awakened faith in the narrations of
quering the life air and senses and utilizing in- My glories, being disgusted with all material
telligence strengthened by the mode of good- activities, knowing that all sense gratification
ness, one should bring the mind under the con- leads to misery, but still being unable to re-
trol of the self. (20) An expert horseman, desir- nounce all sense enjoyment, My devotee
ing to tame a headstrong horse, first lets the should remain happy and worship Me with
857
great faith and conviction. Even though he is SB 11.21: Lord Kṛṣṇa’s Explanation of
sometimes engaged in sense enjoyment, My the Vedic Path
devotee knows that all sense gratification leads
to a miserable result, and he sincerely repents The Supreme Personality of Godhead
such activities. (27-28) When an intelligent said: Those who give up these methods for
person engages constantly in worshiping Me achieving Me, which consist of devotional ser-
through loving devotional service as described vice, analytic philosophy and regulated execu-
by Me, his heart becomes firmly situated in Me. tion of prescribed duties, and instead, being
Thus all material desires within the heart are moved by the material senses, cultivate insig-
destroyed. (29) The knot in the heart is pierced, nificant sense gratification, certainly undergo
all misgivings are cut to pieces and the chain of the continual cycle of material existence. (1)
fruitive actions is terminated when I am seen as Steadiness in one’s own position is declared to
the Supreme Personality of Godhead. (30) be actual piety, whereas deviation from one’s
Therefore, for a devotee engaged in My loving position is considered impiety. In this way the
service, with mind fixed on Me, the cultivation two are definitely ascertained. (2) O sinless Ud-
of knowledge and renunciation is generally not dhava, in order to understand what is proper in
the means of achieving the highest perfection life one must evaluate a given object within its
within this world. (31) Everything that can be particular category. Thus, in analyzing reli-
achieved by fruitive activities, penance, gious principles one must consider purity and
knowledge, detachment, mystic yoga, charity, impurity. Similarly, in one’s ordinary dealings
religious duties and all other means of perfect- one must distinguish between good and bad,
ing life is easily achieved by My devotee and to insure one’s physical survival one must
through loving service unto Me. If somehow or recognize that which is auspicious and inauspi-
other My devotee desires promotion to heaven, cious. (3) I have revealed this way of life for
liberation, or residence in My abode, he easily those bearing the burden of mundane religious
achieves such benedictions. (32-33) Because principles. (4) Earth, water, fire, air and ether
My devotees possess saintly behavior and deep are the five basic elements that constitute the
intelligence, they completely dedicate them- bodies of all conditioned souls, from Lord
selves to Me and do not desire anything besides Brahmā himself down to the nonmoving crea-
Me. Indeed, even if I offer them liberation from tures. These elements all emanate from the one
birth and death, they do not accept it. (34) It is Personality of Godhead. (5) My dear Uddhava,
said that complete detachment is the highest although all material bodies are composed of
stage of freedom. Therefore, one who has no the same five elements and are thus equal, the
personal desire and does not pursue personal Vedic literatures conceive of different names
rewards can achieve loving devotional service and forms in relation to such bodies so that the
unto Me. (35) Material piety and sin, which living entities may achieve their goal of life. (6)
arise from the good and evil of this world, can- O saintly Uddhava, in order to restrict materi-
not exist within My unalloyed devotees, who, alistic activities, I have established that which
being free from material hankering, maintain is proper and improper among all material
steady spiritual consciousness in all circum- things, including time, space and all physical
stances. Indeed, such devotees have achieved objects. (7) Among places, those bereft of the
Me, the Supreme Lord, who am beyond any- spotted antelope, those devoid of devotion to
thing that can be conceived by material intelli- the brāhmaṇas, those possessing spotted ante-
gence. (36) Persons who seriously follow these lopes but bereft of respectable men, provinces
methods of achieving Me, which I have person- like Kīkaṭa and places where cleanliness and
ally taught, attain freedom from illusion, and purificatory rites are neglected, where meat-
upon reaching My personal abode they per- eaters are prominent or where the earth is bar-
fectly understand the Absolute Truth. (37) ren, are all considered to be contaminated
lands. (8) A specific time is considered pure
858
when it is appropriate, either by its own nature of religious and auspicious life for human be-
or through achievement of suitable parapherna- ings and drives away all suffering, illusion and
lia, for the performance of one’s prescribed fear. (18)
duty. That time which impedes the perfor-
mance of one’s duty is considered impure. (9) One who accepts material sense objects as
An object’s purity or impurity is established by desirable certainly becomes attached to them.
application of another object, by words, by rit- From such attachment lust arises, and this lust
uals, by the effects of time or according to rel- creates quarrel among men. (19) From quarrel
ative magnitude. (10) Impure things may or arises intolerable anger, followed by the dark-
may not impose sinful reactions upon a person, ness of ignorance. This ignorance quickly over-
depending on that person’s strength or weak- takes a man’s broad intelligence. (20) O saintly
ness, intelligence, wealth, location and physical Uddhava, a person bereft of real intelligence is
condition. (11) Various objects such as grains, considered to have lost everything. Deviated
wooden utensils, things made of bone, thread, from the actual purpose of his life, he becomes
liquids, objects derived from fire, skins and dull, just like a dead person. (21) Because of
earthy objects are all purified by time, by the absorption in sense gratification, one cannot
wind, by fire, by earth and by water, either sep- recognize himself or others. Living uselessly in
arately or in combination. (12) A particular pu- ignorance like a tree, one is merely breathing
rifying agent is considered appropriate when its just like a bellows. (22)
application removes the bad odor or dirty cov-
ering of some contaminated object and makes Those statements of scripture promising fru-
it resume its original nature. (13) The self can itive rewards do not prescribe the ultimate good
be cleansed by bathing, charity, austerity, age, for men but are merely enticements for execut-
personal strength, purificatory rituals, pre- ing beneficial religious duties, like promises of
scribed duties and, above all, by remembrance candy spoken to induce a child to take benefi-
of Me. The brāhmaṇa and other twice-born men cial medicine. (23) Simply by material birth,
should be duly purified before performing their human beings become attached within their
specific activities. (14) A mantra is purified minds to personal sense gratification, long du-
when chanted with proper knowledge, and ration of life, sense activities, bodily strength,
one’s work is purified when offered to Me. sexual potency and friends and family. Their
Thus by purification of the place, time, sub- minds are thus absorbed in that which defeats
stance, doer, mantras and work, one becomes their actual self-interest. (24) Those ignorant of
religious, and by negligence of these six items their real self-interest are wandering on the path
one is considered irreligious. (15) Sometimes of material existence, gradually heading toward
piety becomes sin, and sometimes what is ordi- darkness. Why would the Vedas further en-
narily sin becomes piety on the strength of Ve- courage them in sense gratification if they, alt-
dic injunctions. Such special rules in effect hough foolish, submissively pay heed to Vedic
eradicate the clear distinction between piety injunctions? (25) Persons with perverted intel-
and sin. (16) The same activities that would de- ligence do not understand this actual purpose of
grade an elevated person do not cause falldown Vedic knowledge and instead propagate as the
for those who are already fallen. Indeed, one highest Vedic truth the flowery statements of
who is lying on the ground cannot possibly fall the Vedas that promise material rewards. Those
further. The material association that is dictated in actual knowledge of the Vedas never speak
by one’s own nature is considered a good qual- in that way. (26) Those who are full of lust, av-
ity. (17) By refraining from a particular sinful arice and greed mistake mere flowers to be the
or materialistic activity, one becomes freed actual fruit of life. Bewildered by the glare of
from its bondage. Such renunciation is the basis fire and suffocated by its smoke, they cannot
recognize their own true identity. (27) My dear
859
Uddhava, persons dedicated to sense gratifica- unfathomable, just like the ocean. (36) As the
tion obtained through honoring the Vedic ritu- unlimited, unchanging and omnipotent Person-
als cannot understand that I am situated in eve- ality of Godhead dwelling within all living be-
ryone’s heart and that the entire universe is ings, I personally establish the Vedic sound vi-
nondifferent from Me and emanates from Me. bration in the form of oṁkāra within all living
Indeed, they are just like persons whose eyes entities. It is thus perceived subtly, just like a
are covered by fog. (28) Those who are sworn single strand of fiber on a lotus stalk. (37) Just
to sense gratification cannot understand the as a spider brings forth from its heart its web
confidential conclusion of Vedic knowledge as and emits it through its mouth, the Supreme
explained by Me. Taking pleasure in violence, Personality of Godhead manifests Himself as
they cruelly slaughter innocent animals in sac- the reverberating primeval vital air, comprising
rifice for their own sense gratification and thus all sacred Vedic meters and full of transcenden-
worship demigods, forefathers and leaders tal pleasure. Thus the Lord, from the ethereal
among ghostly creatures. Such passion for vio- sky of His heart, creates the great and limitless
lence, however, is never encouraged within the Vedic sound by the agency of His mind, which
process of Vedic sacrifice. (29-30) conceives of variegated sounds such as the
sparśas. The Vedic sound branches out in thou-
Just as a foolish businessman gives up his sands of directions, adorned with the different
real wealth in useless business speculation, letters expanded from the syllable om: the con-
foolish persons give up all that is actually valu- sonants, vowels, sibilants and semivowels. The
able in life and instead pursue promotion to ma- Veda is then elaborated by many verbal varie-
terial heaven, which although pleasing to hear ties, expressed in different meters, each having
about is actually unreal, like a dream. Such be- four more syllables than the previous one. Ulti-
wildered persons imagine within their hearts mately the Lord again withdraws His manifes-
that they will achieve all material blessings. tation of Vedic sound within Himself. (38-40)
(31) Those established in material passion, The Vedic meters are Gāyatrī, Uṣṇik, Anuṣṭup,
goodness and ignorance worship the particular Bṛhatī, Paṅkti, Triṣṭup, Jagatī, Aticchanda,
demigods and other deities, headed by Indra, Atyaṣṭi, Atijagatī and Ativirāṭ. (41) In the entire
who manifest the same modes of passion, good- world no one but Me actually understands the
ness or ignorance. They fail, however, to confidential purpose of Vedic knowledge. Thus
properly worship Me. (32) The worshipers of people do not know what the Vedas are actually
demigods think, “We shall worship the demi- prescribing in the ritualistic injunctions of
gods in this life, and by our sacrifices we shall karma-kāṇḍa, or what object is actually being
go to heaven and enjoy there. When that enjoy- indicated in the formulas of worship found in
ment is finished we shall return to this world the upāsanā-kāṇḍa, or that which is elaborately
and take birth as great householders in aristo- discussed through various hypotheses in the
cratic families.” Being excessively proud and Jnana-kāṇḍa section of the Vedas. (42) I am the
greedy, such persons are bewildered by the ritualistic sacrifice enjoined by the Vedas, and
flowery words of the Vedas. They are not at- I am the worshipable Deity. It is I who am pre-
tracted to topics about Me, the Supreme Lord. sented as various philosophical hypotheses,
(33-34) The Vedas, divided into three divi- and it is I alone who am then refuted by philo-
sions, ultimately reveal the living entity as pure sophical analysis. The transcendental sound vi-
spirit soul. The Vedic seers and mantras, how- bration thus establishes Me as the essential
ever, deal in esoteric terms, and I also am meaning of all Vedic knowledge. The Vedas,
pleased by such confidential descriptions. (35) elaborately analyzing all material duality as
The transcendental sound of the Vedas is very nothing but My illusory potency, ultimately
difficult to comprehend and manifests on dif- completely negate this duality and achieve their
ferent levels within the prāṇa, senses and mind. own satisfaction. (43)
This Vedic sound is unlimited, very deep and
860
SB 11.22: Enumeration of the Elements of which of these thinkers is speaking, and regard-
Material Creation less of whether in their calculations they in-
clude material elements within their previous
Uddhava inquired: My dear Lord, O mas- subtle causes or else within their subsequent
ter of the universe, how many different ele- manifest products, I accept their conclusions as
ments of creation have been enumerated by the authoritative, because a logical explanation can
great sages? I have heard You personally de- always be given for each of the different theo-
scribe a total of twenty-eightGod, the jīva soul, ries. (9)
the mahat-tattva, false ego, the five gross ele-
ments, the ten senses, the mind, the five subtle Because a person who has been covered by
objects of perception and the three modes of na- ignorance since time immemorial is not capable
ture. But some authorities say that there are of effecting his own self-realization, there must
twenty-six elements, while others cite twenty- be some other personality who is in factual
five or else seven, nine, six, four or eleven, and knowledge of the Absolute Truth and can im-
even others say that there are seventeen, sixteen part this knowledge to him. (10) According to
or thirteen. What did each of these sages have knowledge in the material mode of goodness,
in mind when he calculated the creative ele- there is no qualitative difference between the
ments in such different ways? O supreme eter- living entity and the supreme controller. The
nal, kindly explain this to me. (1-3) imagination of qualitative difference between
them is useless speculation. (11) Nature exists
Lord Kṛṣṇa replied: Because all material originally as the equilibrium of the three mate-
elements are present everywhere, it is reasona- rial modes, which pertain only to nature, not to
ble that different learned brāhmaṇas have ana- the transcendental spirit soul. These modes-
lyzed them in different ways. All such philoso- goodness, passion and ignoranceare the effec-
phers spoke under the shelter of My mystic po- tive causes of the creation, maintenance and de-
tency, and thus they could say anything without struction of this universe. (12) In this world the
contradicting the truth. (4) When philosophers mode of goodness is recognized as knowledge,
argue, “I don’t choose to analyze this particular the mode of passion as fruitive work, and the
case in the same way that you have,” it is mode of darkness as ignorance. Time is per-
simply My own insurmountable energies that ceived as the agitated interaction of the material
are motivating their analytic disagreements. (5) modes, and the totality of functional propensity
By interaction of My energies different opin- is embodied by the primeval sūtra, or mahat-
ions arise. But for those who have fixed their tattva. (13)
intelligence on Me and controlled their senses,
differences of perception disappear, and conse- I have described the nine basic elements as
quently the very cause for argument is re- the enjoying soul, nature, nature’s primeval
moved. (6) O best among men, because subtle manifestation of the mahat-tattva, false ego,
and gross elements mutually enter into one an- ether, air, fire, water and earth. (14) Hearing,
other, philosophers may calculate the number touch, sight, smell and taste are the five
of basic material elements in different ways, acknowledge-acquiring senses, My dear Ud-
cording to their personal desire. (7) All subtle dhava, and speech, the hands, the genitals, the
material elements are actually present within anus and the legs constitute the five working
their gross effects; similarly, all gross elements senses. The mind belongs to both these catego-
are present within their subtle causes, since ma- ries. (15) Sound, touch, taste, smell and form
terial creation takes place by progressive man- are the objects of the knowledge-acquiring
ifestation of elements from subtle to gross. senses, and movement, speech, excretion and
Thus we can find all material elements within manufacture are functions of the working
any single element. (8) Therefore, no matter senses. (16) In the beginning of creation nature
assumes, by the modes of goodness, passion
861
and ignorance, its form as the embodiment of presented with ample logic. Indeed, such phil-
all subtle causes and gross manifestations osophical brilliance is expected of the truly
within the universe. The Supreme Personality learned. (25)
of Godhead does not enter the interaction of
material manifestation but merely glances upon Śrī Uddhava inquired: Although nature
nature. (17) As the material elements, headed and the living entity are constitutionally dis-
by the mahat-tattva, are transformed, they re- tinct, O Lord Kṛṣṇa, there appears to be no dif-
ceive their specific potencies from the glance ference between them, because they are found
of the Supreme Lord, and being amalgamated residing within one another. Thus the soul ap-
by the power of nature, they create the univer- pears to be within nature and nature within the
sal egg. (18) soul. (26)
According to some philosophers there are O lotus-eyed Kṛṣṇa, O omniscient Lord,

seven elements, namely earth, water, fire, air kindly cut this great doubt out of my heart with
and ether, along with the conscious spirit soul Your own words, which exhibit Your great skill
and the Supreme Soul, who is the basis of both in reasoning. (27) From You alone the
the material elements and the ordinary spirit knowledge of the living beings arises, and by
soul. According to this theory, the body, senses, Your potency that knowledge is stolen away.
life air and all material phenomena are pro- Indeed, no one but Yourself can understand the
duced from these seven elements. (19) Other real nature of Your illusory potency. (28)
philosophers state that there are six elementsthe
five physical elements(earth, water, fire, air and The Supreme Personality of Godhead
ether) and the sixth element, the Supreme Per- said: O best among men, material nature and
sonality of Godhead. That Supreme Lord, en- its enjoyer are clearly distinct. This manifest
dowed with the elements that He has brought creation undergoes constant transformation,
forth from Himself, creates this universe and being founded upon the agitation of the modes
then personally enters within it. (20) Some phi- of nature. (29) My dear Uddhava, My material
losophers propose the existence of four basic energy, comprising three modes and acting
elements, of which threefire, water and through them, manifests the varieties of crea-
earthemanate from the fourth, the Self. Once tion along with varieties of consciousness for
existing, these elements produce the cosmic perceiving them. The manifest result of mate-
manifestation, in which all material creation rial transformation is understood in three as-
takes place. (21) Some calculate the existence pects: adhyātmic, adhidaivic and adhibhautic.
of seventeen basic elements, namely the five (30) Sight, visible form and the reflected image
gross elements, the five objects of perception, of the sun within the aperture of the eye all
the five sensory organs, the mind, and the soul work together to reveal one another. But the
as the seventeenth element. (22) According to original sun standing in the sky is self-mani-
the calculation of sixteen elements, the only fested. Similarly, the Supreme Soul, the origi-
difference from the previous theory is that the nal cause of all entities, who is thus separate
soul is identified with the mind. If we think in from all of them, acts by the illumination of His
terms of five physical elements, five senses, the own transcendental experience as the ultimate
mind, the individual soul and the Supreme source of manifestation of all mutually mani-
Lord, there are thirteen elements. (23) Counting festing objects. (31) Similarly, the sense or-
eleven, there are the soul, the gross elements gans, namely the skin, ears, eyes, tongue and
and the senses. Eight gross and subtle elements noseas well as the functions of the subtle body,
plus the Supreme Lord would make nine. (24) namely conditioned consciousness, mind, intel-
Thus great philosophers have analyzed the ma- ligence and false egocan all be analyzed in
terial elements in many different ways. All of terms of the threefold distinction of sense, ob-
their proposals are reasonable, since they are all ject of perception and presiding deity. (32)
862
When the three modes of nature are agitated, O most charitable Uddhava, what is called birth
the resultant transformation appears as the ele- is simply a person’s total identification with a
ment false ego in three phasesgoodness, pas- new body. One accepts the new body just as
sion and ignorance. Generated from the mahat- one completely accepts the experience of a
tattva, which is itself produced from the un- dream or a fantasy as reality. (40) Just as a per-
manifest pradhāna, this false ego becomes the son experiencing a dream or daydream does not
cause of all material illusion and duality. (33) remember his previous dreams or daydreams, a
person situated in his present body, although
The speculative argument of philosophers having existed prior to it, thinks that he has only
“This world is real,” “No, it is not real” is based recently come into being. (41) Because the
upon incomplete knowledge of the Supreme mind, which is the resting place of the senses,
Soul and is simply aimed at understanding ma- has created the identification with a new body,
terial dualities. Although such argument is use- the threefold material variety of high, middle
less, persons who have turned their attention and low class appears as if present within the
away from Me, their own true Self, are unable reality of the soul. Thus the self creates external
to give it up. (34) and internal duality, just as a man might give
birth to a bad son. (42) My dear Uddhava, ma-
Śrī Uddhava said: O supreme master, the terial bodies are constantly undergoing creation
intelligence of those dedicated to fruitive activ- and destruction by the force of time, whose
ities is certainly deviated from You. Please ex- swiftness is imperceptible. But because of the
plain to me how such persons accept superior subtle nature of time, no one sees this. (43) The
and inferior bodies by their materialistic activ- different stages of transformation of all mate-
ities and then give up such bodies. O Govinda, rial bodies occur just like those of the flame of
this topic is very difficult for foolish persons to a candle, the current of a river, or the fruits of a
understand. Being cheated by illusion in this tree. (44) Although the illumination of a lamp
world, they generally do not become aware of consists of innumerable rays of light undergo-
these facts. (35-36) ing constant creation, transformation and de-
struction, a person with illusory intelligence
Lord Kṛṣṇa said: The material mind of who sees the light for a moment will speak
men is shaped by the reactions of fruitive work. falsely, saying, “This is the light of the lamp.”
Along with the five senses, it travels from one As one observes a flowing river, ever-new wa-
material body to another. The spirit soul, alt- ter passes by and goes far away, yet a foolish
hough different from this mind, follows it. (37) person, observing one point in the river, falsely
The mind, bound to the reactions of fruitive states, “This is the water of the river.” Simi-
work, always meditates on the objects of the larly, although the material body of a human
senses, both those that are seen in this world being is constantly undergoing transformation,
and those that are heard about from Vedic au- those who are simply wasting their lives falsely
thority. Consequently, the mind appears to think and say that each particular stage of the
come into being and to suffer annihilation body is the person’s real identity. (45)
along with its objects of perception, and thus its
ability to distinguish past and future is lost. (38) A person does not actually take birth out of
When the living entity passes from the present the seed of past activities, nor, being immortal,
body to the next body, which is created by his does he die. By illusion the living being appears
own karma, he becomes absorbed in the pleas- to be born and to die, just as fire in connection
urable and painful sensations of the new body with firewood appears to begin and then cease
and completely forgets the experience of the to exist. (46) Impregnation, gestation, birth, in-
previous body. This total forgetfulness of one’s fancy, childhood, youth, middle age, old age
previous material identity, which comes about and death are the nine ages of the body. (47)
for one reason or another, is called death. (39) Although the material body is different from
863
the self, because of the ignorance due to mate- how illusion based on material dualities pre-
rial association one falsely identifies oneself vents one from realizing the self. (57) Even
with the superior and inferior bodily condi- though neglected, insulted, ridiculed or envied
tions. Sometimes a fortunate person is able to by bad men, or even though repeatedly agitated
give up such mental concoction. (48) By the by being beaten, tied up or deprived of one’s
death of one’s father or grandfather one can occupation, spat upon or polluted with urine by
surmise one’s own death, and by the birth of ignorant people, one who desires the highest
one’s son one can understand the condition of goal in life should in spite of all these difficul-
one’s own birth. A person who thus realistically ties use his intelligence to keep himself safe on
understands the creation and destruction of ma- the spiritual platform. (58-59)
terial bodies is no longer subject to these dual-
ities. (49) One who observes the birth of a tree Śrī Uddhava said: O best of all speakers,
from its seed and the ultimate death of the tree please explain to me how I may properly un-
after maturity certainly remains a distinct ob- derstand this. (60) O soul of the universe, the
server separate from the tree. In the same way, conditioning of one’s personality in material
the witness of the birth and death of the mate- life is very strong, and therefore it is very diffi-
rial body remains separate from it. (50) An un- cult even for learned men to tolerate the of-
intelligent man, failing to distinguish himself fenses committed against them by ignorant
from material nature, thinks nature to be real. people. Only Your devotees, who are fixed in
By contact with it he becomes completely be- Your loving service and who have achieved
wildered and enters into the cycle of material peace by residing at Your lotus feet, are able to
existence. (51) Made to wander because of his tolerate such offenses. (61)
fruitive work, the conditioned soul, by contact
with the mode of goodness, takes birth among SB 11.23: The Song of the Avantī
the sages or demigods. By contact with the Brāhmaṇa
mode of passion he becomes a demon or human
being, and by association with the mode of ig- Śukadeva Gosvāmī said: Lord Mukunda,
norance he takes birth as a ghost or in the ani- the chief of the Dāśārhas, having thus been re-
mal kingdom. (52) Just as one may imitate per- spectfully requested by the best of His devo-
sons whom one sees dancing and singing, sim- tees, Śrī Uddhava, first acknowledged the fit-
ilarly the soul, although never the doer of ma- ness of his servant’s statements. Then the Lord,
terial activities, becomes captivated by material whose glorious exploits are most worthy of be-
intelligence and is thus forced to imitate its ing heard, began to reply to him. (1)
qualities. (53) The soul’s material life, his ex-
perience of sense gratification, is actually false, Lord Śrī Kṛṣṇa said: O disciple of
O descendant of Daśārha, just like trees’ ap- Bṛhaspati, there is virtually no saintly man in
pearance of quivering when the trees are re- this world capable of resettling his own mind
flected in agitated water, or like the earth’s ap- after it has been disturbed by the insulting
pearance of spinning due to one’s spinning his words of uncivilized men. (2) Sharp arrows
eyes around, or like the world of a fantasy or which pierce one’s chest and reach the heart do
dream. (54-55) For one who is meditating on not cause as much suffering as the arrows of
sense gratification, material life, although lack- harsh, insulting words that become lodged
ing factual existence, does not go away, just as within the heart when spoken by uncivilized
the unpleasant experiences of a dream do not. men. (3) My dear Uddhava, in this regard a
(56) most pious story is told, and I shall now de-
scribe it to you. Please listen with careful atten-
Therefore, O Uddhava, do not try to enjoy tion. (4) Once a certain sannyāsī was insulted
sense gratification with the material senses. See in many ways by impious men. However, with
864
determination he remembered that he was suf- The brāhmaṇa spoke as follows: O what
fering the fruit of his own previous karma. I great misfortune! I have simply tormented my-
will narrate to you his story and that which he self uselessly, struggling so hard for money that
spoke. (5) was not even intended for religiosity or mate-
rial enjoyment. (14) Generally, the wealth of
In the country of Avantī there once lived a misers never allows them any happiness. In this
certain brāhmaṇa who was very rich and gifted life it causes their self-torment, and when they
with all opulences, and who was engaged in the die it sends them to hell. (15) Whatever pure
occupation of commerce. But he was a miserly fame is possessed by the famous and whatever
personlusty, greedy and very prone to anger. praiseworthy qualities are found in the virtuous
(6) are destroyed by even a small amount of greed,
just as one’s attractive physical beauty is ruined
In his home, devoid of religiosity and lawful by a trace of white leprosy. (16) In the earning,
sense gratification, the family members and attainment, increase, protection, expense, loss
guests were never properly respected, even and enjoyment of wealth, all men experience
with words. He would not even allow sufficient great labor, fear, anxiety and delusion. (17)
gratification for his own body at the suitable Theft, violence, speaking lies, duplicity, lust,
times. (7) Since he was so hardhearted and mi- anger, perplexity, pride, quarreling, enmity,
serly, his sons, in-laws, wife, daughters and faithlessness, envy and the dangers caused by
servants began to feel inimical toward him. Be- women, gambling and intoxication are the fif-
coming disgusted, they would never treat him teen undesirable qualities that contaminate men
with affection. (8) In this way the presiding de- because of greed for wealth. Although these
ities of the five family sacrifices became angry qualities are undesirable, men falsely ascribe
at the brāhmaṇa, who, being niggardly, guarded value to them. One desiring to achieve the real
his wealth like a Yakṣa, who had no good des- benefit of life should therefore remain aloof
tination either in this world or the next, and who from undesirable material wealth. (18-19) Even
was totally deprived of religiosity and sense en- a man’s brothers, wife, parents and friends
joyment. (9) O magnanimous Uddhava, by his united with him in love will immediately break
neglect of these demigods he depleted his stock off their affectionate relationships and become
of piety and all his wealth. The accumulation of enemies over a single coin. (20) For even a
his repeated exhaustive endeavors was totally small amount of money these relatives and
lost. (10) Some of the wealth of this so-called friends become very agitated and their anger is
brāhmaṇa was taken away by his relatives, My inflamed. Acting as rivals, they quickly give up
dear Uddhava, some by thieves, some by the all sentiments of goodwill and will reject one at
whims of providence, some by the effects of a moment’s notice, even to the point of com-
time, some by ordinary men and some by gov- mitting murder. (21) Those who obtain human
ernment authorities. (11) Finally, when his life, which is prayed for even by the demigods,
property was completely lost, he who never en- and in that human birth become situated as
gaged in religiosity or sense enjoyment became first-class brāhmaṇas, are extremely fortunate.
ignored by his family members. Thus he began If they disregard this important opportunity,
to feel unbearable anxiety. (12) Having lost all they are certainly killing their own self-interest
his wealth, he felt great pain and lamentation. and thus achieve a most unfortunate end. (22)
His throat choked up with tears, and he medi- What mortal man, having achieved this human
tated for a long time on his fortune. Then a life, which is the very gateway to both heaven
powerful feeling of renunciation came over and liberation, would willingly become at-
him. (13) tached to that abode of worthlessness, material
property? (23) One who fails to distribute his
wealth to the proper shareholdersthe demigods,
sages, forefathers and ordinary living entities,
865
as well as his immediate relatives, in-laws and an old, dirty beggar, rowdy persons would dis-
own selfis maintaining his wealth simply like a honor him with many insults. (33) Some of
Yakṣa and will fall down. (24) Discriminating these persons would take away his sannyāsī
persons are able to utilize their money, youth rod, and some the waterpot which he was using
and strength to achieve perfection. But I have as a begging bowl. Some took his deerskin seat,
feverishly squandered these in the useless en- some his chanting beads, and some would steal
deavor for further wealth. Now that I am an old his torn, ragged clothing. Displaying these
man, what can I achieve? (25) Why must an in- things before him, they would pretend to offer
telligent man suffer by his constant vain efforts them back but would then hide them again. (34)
to get wealth? Indeed, this whole world is most When he was sitting on the bank of a river
bewildered by someone’s illusory potency. about to partake of the food that he had col-
(26) lected by his begging, such sinful rascals would
come and pass urine on it, and they would dare
For one who is in the grips of death, what is to spit on his head. (35) Although he had taken
the use of wealth or those who offer it, sense a vow of silence, they would try to make him
gratification or those who offer it, or, for that speak, and if he did not speak they would beat
matter, any type of fruitive activity, which him with sticks. Others would chastise him,
simply causes one to again take birth in the ma- saying, “This man is just a thief.” And others
terial world? (27) would bind him up with rope, shouting, “Tie
him up! Tie him up!” (36) They would criticize
The Supreme Personality of Godhead, Lord and insult him, saying, “This man is just a hyp-
Hari, who contains within Himself all the dem- ocrite and a cheat. He makes a business of reli-
igods, must be satisfied with me. Indeed, He gion simply because he lost all his wealth and
has brought me to this suffering condition and his family threw him out.” (37) Some would
forced me to experience detachment, which is ridicule him by saying, “Just see this greatly
the boat to carry me over this ocean of material powerful sage! He is as steadfast as the
life. (28) If there is any time remaining in my Himālaya Mountains. By practice of silence he
life, I will perform austerities and force my strives for his goal with great determination,
body to subsist on the bare necessities. Without just like a heron.” Other persons would pass
further confusion I shall pursue that which con- foul air upon him, and sometimes others would
stitutes my entire self-interest in life, and I shall bind this twice-born brāhmaṇa in chains and
remain satisfied within the self. (29) Thus may keep him captive like a pet animal. (38-39) The
the presiding demigods of these three worlds brāhmaṇa understood that all his sufferingfrom
kindly show their mercy upon me. Indeed, other living beings, from the higher forces of
Mahārāja Khaṭvāṅga was able to achieve the nature and from his own bodywas unavoidable,
spiritual world in a single moment. (30) being allotted to him by providence. (40) Even
while being insulted by these low-class men
Lord Śrī Kṛṣṇa continued: His mind thus who were trying to effect his downfall, he re-
determined, that most excellent Avantī mained steady in his spiritual duties. Fixing his
brāhmaṇa was able to untie the knots of desire resolution in the mode of goodness, he began to
within his heart. He then assumed the role of a chant the following song. (41) The brāhmaṇa
peaceful and silent sannyāsī mendicant. (31) said: These people are not the cause of my hap-
He wandered about the earth, keeping his intel- piness and distress. Neither are the demigods,
ligence, senses and life air under control. To my own body, the planets, my past work, or
beg charity he traveled alone to various cities time. Rather, it is the mind alone that causes
and villages. He did not advertise his advanced happiness and distress and perpetuates the rota-
spiritual position and thus was not recognized tion of material life. (42)
by others. (32) O kind Uddhava, seeing him as
866
The powerful mind actuates the functions of people are the cause of my happiness and dis-
the material modes, from which evolve the dif- tress, then where is the place of the soul in such
ferent kinds of material activities in the modes a conception? This happiness and distress per-
of goodness, ignorance and passion. From the tain not to the soul but to the interactions of ma-
activities in each of these modes develop the terial bodies. If someone bites his tongue with
corresponding statuses of life. (43) Although his own teeth, at whom can he become angry in
present along with the struggling mind within his suffering? (50)
the material body, the Supersoul is not endeav-
oring, because He is already endowed with If you say that the demigods who rule the
transcendental enlightenment. Acting as my bodily senses cause suffering, still, how can
friend, He simply witnesses from His transcen- such suffering apply to the spirit soul? This act-
dental position. I, the infinitesimal spirit soul, ing and being acted upon are merely interac-
on the other hand, have embraced this mind, tions of the changeable senses and their presid-
which is the mirror reflecting the image of the ing deities. When one limb of the body attacks
material world. Thus I have become engaged in another, with whom can the person in that body
enjoying objects of desire and am entangled be angry? (51) If the soul himself were the
due to contact with the modes of nature. (44) cause of happiness and distress, then we could
Charity, prescribed duties, observance of major not blame others, since happiness and distress
and minor regulative principles, hearing from would be simply the nature of the soul. Accord-
scripture, pious works and purifying vows all ing to this theory, nothing except the soul actu-
have as their final aim the subduing of the ally exists, and if we were to perceive some-
mind. Indeed, concentration of the mind on the thing besides the soul, that would be illusion.
Supreme is the highest yoga. (45) Therefore, since happiness and distress do not
actually exist in this concept, why become an-
If one’s mind is perfectly fixed and pacified, gry at oneself or others? (52) And if we exam-
then tell me what need does one have to per- ine the hypothesis that the planets are the im-
form ritualistic charity and other pious rituals? mediate cause of suffering and happiness, then
And if one’s mind remains uncontrolled, lost in also where is the relationship with the soul,
ignorance, then of what use are these engage- who is eternal? After all, the effect of the plan-
ments for him? (46) All the senses have been ets applies only to things that have taken birth.
under the control of the mind since time imme- Expert astrologers have moreover explained
morial, and the mind himself never comes un- how the planets are only causing pain to each
der the sway of any other. He is stronger than other. Therefore, since the living entity is dis-
the strongest, and his godlike power is fear- tinct from these planets and from the material
some. Therefore, anyone who can bring the body, against whom should he vent his anger?
mind under control becomes the master of all (53) If we assume that fruitive work is the cause
the senses. (47) Failing to conquer this irre- of happiness and distress, we still are not deal-
pressible enemy, the mind, whose urges are ining with the soul. The idea of material work
tolerable and who torments the heart, many arises when there is a spiritual actor who is con-
people are completely bewildered and create scious and a material body that undergoes the
useless quarrel with others. Thus they conclude transformation of happiness and distress as a
that other people are either their friends, their reaction to such work. Since the body has no
enemies or parties indifferent to them. (48) Per- life, it cannot be the actual recipient of happi-
sons who identify with this body, which is ness and distress, nor can the soul, who is ulti-
simply the product of the material mind, are mately completely spiritual and aloof from the
blinded in their intelligence, thinking in terms material body. Since karma thus has no ulti-
of “I” and “mine.” Because of their illusion of mate basis in either the body or the soul, at
“this is I, but that is someone else,” they wander whom can one become angry? (54) If we accept
in endless darkness. (49) If you say that these time as the cause of happiness and distress, that
867
experience still cannot apply to the spirit soul,

since time is a manifestation of the Lord’s spir- Lord Śrī Kṛṣṇa said: Now I shall describe
itual potency and the living entities are also ex- to you the science of Sāṅkhya, which has been
pansions of the Lord’s spiritual potency mani- perfectly established by ancient authorities. By
festing through time. Certainly a fire does not understanding this science a person can imme-
burn its own flames or sparks, nor does the cold diately give up the illusion of material duality.
harm its own snowflakes or hail. In fact, the (1) Originally, during the Kṛta-yuga, when all
spirit soul is transcendental and beyond the ex- men were very expert in spiritual discrimina-
perience of material happiness and distress. At tion, and also previous to that, during the period
whom, therefore, should one become angry? of annihilation, the seer existed alone, nondif-
(55) The false ego gives shape to illusory ma- ferent from the seen object. (2) That one Abso-
terial existence and thus experiences material lute Truth, remaining free from material duali-
happiness and distress. The spirit soul, how- ties and inaccessible to ordinary speech and
ever, is transcendental to material nature; he mind, divided Himself into two categoriesthe
can never actually be affected by material hap- material nature and the living entities who are
piness and distress in any place, under any cir- trying to enjoy the manifestations of that na-
cumstance or by the agency of any person. A ture. (3) Of these two categories of manifesta-
person who understands this has nothing what- tion, one is material nature, which embodies
soever to fear from the material creation. (56) I both the subtle causes and manifest products of
shall cross over the insurmountable ocean of matter. The other is the conscious living entity,
nescience by being firmly fixed in the service designated as the enjoyer. (4) When material
of the lotus feet of Kṛṣṇa. This was approved nature was agitated by My glance, the three ma-
by the previous ācāryas, who were fixed in firm terial modesgoodness, passion and ignorance-
devotion to the Lord, Paramātmā, the Supreme became manifest to fulfill the pending desires
Personality of Godhead. (57) Lord Śrī Kṛṣṇa of the conditioned souls. (5) From these modes
said: Thus becoming detached upon the loss of arose the primeval sūtra, along with the mahat-
his property, this sage gave up his moroseness. tattva. By the transformation of the mahat-
He left home, taking sannyāsa, and began to tattva was generated the false ego, the cause of
travel about the earth. Even when insulted by the living entities’ bewilderment. (6) False ego,
foolish rascals he remained unswerved from his which is the cause of physical sensation, the
duty and chanted this song. (58) senses and the mind, encompasses both spirit
and matter and manifests in three varieties: in
No other force besides his own mental con- the modes of goodness, passion and ignorance.
fusion makes the soul experience happiness (7) From false ego in the mode of ignorance
and distress. His perception of friends, neutral came the subtle physical perceptions, from
parties and enemies and the whole material life which the gross elements were generated. From
he builds around this perception are simply cre- false ego in the mode of passion came the
ated out of ignorance. (59) My dear Uddhava, senses, and from false ego in the mode of good-
fixing your intelligence on Me, you should thus ness arose the eleven demigods. (8) Impelled
completely control the mind. This is the es- by Me, all these elements combined to function
sence of the science of yoga. (60) Anyone who in an orderly fashion and together gave birth to
listens to or recites to others this song of the the universal egg, which is My excellent place
sannyāsī, which presents scientific knowledge of residence. (9) I Myself appeared within that
of the Absolute, and who thus meditates upon egg, which was floating on the causal water,
it with full attention, will never again be over- and from My navel arose the universal lotus,
whelmed by the dualities of material happiness the birthplace of self-born Brahmā. (10) Lord
and distress. (61) Brahmā, the soul of the universe, being en-
dowed with the mode of passion, performed
SB 11.24: The Philosophy of Sāṅkhya great austerities by My mercy and thus created
868
the three planetary divisions, called Bhūr, Bhu- object through transformation. Thus one cre-
var and Svar, along with their presiding deities. ated object becomes the cause and basis of an-
(11) Heaven was established as the residence of other created object. A particular thing may
the demigods, Bhuvarloka as that of the ghostly thus be called real in that it possesses the basic
spirits, and the earth system as the place of hu- nature of another object that constitutes its
man beings and other mortal creatures. Those origin and final state. (18) The material uni-
mystics who strive for liberation are promoted verse may be considered real, having nature as
beyond these three divisions. (12) Lord Brahmā its original ingredient and final state. Lord
created the region below the earth for the de- Mahā-Viṣṇu is the resting place of nature,
mons and the Nāga snakes. In this way the des- which becomes manifest by the power of time.
tinations of the three worlds were arranged as Thus nature, the almighty Viṣṇu and time are
the corresponding reactions for different kinds not different from Me, the Supreme Absolute
of work performed within the three modes of Truth. (19) As long as the Supreme Personality
nature. (13) By mystic yoga, great austerities of Godhead continues to glance upon nature,
and the renounced order of life, the pure desti- the material world continues to exist, perpetu-
nations of Maharloka, Janoloka, Tapoloka and ally manifesting through procreation the great
Satyaloka are attained. But by devotional yoga, and variegated flow of universal creation. (20)
one achieves My transcendental abode. (14) All
results of fruitive work have been arranged I am the basis of the universal form, which
within this world by Me, the supreme creator displays endless variety through the repeated
acting as the force of time. Thus one sometimes creation, maintenance and destruction of the
rises up toward the surface of this mighty river planetary systems. Originally containing within
of the modes of nature and sometimes again itself all planets in their dormant state, My uni-
submerges. (15) Whatever features visibly ex- versal form manifests the varieties of created
ist within this worldsmall or great, thin or existence by arranging the coordinated combi-
stoutcertainly contain both the material nature nation of the five elements. (21) At the time of
and its enjoyer, the spirit soul. (16) annihilation, the mortal body of the living be-
ing becomes merged into food. Food merges
Gold and earth are originally existing as in- into the grains, and the grains merge back into
gredients. From gold one may fashion golden the earth. The earth merges into its subtle sen-
ornaments such as bracelets and earrings, and sation, fragrance. Fragrance merges into water,
from earth one may fashion clay pots and sau- and water further merges into its own quality,
cers. The original ingredients gold and earth ex- taste. That taste merges into fire, which merges
ist before the products made from them, and into form. Form merges into touch, and touch
when the products are eventually destroyed, the merges into ether. Ether finally merges into the
original ingredients, gold and earth, will re- sensation of sound. The senses all merge into
main. Thus, since the ingredients are present in their own origins, the presiding demigods, and
the beginning and at the end, they must also be they, O gentle Uddhava, merge into the control-
present in the middle phase, taking the form of ling mind, which itself merges into false ego in
a particular product to which we assign for con- the mode of goodness. Sound becomes one
venience a particular name, such as bracelet, with false ego in the mode of ignorance, and
earring, pot or saucer. We can therefore under- all-powerful false ego, the first of all the phys-
stand that since the ingredient cause exists be- ical elements, merges into the total nature. The
fore the creation of a product and after the prod- total material nature, the primary repository of
uct’s destruction, the same ingredient cause the three basic modes, dissolves into the modes.
must be present during the manifest phase, sup- These modes of nature then merge into the un-
porting the product as the basis of its reality. manifest form of nature, and that unmanifest
(17) A material object, itself composed of an form merges into time. Time merges into the
essential ingredient, creates another material
869
Supreme Lord, present in the form of the om- please hear about the combination of these
niscient Mahā-puruṣa, the original activator of three modes. (2-5) My dear Uddhava, the com-
all living beings. That origin of all life merges bination of all three modes is present in the
into Me, the unborn Supreme Soul, who re- mentality of “I” and “mine.” The ordinary
mains alone, established within Himself. It is transactions of this world, which are carried out
from Him that all creation and annihilation are through the agency of the mind, the objects of
manifested. (22-27) Just as the rising sun re- perception, the senses and the vital airs of the
moves the darkness of the sky, similarly, this physical body, are also based on the combina-
scientific knowledge of cosmic annihilation re- tion of the modes. (6) When a person devotes
moves all illusory duality from the mind of a himself to religiosity, economic development
serious student. Even if illusion somehow en- and sense gratification, the faith, wealth and
ters his heart, it cannot remain there. (28) Thus sensual enjoyment obtained by his endeavors
I, the perfect seer of everything material and display the interaction of the three modes of na-
spiritual, have spoken this knowledge of ture. (7) When a man desires sense gratifica-
Sāṅkhya, which destroys the illusion of doubt tion, being attached to family life, and when he
by scientific analysis of creation and annihila- consequently becomes established in religious
tion. (29) and occupational duties, the combination of the
modes of nature is manifest. (8)
SB 11.25: The Three Modes of Nature
and Beyond A person exhibiting qualities such as self-
control is understood to be predominantly in
The Supreme Personality of Godhead the mode of goodness. Similarly, a passionate
said: O best among men, please listen as I de- person is recognized by his lust, and one in ig-
scribe to you how the living entity attains a par- norance is recognized by qualities such as an-
ticular nature by association with individual ger. (9) Any person, whether man or woman,
material modes. (1) Mind and sense control, who worships Me with loving devotion, offer-
tolerance, discrimination, sticking to one’s pre- ing his or her prescribed duties unto Me without
scribed duty, truthfulness, mercy, careful study material attachment, is understood to be situ-
of the past and future, satisfaction in any con- ated in goodness. (10) When a person worships
dition, generosity, renunciation of sense grati- Me by his prescribed duties with the hope of
fication, faith in the spiritual master, being em- gaining material benefit, his nature should be
barrassed at improper action, charity, simplic- understood to be in passion, and one who wor-
ity, humbleness and satisfaction within oneself ships Me with the desire to commit violence
are qualities of the mode of goodness. Material against others is in ignorance. (11) The three
desire, great endeavor, audacity, dissatisfaction modes of material naturegoodness, passion and
even in gain, false pride, praying for material ignoranceinfluence the living entity but not Me.
advancement, considering oneself different and Manifesting within his mind, they induce the
better than others, sense gratification, rash ea- living entity to become attached to material
gerness to fight, a fondness for hearing oneself bodies and other created objects. In this way the
praised, the tendency to ridicule others, adver- living entity is bound up. (12) When the mode
tising one’s own prowess and justifying one’s of goodness, which is luminous, pure and aus-
actions by one’s strength are qualities of the picious, predominates over passion and igno-
mode of passion. Intolerant anger, stinginess, rance, a man becomes endowed with happiness,
speaking without scriptural authority, violent virtue, knowledge and other good qualities.
hatred, living as a parasite, hypocrisy, chronic (13) When the mode of passion, which causes
fatigue, quarrel, lamentation, delusion, unhap- attachment, separatism and activity, conquers
piness, depression, sleeping too much, false ex- ignorance and goodness, a man begins to work
pectations, fear and laziness constitute the ma- hard to acquire prestige and fortune. Thus in the
jor qualities of the mode of ignorance. Now mode of passion he experiences anxiety and
870
struggle. (14) When the mode of ignorance the mode of passion remain in the world of hu-
conquers passion and goodness, it covers one’s man beings, and those dying in the mode of ig-
consciousness and makes one foolish and dull. norance must go to hell. But those who are free
Falling into lamentation and illusion, a person from the influence of all modes of nature come
in the mode of ignorance sleeps excessively, in- to Me. (22) Work performed as an offering to
dulges in false hopes, and displays violence to- Me, without consideration of the fruit, is con-
ward others. (15) When consciousness be- sidered to be in the mode of goodness. Work
comes clear and the senses are detached from performed with a desire to enjoy the results is
matter, one experiences fearlessness within the in the mode of passion. And work impelled by
material body and detachment from the mate- violence and envy is in the mode of ignorance.
rial mind. You should understand this situation (23) Absolute knowledge is in the mode of
to be the predominance of the mode of good- goodness, knowledge based on duality is in the
ness, in which one has the opportunity to real- mode of passion, and foolish, materialistic
ize Me. (16) You should discern the mode of knowledge is in the mode of ignorance.
passion by its symptomsthe distortion of the in- Knowledge based upon Me, however, is under-
telligence because of too much activity, the in- stood to be transcendental. (24) Residence in
ability of the perceiving senses to disentangle the forest is in the mode of goodness, residence
themselves from mundane objects, an unin a town is in the mode of passion, residence
healthy condition of the working physical or- in a gambling house displays the quality of ig-
gans, and the unsteady perplexity of the mind. norance, and residence in a place where I reside
(17) is transcendental. (25) A worker free of attach-
ment is in the mode of goodness, a worker
When one’s higher awareness fails and fi- blinded by personal desire is in the mode of
nally disappears and one is thus unable to con- passion, and a worker who has completely for-
centrate his attention, his mind is ruined and gotten how to tell right from wrong is in the
manifests ignorance and depression. You mode of ignorance. But a worker who has taken
should understand this situation to be the pre- shelter of Me is understood to be transcendental
dominance of the mode of ignorance. (18) to the modes of nature. (26) Faith directed to-
ward spiritual life is in the mode of goodness,
With the increase of the mode of goodness, faith rooted in fruitive work is in the mode of
the strength of the demigods similarly in- passion, faith residing in irreligious activities is
creases. When passion increases, the demoniac in the mode of ignorance, but faith in My devo-
become strong. And with the rise of ignorance, tional service is purely transcendental. (27)
O Uddhava, the strength of the most wicked in-
creases. (19) It should be understood that alert Food that is wholesome, pure and obtained
wakefulness comes from the mode of good- without difficulty is in the mode of goodness,
ness, sleep with dreaming from the mode of food that gives immediate pleasure to the
passion, and deep, dreamless sleep from the senses is in the mode of passion, and food that
mode of ignorance. The fourth state of con- is unclean and causes distress is in the mode of
sciousness pervades these three and is transcen- ignorance. (28) Happiness derived from the self
dental. (20) Learned persons dedicated to Ve- is in the mode of goodness, happiness based on
dic culture are elevated by the mode of good- sense gratification is in the mode of passion,
ness to higher and higher positions. The mode and happiness based on delusion and degrada-
of ignorance, on the other hand, forces one to tion is in the mode of ignorance. But that hap-
fall headfirst into lower and lower births. And piness found within Me is transcendental. (29)
by the mode of passion one continues transmi-
grating through human bodies. (21) Those who Therefore, material substance, place, result
leave this world in the mode of goodness go to of activity, time, knowledge, work, the per-
the heavenly planets, those who pass away in former of work, faith, state of consciousness,
871
species of life and destination after death are all freed from conditioned life by giving up his
based on the three modes of material nature. false identification with the products of the ma-
(30) O best of human beings, all states of mate- terial modes of nature. Seeing these products as
rial being are related to the interaction of the simply illusion, he avoids entanglement with
enjoying soul and material nature. Whether the modes of nature, although constantly
seen, heard of or only conceived within the among them. Because the modes of nature and
mind, they are without exception constituted of their products are simply not real, he does not
the modes of nature. (31) O gentle Uddhava, all accept them. (2) One should never associate
these different phases of conditioned life arise with materialists, those dedicated to gratifying
from work born of the modes of material na- their genitals and bellies. By following them
ture. The living entity who conquers these one falls into the deepest pit of darkness, just
modes, manifested from the mind, can dedicate like a blind man who follows another blind
himself to Me by the process of devotional ser- man. (3) The following song was sung by the
vice and thus attain pure love for Me. (32) famous emperor Purūravā. When deprived of
Therefore, having achieved this human form of his wife, Urvaśī, he was at first bewildered, but
life, which allows one to develop full by controlling his lamentation he began to feel
knowledge, those who are intelligent should detachment. (4) When she was leaving him,
free themselves from all contamination of the even though he was naked he ran after her just
modes of nature and engage exclusively in lov- like a madman and called out in great distress,
ing service to Me. (33) A wise sage, free from “O my wife, O terrible lady! Please stop!” (5)
all material association and unbewildered, Although for many years Purūravā had enjoyed
should subdue his senses and worship Me. He sex pleasure in the evening hours, still he was
should conquer the modes of passion and igno- not satisfied by such insignificant enjoyment.
rance by engaging himself only with things in His mind was so attracted to Urvaśī that he did
the mode of goodness. (34) Then, being fixed not notice how the nights were coming and go-
in devotional service, the sage should also con- ing. (6)
quer the material mode of goodness by indiffer-
ence toward the modes. Thus pacified within King Aila said: Alas, just see the extent of
his mind, the spirit soul, freed from the modes my delusion! This goddess was embracing me
of nature, gives up the very cause of his condi- and held my neck in her grip. My heart was so
tioned life and attains Me. (35) Freed from the polluted by lust that I had no idea how my life
subtle conditioning of the mind and from the was passing. (7) That lady cheated me so much
modes of nature born of material conscious- that I did not even see the rising or setting of
ness, the living entity becomes completely sat- the sun. Alas, for so many years I passed my
isfied by experiencing My transcendental form. days in vain! (8) Alas, although I am supposed
He no longer searches for enjoyment in the ex- to be a mighty emperor, the crown jewel of all
ternal energy, nor does he contemplate or re- kings on this earth, just see how my bewilder-
member such enjoyment within himself. (36) ment has rendered me a toy animal in the hands
of women! (9) Although I was a powerful lord
SB 11.26: The Aila-gītā with great opulence, that woman gave me up as
if I were no more than an insignificant blade of
The Supreme Personality of Godhead said: grass. And still, naked and without shame, I fol-
Having achieved this human form of life, which lowed her, crying out to her like a madman.
affords one the opportunity to realize Me, and (10) Where are my so-called great influence,
being situated in My devotional service, one power and sovereignty? Just like an ass being
can achieve Me, the reservoir of all pleasure kicked in the face by his she-ass, I ran after that
and the Supreme Soul of all existence, residing woman, who had already given me up. (11)
within the heart of every living being. (1) A What is the use of a big education or the prac-
person fixed in transcendental knowledge is tice of austerities and renunciation, and what is
872
the use of studying religious scriptures, of liv- looking lady! What a charming nose she’s got,
ing in solitude and silence, if, after all that, and see her beautiful smile!” (19-20) What dif-
one’s mind is stolen by a woman? (12) To hell ference is there between ordinary worms and
with me! I am such a fool that I didn’t even persons who try to enjoy this material body
know what was good for me, although I arro- composed of skin, flesh, blood, muscle, fat,
gantly thought I was highly intelligent. Alt- marrow, bone, stool, urine and pus? (21) Yet
hough I achieved the exalted position of a lord, even one who theoretically understands the ac-
I allowed myself to be conquered by women as tual nature of the body should never associate
if I were a bullock or a jackass. (13) Even after with women or with men attached to women.
I had served the so-called nectar of the lips of After all, the contact of the senses with their ob-
Urvaśī for many years, my lusty desires kept jects inevitably agitates the mind. (22) Because
rising again and again within my heart and were the mind is not disturbed by that which is nei-
never satisfied, just like a fire that can never be ther seen nor heard, the mind of a person who
extinguished by the oblations of ghee poured restricts the material senses will automatically
into its flames. (14) Who but the Supreme Per- be checked in its material activities and become
sonality of Godhead, who lies beyond material pacified. (23) Therefore, one should never let
perception and is the Lord of self-satisfied his senses associate freely with women or with
sages, can possibly save my consciousness, men attached to women. Even those who are
which has been stolen by a prostitute? (15) Be- highly learned cannot trust the six enemies of
cause I allowed my intelligence to become dull the mind; what to speak, then, of foolish per-
and because I failed to control my senses, the sons like me. (24)
great confusion in my mind did not go away,
even though Urvaśī herself gave me wise coun- The Supreme Personality of Godhead
sel with well-spoken words. (16) How can I said: Having thus chanted this song, Mahārāja
blame her for my trouble when I myself am ig- Purūravā, eminent among the demigods and
norant of my real, spiritual nature? I did not human beings, gave up the position he had
control my senses, and so I am like a person achieved in the planet of Urvaśī. His illusion
who mistakenly sees a harmless rope as a cleansed away by transcendental knowledge,
snake. (17) What is this polluted body any- he understood Me to be the Supreme Soul
wayso filthy and full of bad odors? I was at- within his heart and so at last achieved peace.
tracted by the fragrance and beauty of a (25) An intelligent person should therefore re-
woman’s body, but what are those so-called at- ject all bad association and instead take up the
tractive features? They are simply a false cov- association of saintly devotees, whose words
ering created by illusion. (18) One can never cut off the excessive attachment of one’s mind.
decide whose property the body actually is. (26) My devotees fix their minds on Me and do
Does it belong to one’s parents, who have given not depend upon anything material. They are
birth to it, to one’s wife, who gives it pleasure, always peaceful, endowed with equal vision,
or to one’s employer, who orders the body and free from possessiveness, false ego, duality
around? Is it the property of the funeral fire or and greed. (27) O greatly fortunate Uddhava, in
of the dogs and jackals who may ultimately de- the association of such saintly devotees there is
vour it? Is it the property of the indwelling soul, constant discussion of Me, and those partaking
who partakes in its happiness and distress, or in this chanting and hearing of My glories are
does the body belong to intimate friends who certainly purified of all sins. (28) Whoever
encourage and help it? Although a man never hears, chants and respectfully takes to heart
definitely ascertains the proprietor of the body, these topics about Me becomes faithfully dedi-
he becomes most attached to it. The material cated to Me and thus achieves My devotional
body is a polluted material form heading to- service. (29) What more remains to be accom-
ward a lowly destination, yet when a man stares plished for the perfect devotee after achieving
at the face of a woman he thinks, “What a good-
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devotional service unto Me, the Supreme Ab- his sons, headed by Bhṛgu, and by Lord Śiva to
solute Truth, whose qualities are innumerable his wife, Pārvatī. This process is accepted by
and who am the embodiment of all ecstatic ex- and appropriate for all the occupational and
perience? (30) Just as cold, fear and darkness spiritual orders of society. Therefore, I consider
are eradicated for one who has approached the worship of You in Your Deity form to be the
sacrificial fire, so dullness, fear and ignorance most beneficial of all spiritual practices, even
are destroyed for one engaged in serving the for women and śūdras. (3-4) O lotus-eyed one,
devotees of the Lord. (31) The devotees of the O Supreme Lord of all lords of the universe,
Lord, peacefully fixed in absolute knowledge, please explain to Your devoted servant this
are the ultimate shelter for those who are re- means of liberation from the bondage of work.
peatedly rising and falling within the fearful (5)
ocean of material life. Such devotees are just
like a strong boat that comes to rescue persons The Supreme Personality of Godhead
who are at the point of drowning. (32) Just as said: My dear Uddhava, there is no end to the
food is the life of all creatures, just as I am the innumerable Vedic prescriptions for executing
ultimate shelter for the distressed, and just as Deity worship; so I shall explain this topic to
religion is the wealth of those who are passing you briefly, one step at a time. (6) One should
away from this world, so My devotees are the carefully worship Me by selecting one of the
only refuge of persons fearful of falling into a three methods by which I receive sacrifice: Ve-
miserable condition of life. (33) My devotees dic, tantric or mixed. (7) Now please listen
bestow divine eyes, whereas the sun allows faithfully as I explain exactly how a person who
only external sight, and that only when it is has achieved twice-born status through the rel-
risen in the sky. My devotees are one’s real evant Vedic prescriptions should worship Me
worshipable deities and real family; they are with devotion. (8) A twice-born person should
one’s own self, and ultimately they are nondif- worship Me, his worshipable Lord, without du-
ferent from Me. (34) Thus losing his desire to plicity, offering appropriate paraphernalia in
be on the same planet as Urvaśī, Mahārāja loving devotion to My Deity form or to a form
Purūravā began to wander the earth free of all of Me appearing upon the ground, in fire, in the
material association and completely satisfied sun, in water or within the worshiper’s own
within the self. (35) heart. (9) One should first purify his body by
cleansing his teeth and bathing. Then one
SB 11.27: Lord Kṛṣṇa’s Instructions on should perform a second cleansing by smearing
the Process of Deity Worship the body with earth and chanting both Vedic
and tantric mantras. (10) Fixing the mind on
Śrī Uddhava said: My dear Lord, O master Me, one should worship Me by his various pre-
of the devotees, please explain to me the prescribed duties, such as chanting the Gāyatrī
scribed method of worshiping You in Your De- mantra at the three junctures of the day. Such
ity form. What are the qualifications of those performances are enjoined by the Vedas and
devotees who worship the Deity, on what basis purify the worshiper of reactions to fruitive ac-
is such worship established, and what is the tivities. (11) The Deity form of the Lord is said
specific method of worship? (1) All the great to appear in eight varietiesstone, wood, metal,
sages repeatedly declare that such worship earth, paint, sand, the mind or jewels. (12) The
brings the greatest benefit possible in human Deity form of the Lord, who is the shelter of all
life. This is the opinion of Nārada Muni, the living entities, can be established in two ways:
great Vyāsadeva and my own spiritual master, temporarily or permanently. But a permanent
Bṛhaspati. (2) O most magnanimous Lord, the Deity, having been called, can never be sent
instructions on this process of Deity worship away, My dear Uddhava. (13) The Deity that is
first emanated from Your lotus mouth. Then temporarily established can optionally be
they were spoken by the great Lord Brahmā to called forth and sent away, but these two rituals
874
should always be performed when the Deity is decorate with various auspicious substances
traced upon the ground. Bathing should be done three vessels filled with water. (21) The wor-
with water except if the Deity is made of clay, shiper should then purify those three vessels.
paint or wood, in which cases a thorough He should sanctify the vessel holding water for
cleansing without water is enjoined. (14) One washing the Lord’s feet by chanting hṛdayāya
should worship Me in My Deity forms by of- namaḥ, the vessel containing water for arghya
fering the most excellent paraphernalia. But a by chanting śirase svāhā, and the vessel con-
devotee completely freed from material desire taining water for washing the Lord’s mouth by
may worship Me with whatever he is able to chanting śikhāyai vaṣaṭ. Also, the Gāyatrī man-
obtain, and may even worship Me within his tra should be chanted for all three vessels. (22)
heart with mental paraphernalia. (15) In wor- The worshiper should meditate upon My subtle
shiping the temple Deity, my dear Uddhava, formwhich is situated within the worshiper’s
bathing and decoration are the most pleasing own body, now purified by air and fireas the
offerings. For the Deity traced on sacred source of all living entities. This form of the
ground, the process of tattva-vinyāsa is most Lord is experienced by self-realized sages in
dear. Oblations of sesame and barley soaked in the last part of the vibration of the sacred sylla-
ghee are the preferred offering to the sacrificial ble om. (23) The devotee conceives of the Su-
fire, whereas worship consisting of upasthāna persoul, whose presence surcharges the devo-
and arghya is preferred for the sun. One should tee’s body, in the form corresponding to his re-
worship Me in the form of water by offering alization. Thus the devotee worships the Lord
water itself. Actually, whatever is offered to to his full capacity and becomes fully absorbed
Me with faith by My devoteeeven if only a little in Him. By touching the various limbs of the
wateris most dear to Me. (16-17) Even very op- Deity and chanting appropriate mantras, the
ulent presentations do not satisfy Me if they are devotee should invite the Supersoul to join the
offered by nondevotees. But I am pleased by Deity’s form, and then the devotee should wor-
any insignificant offering made by My loving ship Me. (24) The worshiper should first imag-
devotees, and I am certainly most pleased when ine My seat as decorated with the personified
nice presentations of fragrant oil, incense, flow- deities of religion, knowledge, renunciation
ers and palatable foods are offered with love. and opulence and with My nine spiritual ener-
(18) gies. He should think of the Lord’s sitting place
as an eight-petaled lotus, effulgent on account
After cleansing himself and collecting all of the saffron filaments within its whorl. Then,
the paraphernalia, the worshiper should arrange following the regulations of both the Vedas and
his own seat with blades of kuśa grass whose the tantras, he should offer Me water for wash-
tips point eastward. He should then sit facing ing the feet, water for washing the mouth, ar-
either east or north, or else, if the Deity is fixed ghya and other items of worship. By this pro-
in one place, he should sit directly facing the cess he achieves both material enjoyment and
Deity. (19) The devotee should sanctify the var- liberation. (25-26)
ious parts of his body by touching them and
chanting mantras. He should do the same for One should worship, in order, the Lord’s Su-
My Deity form, and then with his hands he darśana disc, His Pāñcajanya conchshell, His
should clean the Deity of old flowers and the club, sword, bow, arrows and plow, His muṣala
remnants of previous offerings. He should weapon, His Kaustubha gem, His flower gar-
properly prepare the sacred pot and the vessel land and the Śrīvatsa curl of hair on His chest.
containing water for sprinkling. (20) Then, (27) One should worship the Lord’s associates
with the water of that prokṣaṇīya vessel he Nanda and Sunanda, Garuḍa, Pracaṇḍa and
should sprinkle the area where the Deity is be- Caṇḍa, Mahābala and Bala, and Kumuda and
ing worshiped, the offerings that are going to Kumudekṣaṇa. (28) With offerings such as
be presented, and his own body. Next he should prokṣaṇa one should worship Durgā, Vināyaka,
875
Vyāsa, Viṣvaksena, the spiritual masters and vessel. The worshiper should next meditate
the various demigods. All these personalities upon Me within the fire. (37) The intelligent
should be in their proper places facing the Deity devotee should meditate upon that form of the
of the Lord. (29) Lord whose color is like molten gold, whose
four arms are resplendent with the conchshell,
The worshiper should bathe the Deity every disc, club and lotus flower, and who is always
day, as opulently as his assets permit, using wa- peaceful and dressed in a garment colored like
ters scented with sandalwood, uśīra root, cam- the filaments within a lotus flower. His helmet,
phor, kuṅkuma and aguru. He should also chant bracelets, belt and fine arm ornaments shine
various Vedic hymns, such as the anuvāka brilliantly. The symbol of Śrīvatsa is on His
known as Svarṇa-gharma, the Mahāpuruṣa- chest, along with the glowing Kaustubha gem
vidyā, the Puruṣa-sūkta and various songs of and a garland of forest flowers. The devotee
the Sāma Veda, such as the Rājana and the Ro- should then worship that Lord by taking pieces
hiṇya. (30-31) My devotee should then lov- of firewood soaked in the sacrificial ghee and
ingly decorate Me with clothing, a brāhmaṇa throwing them into the fire. He should perform
thread, various ornaments, marks of tilaka and the ritual of āghāra, presenting into the fire the
garlands, and he should anoint My body with various items of oblation drenched in ghee. He
fragrant oils, all in the prescribed manner. (32) should then offer to sixteen demigods, begin-
The worshiper should faithfully present Me ning with Yamarāja, the oblation called sviṣṭi-
with water for washing My feet and mouth, fra- kṛt, reciting the basic mantras of each deity and
grant oils, flowers and unbroken grains, along the sixteen-line Puruṣa-sūkta hymn. Pouring
with incense, lamps and other offerings. (33) one oblation after each line of the Puruṣa-sūkta,
Within his means, the devotee should arrange he should utter the particular mantra naming
to offer Me sugar candy, sweet rice, ghee, each deity. (38-41)
śaṣkulī [rice-flour cakes], āpūpa [various sweet
cakes], modaka [steamed rice-flour dumplings Having thus worshiped the Lord in the sac-
filled with sweet coconut and sugar], saṁyāva rificial fire, the devotee should offer his obei-
[wheat cakes made with ghee and milk and cov- sances to the Lord’s personal associates by
ered with sugar and spices], yogurt, vegetable bowing down and should then present offerings
soups and other palatable foods. (34) On spe- to them. He should then chant quietly the mūla-
cial occasions, and daily if possible, the Deity mantra of the Deity of the Lord, remembering
should be massaged with ointment, shown a the Absolute Truth as the Supreme Personality,
mirror, offered a eucalyptus stick for brushing Nārāyaṇa. (42) Once again he should offer the
His teeth, bathed with the five kinds of nectar, Deity water for washing His mouth, and he
offered all kinds of opulent foods, and enter- should give the remnants of the Lord’s food to
tained with singing and dancing. (35) Viṣvaksena. Then he should present the Deity
with fragrant perfume for the mouth and pre-
In an arena constructed according to scrip- pared betel nut. (43) Singing along with others,
tural injunctions, the devotee should perform a chanting loudly and dancing, acting out My
fire sacrifice, utilizing the sacred belt, the sac- transcendental pastimes, and hearing and tell-
rificial pit and the altar mound. When igniting ing stories about Me, the devotee should for
the sacrificial fire, the devotee should bring it some time absorb himself in such festivity. (44)
to a blaze with wood piled up by his own hands. The devotee should offer homage to the Lord
(36) After spreading kuśa grass on the ground with all kinds of hymns and prayers, both from
and sprinkling it with water, one should per- the Purāṇas and from other ancient scriptures,
form the anvādhāna ritual according to the pre- and also from ordinary traditions. Praying, “O
scribed rules. Then one should arrange the Lord, please be merciful to me!” he should fall
items to be offered as oblations and should down flat like a rod to offer his obeisances. (45)
sanctify them with water from the sprinkling Placing his head at the feet of the Deity, he
876
should then stand with folded hands before the performer of the theft but also anyone who as-
Lord and pray, “O my Lord, please protect me, sists him, instigates the crime, or simply ap-
who am surrendered unto You. I am most fear- proves of it must also share the reaction in the
ful of this ocean of material existence, standing next life. According to their degree of partici-
as I am in the mouth of death.” (46) Praying in pation, they each must suffer a proportionate
this way, the devotee should respectfully place consequence. (55)
upon his head the remnants I offer to him. And
if the particular Deity is meant to be sent away SB 11.28: Jnana-yoga
at the end of the worship, then this should be
performed, the devotee once again placing the The Supreme Personality of Godhead
light of the Deity’s presence inside the light of said: One should neither praise nor criticize the
the lotus within his own heart. (47) Whenever conditioned nature and activities of other per-
one develops faith in Mein My form as the De- sons. Rather, one should see this world as
ity or in other bona fide manifestationsone simply the combination of material nature and
should worship Me in that form. I certainly ex- the enjoying souls, all based on the one Abso-
ist both within all created beings and also sep- lute Truth. (1) Whoever indulges in praising or
arately in My original form, since I am the Su- criticizing the qualities and behavior of others
preme Soul of all. (48) will quickly become deviated from his own
best interest by his entanglement in illusory du-
By worshiping Me through the various alities. (2) Just as the embodied spirit soul loses
methods prescribed in the Vedas and tantras, external consciousness when his senses are
one will gain from Me his desired perfection in overcome by the illusion of dreaming or the
both this life and the next. (49) The devotee deathlike state of deep sleep, so a person expe-
should more fully establish My Deity by solidly riencing material duality must encounter illu-
constructing a temple, along with beautiful gar- sion and death. (3) That which is expressed by
dens. These gardens should be set aside to pro- material words or meditated upon by the mate-
vide flowers for the regular daily worship, spe- rial mind is not ultimate truth. What, therefore,
cial Deity processions and holiday obser- is actually good or bad within this insubstantial
vances. (50) One who offers the Deity gifts of world of duality, and how can the extent of such
land, markets, cities and villages so that the reg- good and bad be measured? (4) Although shad-
ular daily worship and special festivals of the ows, echoes and mirages are only illusory re-
Deity may go on continually will achieve opu- flections of real things, such reflections do
lence equal to My own. (51) By installing the cause a semblance of meaningful or compre-
Deity of the Lord one becomes king of the en- hensible perception. In the same way, although
tire earth, by building a temple for the Lord one the identification of the conditioned soul with
becomes ruler of the three worlds, by worship- the material body, mind and ego is illusory, this
ing and serving the Deity one goes to the planet identification generates fear within him even up
of Lord Brahmā, and by performing all three of to the moment of death. (5) The Supersoul
these activities one achieves a transcendental alone is the ultimate controller and creator of
form like My own. (52) But one who simply this world, and thus He alone is also the cre-
engages in devotional service with no consid- ated. Similarly, the Soul of all existence Him-
eration of fruitive results attains Me. Thus who- self both maintains and is maintained, with-
ever worships Me according to the process I draws and is withdrawn. No other entity can be
have described will ultimately attain pure devo- properly ascertained as separate from Him, the
tional service unto Me. (53) Anyone who steals Supreme Soul, who nonetheless is distinct from
the property of the demigods or the brāhmaṇas, everything and everyone else. The appearance
whether originally given to them by himself or of the threefold material nature, which is per-
someone else, must live as a worm in stool for ceived within Him, has no actual basis. Rather,
one hundred million years. (54) Not only the you should understand that this material nature,
877
composed of the three modes, is simply the these coverings, assumes the form of his own
product of His illusory potency. (6-7) One who materially conditioned qualities and work. He
has properly understood the process of becom- is designated variously in relation to the total
ing firmly fixed in theoretical and realized material energy, and thus, under the strict con-
knowledge, as described herein by Me, does trol of supreme time, he is forced to run here
not indulge in material criticism or praise. Like and there within material existence. (16) Alt-
the sun, he wanders freely throughout this hough the false ego has no factual basis, it is
world. (8) By direct perception, logical deduc- perceived in many formsas the functions of the
tion, scriptural testimony and personal realiza- mind, speech, life air and bodily faculties. But
tion, one should know that this world has a be- with the sword of transcendental knowledge,
ginning and an end and so is not the ultimate sharpened by worship of a bona fide spiritual
reality. Thus one should live in this world with- master, a sober sage will cut off this false iden-
out attachment. (9) tification and live in this world free from all
material attachment. (17) Real spiritual
Śrī Uddhava said: My dear Lord, it is not knowledge is based on the discrimination of
possible for this material existence to be the ex- spirit from matter, and it is cultivated by scrip-
perience of either the soul, who is the seer, or tural evidence, austerity, direct perception, re-
of the body, which is the seen object. On the ception of the Purāṇas’ historical narrations,
one hand, the spirit soul is innately endowed and logical inference. The Absolute Truth,
with perfect knowledge, and on the other hand, which alone was present before the creation of
the material body is not a conscious, living en- the universe and which alone will remain after
tity. To whom, then, does this experience of its destruction, is also the time factor and the
material existence pertain? (10) The spirit soul ultimate cause. Even in the middle stage of this
is inexhaustible, transcendental, pure, self-lu- creation’s existence, the Absolute Truth alone
minous and never covered by anything mate- is the actual reality. (18)
rial. It is like fire. But the nonliving material
body, like firewood, is dull and unaware. So in Gold alone is present before its manufacture
this world, who is it that actually undergoes the into gold products, the gold alone remains after
experience of material life? (11) the products’ destruction, and the gold alone is
the essential reality while it is being utilized un-
The Supreme Personality of Godhead der various designations. Similarly, I alone ex-
said: As long as the foolish spirit soul remains ist before the creation of this universe, after its
attracted to the material body, senses and vital destruction and during its maintenance. (19)
force, his material existence continues to flour- The material mind manifests in three phases of
ish, although it is ultimately meaningless. (12) consciousnesswakefulness, sleep and deep
Actually, the living entity is transcendental to sleepwhich are products of the three modes of
material existence. But because of his mentality nature. The mind further appears in three dif-
of lording it over material nature, his material ferent rolesthe perceiver, the perceived and the
existential condition does not cease, and, just as regulator of perception. Thus the mind is man-
in a dream, he is affected by all sorts of disad- ifested variously throughout these threefold
vantages. (13) Although while dreaming a per- designations. But it is the fourth factor, existing
son experiences many undesirable things, upon separately from all this, that alone constitutes
awakening he is no longer confused by the the Absolute Truth. (20) That which did not ex-
dream experiences. (14) Lamentation, elation, ist in the past and will not exist in the future
fear, anger, greed, confusion and hankering, as also has no existence of its own for the period
well as birth and death, are experiences of the of its duration, but is only a superficial desig-
false ego and not of the pure soul. (15) The liv- nation. In My opinion, whatever is created and
ing entity who falsely identifies with his body, revealed by something else is ultimately only
senses, life air and mind, and who dwells within that other thing. (21) Although thus not existing
878
in reality, this manifestation of transformations mind that is not completely purified of its per-
created from the mode of passion appears real verted tendencies will remain attached to mate-
because the self-manifested, self-luminous Ab- rial things and repeatedly torment the imperfect
solute Truth exhibits Himself in the form of the yogī. (28) Sometimes the progress of imperfect
material variety of the senses, the sense objects, transcendentalists is checked by attachment to
the mind and the elements of physical nature. family members, disciples or others, who are
(22) Thus clearly understanding by discrimi- sent by envious demigods for that purpose. But
nating logic the unique position of the Absolute on the strength of their accumulated advance-
Truth, one should expertly refute one’s misi- ment, such imperfect transcendentalists will re-
dentification with matter and cut to pieces all sume their practice of yoga in the next life.
doubts about the identity of the self. Becoming They will never again be trapped in the network
satisfied in the soul’s natural ecstasy, one of fruitive work. (29) An ordinary living entity
should desist from all lusty engagements of the performs material work and is transformed by
material senses. (23) The material body made the reaction to such work. Thus he is driven by
of earth is not the true self; nor are the senses, various desires to continue working fruitively
their presiding demigods or the air of life; nor up to the very moment of his death. A wise per-
is the external air, water or fire or one’s mind. son, however, having experienced his own con-
All these are simply matter. Similarly, neither stitutional bliss, gives up all material desires
one’s intelligence, material consciousness nor and does not engage in fruitive work. (30)
ego, nor the elements of ether or earth, nor the
objects of sense perception, nor even the prime- The wise man, whose consciousness is fixed
val state of material equilibrium can be consid- in the self, does not even notice his own bodily
ered the actual identity of the soul. (24) For one activities. While standing, sitting, walking, ly-
who has properly realized My personal identity ing down, urinating, eating or performing other
as the Supreme Godhead, what credit is there if bodily functions, he understands that the body
his sensesmere products of the material is acting according to its own nature. (31) Alt-
modesare perfectly concentrated in meditation? hough a self-realized soul may sometimes see
And on the other hand, what blame is incurred an impure object or activity, he does not accept
if his senses happen to become agitated? In- it as real. By logically understanding impure
deed, what does it mean to the sun if the clouds sense objects to be based on illusory material
come and go? (25) The sky may display the duality, the intelligent person sees them to be
various qualities of the air, fire, water and earth contrary to and distinct from reality, in the
that pass through it, as well as such qualities as same way that a man awakening from sleep
heat and cold, which continually come and go views his fading dream. (32) Material nesci-
with the seasons. Yet the sky is never entangled ence, which expands into many varieties by the
with any of these qualities. Similarly, the Su- activities of the modes of nature, is wrongly ac-
preme Absolute Truth is never entangled with cepted by the conditioned soul to be identical
the contaminations of goodness, passion and with the self. But through the cultivation of
ignorance, which cause the material transfor- spiritual knowledge, My dear Uddhava, this
mations of the false ego. (26) Nevertheless, un- same nescience fades away at the time of liber-
til by firmly practicing devotional service to ation. The eternal self, on the other hand, is
Me one has completely eliminated from his never assumed and never abandoned. (33)
mind all contamination of material passion, one When the sun rises it destroys the darkness cov-
must very carefully avoid associating with the ering men’s eyes, but it does not create the ob-
material modes, which are produced by My il- jects they then see before them, which in fact
lusory energy. (27) were existing all along. Similarly, potent and
factual realization of Me will destroy the dark-
Just as an improperly treated disease recurs ness covering a person’s true consciousness.
and gives repeated distress to the patient, the
879
(34) The Supreme Lord is self-luminous, unhappiness of the soul within. Thus while exe-
born and immeasurable. He is pure transcen- cuting this process of yoga, he is never defeated
dental consciousness and perceives everything. by obstacles. (44)
One without a second, He is realized only after
ordinary words cease. By Him the power of SB 11.29: Bhakti-yoga
speech and the life airs are set into motion. (35)
Śrī Uddhava said: My dear Lord Acyuta, I
Whatever apparent duality is perceived in fear that the method of yoga described by You
the self is simply the confusion of the mind. In- is very difficult for one who cannot control his
deed, such supposed duality has no basis to rest mind. Therefore, please explain to me in simple
upon apart from one’s own soul. (36) The dual- terms how someone can more easily execute it.
ity of the five material elements is perceived (1) O lotus-eyed Lord, generally those yogīs
only in terms of names and forms. Those who who try to steady the mind experience frustra-
say this duality is real are pseudoscholars tion because of their inability to perfect the
vainly proposing fanciful theories without basis state of trance. Thus they weary in their attempt
in fact. (37) to bring the mind under control. (2) Therefore,
O lotus-eyed Lord of the universe, swanlike
The physical body of the endeavoring yogī men happily take shelter of Your lotus feet, the
who is not yet mature in his practice may some- source of all transcendental ecstasy. But those
times be overcome by various disturbances. who take pride in their accomplishments in
Therefore, the following process is recom- yoga and karma fail to take shelter of You and
mended. (38) Some of these obstructions may are defeated by Your illusory energy. (3) My
be counteracted by yogic meditation or by sit- dear infallible Lord, it is not very astonishing
ting postures, practiced together with concen- that You intimately approach Your servants
tration on controlled breathing, and others may who have taken exclusive shelter of You. After
be counteracted by special austerities, mantras all, during Your appearance as Lord Rāmacan-
or medicinal herbs. (39) These inauspicious dra, even while great demigods like Brahmā
disturbances can be gradually removed by con- were vying to place the effulgent tips of their
stant remembrance of Me, by congregational helmets upon the cushion where Your lotus feet
hearing and chanting of My holy names, or by rested, You displayed special affection for
following in the footsteps of the great masters monkeys such as Hanumān because they had
of yoga. (40) By various methods, some yogīs taken exclusive shelter of You. (4) Who, then,
free the body from disease and old age and keep could dare reject You, the very Soul, the most
it perpetually youthful. Thus they engage in dear object of worship, and the Supreme Lord
yoga for the purpose of achieving material of allYou who give all possible perfections to
mystic perfections. (41) This mystic bodily per- the devotees who take shelter of You? Who
fection is not valued very highly by those ex- could be so ungrateful, knowing the benefits
pert in transcendental knowledge. Indeed, they You bestow? Who would reject You and accept
consider endeavor for such perfection useless, something for the sake of material enjoyment,
since the soul, like a tree, is permanent, but the which simply leads to forgetfulness of You?
body, like a tree’s fruit, is subject to destruc- And what lack is there for us who are engaged
tion. (42) Although the physical body may be in the service of the dust of Your lotus feet? (5)
improved by various processes of yoga, an in- O my Lord! Transcendental poets and experts
telligent person who has dedicated his life to in spiritual science could not fully express their
Me does not place his faith in the prospect of indebtedness to You, even if they were en-
perfecting his physical body through yoga, and dowed with the prolonged lifetime of Brahmā,
in fact he gives up such procedures. (43) The for You appear in two featuresexternally as the
yogī who has taken shelter of Me remains free ācārya and internally as the Supersoulto deliver
from hankering because he experiences the the embodied living being by directing him
880
how to come to You. (6) Śukadeva Gosvāmī a rod. (16) Until one has fully developed the
said: Thus questioned by the most affectionate ability to see Me within all living beings, one
Uddhava, Lord Kṛṣṇa, the supreme controller must continue to worship Me by this process
of all controllers, who takes the entire universe with the activities of his speech, mind and
as His plaything and assumes the three forms of body. (17) By such transcendental knowledge
Brahmā, Viṣṇu and Śiva, began to reply, lov- of the all-pervading Personality of Godhead,
ingly displaying His all-attractive smile. (7) one is able to see the Absolute Truth every-
where. Freed thus from all doubts, one gives up
The Supreme Personality of Godhead fruitive activities. (18) Indeed, I consider this
said: Yes, I shall describe to you the principles processusing one’s mind, words and bodily
of devotion to Me, by executing which a mortal functions for realizing Me within all living be-
human being will conquer unconquerable ingsto be the best possible method of spiritual
death. (8) Always remembering Me, one enlightenment. (19) My dear Uddhava, because
should perform all his duties for Me without be- I have personally established it, this process of
coming impetuous. With mind and intelligence devotional service unto Me is transcendental
offered to Me, one should fix his mind in attrac- and free from any material motivation. Cer-
tion to My devotional service. (9) One should tainly a devotee never suffers even the slightest
take shelter of holy places where My saintly loss by adopting this process. (20) O Uddhava,
devotees reside, and one should be guided by greatest of saints, in a dangerous situation an
the exemplary activities of My devotees, who ordinary person cries, becomes fearful and la-
appear among the demigods, demons and hu- ments, although such useless emotions do not
man beings. (10) Either alone or in public gath- change the situation. But activities offered to
erings, with singing, dancing and other exhibi- Me without personal motivation, even if they
tions of royal opulence, one should arrange to are externally useless, amount to the actual pro-
celebrate those holy days, ceremonies and fes- cess of religion. (21) This process is the su-
tivals set aside specially for My worship. (11) preme intelligence of the intelligent and the
With a pure heart one should see Me, the Su- cleverness of the most clever, for by following
preme Soul within all beings and also within it one can in this very life make use of the tem-
oneself, to be both unblemished by anything porary and unreal to achieve Me, the eternal re-
material and also present everywhere, both ex- ality. (22)
ternally and internally, just like the omnipres-
ent sky. (12) O brilliant Uddhava, one who thus Thus have I related to youboth in brief and
views all living entities with the idea that I am in detaila complete survey of the science of the
present within each of them, and who by taking Absolute Truth. Even for the demigods, this
shelter of this divine knowledge offers due re- science is very difficult to comprehend. (23) I
spect to everyone, is considered actually wise. have repeatedly spoken this knowledge to you
Such a man sees equally the brāhmaṇa and the with clear reasoning. Anyone who properly un-
outcaste, the thief and the charitable promoter derstands it will become free from all doubts
of brahminical culture, the sun and the tiny and attain liberation. (24) Anyone who fixes his
sparks of fire, the gentle and the cruel. (13-14) attention on these clear answers to your ques-
For him who constantly meditates upon My tions will attain to the eternal, confidential goal
presence within all persons, the bad tendencies of the Vedasthe Supreme Absolute Truth. (25)
of rivalry, envy and abusiveness, along with One who liberally disseminates this knowledge
false ego, are very quickly destroyed. (15) Dis- among My devotees is the bestower of the Ab-
regarding the ridicule of one’s companions, one solute Truth, and to him I give My very own
should give up the bodily conception and its ac- self. (26) He who loudly recites this supreme
companying embarrassment. One should offer knowledge, which is the most lucid and purify-
obeisances before alleven the dogs, outcastes, ing, becomes purified day by day, for he reveals
cows and assesfalling flat upon the ground like Me to others with the lamp of transcendental
881
knowledge. (27) Anyone who regularly listens

to this knowledge with faith and attention, all Śrī Uddhava said: O unborn, primeval
the while engaging in My pure devotional ser- Lord, although I had fallen into the great dark-
vice, will never become bound by the reactions ness of illusion, my ignorance has now been
of material work. (28) My dear friend Uddhava, dispelled by Your merciful association. Indeed,
have you now completely understood this tran- how can cold, darkness and fear exert their
scendental knowledge? Are the confusion and power over one who has approached the bril-
lamentation that arose in your mind now dis- liant sun? (37) In return for my insignificant
pelled? (29) You should not share this instruc- surrender, You have mercifully bestowed upon
tion with anyone who is hypocritical, atheistic me, Your servant, the torchlight of transcen-
or dishonest, or with anyone who will not listen dental knowledge. Therefore, what devotee of
faithfully, who is not a devotee, or who is Yours who has any gratitude could ever give up
simply not humble. (30) This knowledge Your lotus feet and take shelter of another mas-
should be taught to one who is free from these ter? (38) The firmly binding rope of my affec-
bad qualities, who is dedicated to the welfare of tion for the families of the Dāśārhas, Vṛṣṇis,
the brāhmaṇas, and who is kindly disposed, Andhakas and Sātvatasa rope You originally
saintly and pure. And if common workers and cast over me by Your illusory energy for the
women are found to have devotion for the Su- purpose of developing Your creationis now cut
preme Lord, they are also to be accepted as off by the weapon of transcendental knowledge
qualified hearers. (31) When an inquisitive per- of the self. (39) Obeisances unto You, O great-
son comes to understand this knowledge, he has est of yogīs. Please instruct me, who am surren-
nothing further to know. After all, one who has dered unto You, how I may have undeviating
drunk the most palatable nectar cannot remain attachment to Your lotus feet. (40)
thirsty. (32) Through analytic knowledge, ritu-
alistic work, mystic yoga, mundane business The Supreme Personality of Godhead
and political rule, people seek to advance in re- said: My dear Uddhava, take My order and go
ligiosity, economic development, sense gratifi- to My āśrama called Badarikā. Purify yourself
cation and liberation. But because you are My by both touching and also bathing in the holy
devotee, whatever men can accomplish in these waters there, which have emanated from My lo-
multifarious ways you will very easily find tus feet. Rid yourself of all sinful reactions with
within Me. (33) A person who gives up all fru- the sight of the sacred Alakanandā River. Dress
itive activities and offers himself entirely unto yourself in bark and eat whatever is naturally
Me, eagerly desiring to render service unto Me, available in the forest. Thus you should remain
achieves liberation from birth and death and is content and free from desire, tolerant of all du-
promoted to the status of sharing My own opu- alities, good-natured, self-controlled, peaceful
lences. (34) and endowed with transcendental knowledge
and realization. With fixed attention, meditate
Śukadeva Gosvāmī said: Hearing these constantly upon these instructions I have im-
words spoken by Lord Kṛṣṇa, and having thus parted to you and assimilate their essence. Fix
been shown the entire path of yoga, Uddhava your words and thoughts upon Me, and always
folded his hands to offer obeisances. But his endeavor to increase your realization of My
throat choked up with love and his eyes over- transcendental qualities. In this way you will
flowed with tears; so he could say nothing. (35) cross beyond the destinations of the three
Steadying his mind, which had become over- modes of nature and finally come back to Me.
whelmed with love, Uddhava felt extremely (41-44)
grateful to Lord Kṛṣṇa, the greatest hero of the
Yadu dynasty. My dear King Parīkṣit, Uddhava Śukadeva Gosvāmī said: Thus addressed
bowed down to touch the Lord’s lotus feet with by Lord Kṛṣṇa, whose intelligence destroys all
his head and then spoke with folded hands. (36)
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the suffering of material life, Śrī Uddhava cir- in their hearts, it would never depart. What to
cumambulated the Lord and then fell down, speak of acquiring fame, the great poets who
placing his head upon the Lord’s feet. Although described the beauty of the Lord’s form would
Uddhava was free from the influence of all ma- have their words invested with transcendentally
terial dualities, his heart was breaking, and at pleasing attraction. And by seeing that form on
this time of departure he drenched the Lord’s Arjuna’s chariot, all the warriors on the battle-
lotus feet with his tears. (45) Greatly fearing field of Kurukṣetra attained the liberation of
separation from Him for whom he felt such in- gaining a spiritual body similar to the Lord’s.
destructible affection, Uddhava was distraught, (3)
and he could not give up the Lord’s company.
Finally, feeling great pain, he bowed down to Śukadeva Gosvāmī said: Having observed
the Lord again and again, placed the slippers of many disturbing signs in the sky, on the earth
his master upon his head, and departed. (46) and in outer space, Lord Kṛṣṇa addressed the
Thereupon, placing the Lord deeply within his Yadus assembled in the Sudharmā council hall
heart, the great devotee Uddhava went to Bada- as follows. (4) The Supreme Personality of
rikāśrama. By engaging there in austerities, he Godhead said: O leaders of the Yadu dynasty,
attained to the Lord’s personal abode, which please note all these terrible omens that have
had been described to him by the only friend of appeared in Dvārakā just like the flags of death.
the universe, Lord Kṛṣṇa Himself. (47) Thus We should not remain here a moment longer.
Lord Kṛṣṇa, whose lotus feet are served by all (5) The women, children and old men should
great yoga masters, spoke to His devotee this leave this city and go to Śaṅkhoddhāra. We
nectarean knowledge, which comprises the en- shall go to Prabhāsa-kṣetra, where the river Sar-
tire ocean of spiritual bliss. Anyone within this asvatī flows toward the west. (6) There we
universe who receives this narration with great should bathe for purification, fast, and fix our
faith is assured of liberation. (48) I offer my minds in meditation. We should then worship
obeisances to that Supreme Personality of God- the demigods by bathing their images, anoint-
head, the original and greatest of all beings, ing them with sandalwood pulp, and presenting
Lord Śrī Kṛṣṇa. He is the author of the Vedas, them various offerings. (7) After performing
and just to destroy His devotees’ fear of mate- the expiatory rituals with the help of greatly
rial existence, like a bee He has collected this fortunate brāhmaṇas, we will worship those
nectarean essence of all knowledge and self-re- brāhmaṇas by offering them cows, land, gold,
alization. Thus He has awarded to His many clothing, elephants, horses, chariots and dwell-
devotees this nectar from the ocean of bliss, and ing places. (8) This is indeed the appropriate
by His mercy they have drunk it. (49) process for counteracting our imminent adver-
sity, and it is sure to bring about the highest
SB 11.30: The Disappearance of the Yadu good fortune. Such worship of the demigods,
Dynasty brāhmaṇas and cows can earn the highest birth
for all living entities. (9)
King Parīkṣit said: After the great devotee
Uddhava left for the forest, what did the Su- Having heard these words from Lord Kṛṣṇa,
preme Personality of Godhead, the protector of the enemy of Madhu, the elders of the Yadu
all living beings, do in the city of Dvārakā? (1) dynasty gave their assent, saying, “So be it.”
After His own dynasty met destruction from the After crossing over the ocean in boats, they
curse of the brāhmaṇas, how could the best of proceeded on chariots to Prabhāsa. (10) There,
the Yadus give up His body, the dearmost ob- with great devotion, the Yādavas performed the
ject of all eyes? (2) Once their eyes were fixed religious ceremonies according to the instruc-
upon His transcendental form, women were un- tions of the Supreme Personality of Godhead,
able to withdraw them, and once that form had their personal Lord. They also performed vari-
entered the ears of the sages and become fixed
883
ous other auspicious rituals. (11) Then, their in- attacked Him as well. (21) In their confused
telligence covered by Providence, they liber- state, O King, they also mistook Lord Balarāma
ally indulged in drinking the sweet maireya for an enemy. Weapons in hand, they ran to-
beverage, which can completely intoxicate the ward Him with the intention of killing Him.
mind. (12) The heroes of the Yadu dynasty be- (22) O son of the Kurus, Kṛṣṇa and Balarāma
came intoxicated from their extravagant drink- then became very angry. Picking up cane
ing and began to feel arrogant. When they were stalks, They moved about within the battle and
thus bewildered by the personal potency of began to kill with these clubs. (23) The violent
Lord Kṛṣṇa, a terrible quarrel arose among anger of these warriors, who were overcome by
them. (13) Infuriated, they seized their bows the brāhmaṇas’ curse and bewildered by Lord
and arrows, swords, bhallas, clubs, lances and Kṛṣṇa’s illusory potency, now led them to their
spears and attacked one another on the shore of annihilation, just as a fire that starts in a bam-
the ocean. (14) Riding on elephants and chari- boo grove destroys the entire forest. (24) When
ots with flags flying, and also on donkeys, cam- all the members of His own dynasty were thus
els, bulls, buffalos, mules and even human be- destroyed, Lord Kṛṣṇa thought to Himself that
ings, the extremely enraged warriors came to- at last the burden of the earth had been re-
gether and violently attacked one another with moved. (25)
arrows, just as elephants in the forest attack one
another with their tusks. (15) Their mutual en- Lord Balarāma then sat down on the shore
mity aroused, Pradyumna fought fiercely of the ocean and fixed Himself in meditation
against Sāmba, Akrūra against Kuntibhoja, upon the Supreme Personality of Godhead.
Aniruddha against Sātyaki, Subhadra against Merging Himself within Himself, He gave up
Saṅgrāmajit, Sumitra against Suratha, and the this mortal world. (26) Lord Kṛṣṇa, the son of
two Gadas against each other. (16) Others also, Devakī, having seen the departure of Lord
such as Niśaṭha, Ulmuka, Sahasrajit, Śatajit and Rāma, sat down silently on the ground under a
Bhānu, confronted and killed one another, be- nearby pippala tree. (27) The Lord was exhib-
ing blinded by intoxication and thus completely iting His brilliantly effulgent four-armed form,
bewildered by Lord Mukunda Himself. (17) the radiance of which, just like a smokeless fire,
Completely abandoning their natural friend- dissipated the darkness in all directions. His
ship, the members of the various Yadu clansthe complexion was the color of a dark blue cloud
Dāśārhas, Vṛṣṇis and Andhakas, the Bhojas, and His effulgence the color of molten gold,
Sātvatas, Madhus and Arbudas, the Māthuras, and His all-auspicious form bore the mark of
Śūrasenas, Visarjanas, Kukuras and Kuntisall Śrīvatsa. A beautiful smile graced His lotus
slaughtered one another. (18) face, locks of dark blue hair adorned His head,
His lotus eyes were very attractive, and His
Thus bewildered, sons fought with fathers, shark-shaped earrings glittered. He wore a pair
brothers with brothers, nephews with paternal of silken garments, an ornamental belt, the sa-
and maternal uncles, and grandsons with grand- cred thread, bracelets and arm ornaments, along
fathers. Friends fought with friends, and well- with a helmet, the Kaustubha jewel, necklaces,
wishers with well-wishers. In this way intimate anklets and other royal emblems. Encircling
friends and relatives all killed one another. (19) His body were flower garlands and His per-
When all their bows had been broken and their sonal weapons in their embodied forms. As He
arrows and other missiles spent, they seized the sat He held His left foot, with its lotus-red sole,
tall stalks of cane with their bare hands. (20) As upon His right thigh. (28-32)
soon as they took these cane stalks in their fists,
the stalks changed into iron rods as hard as Just then a hunter named Jarā, who had ap-
thunderbolts. With these weapons the warriors proached the place, mistook the Lord’s foot for
began attacking one another again and again, a deer’s face. Thinking he had found his prey,
and when Lord Kṛṣṇa tried to stop them they Jarā pierced the foot with his arrow, which he
884
had fashioned from the remaining iron frag- darkness and cannot find their way, now that I
ment of Sāmba’s club. (33) Then, seeing that have lost sight of Your lotus feet, my Lord, I
four-armed personality, the hunter became ter- have lost my vision and am wandering blindly
rified of the offense he had committed, and he in darkness. I cannot tell my direction, nor can
fell down, placing his head upon the feet of the I find any peace. (43) [Śukadeva Gosvāmī con-
enemy of the demons. (34) Jarā said: O Lord tinued:] O foremost of kings, while the chariot
Madhusūdana, I am a most sinful person. I have driver was still speaking, before his very eyes
committed this act out of ignorance. O purest the Lord’s chariot rose up into the sky along
Lord, O Uttamaḥśloka, please forgive this sin- with its horses and its flag, which was marked
ner. (35) O Lord Viṣṇu, the learned say that for with the emblem of Garuḍa. (44) All the divine
any man, constant remembrance of You will weapons of Viṣṇu rose up and followed the
destroy the darkness of ignorance. O master, I chariot. The Lord, Janārdana, then spoke to His
have wronged You! (36) Therefore, O Lord of chariot driver, who was most astonished to see
Vaikuṇṭha, please kill this sinful hunter of ani- all this. (45) O driver, go to Dvārakā and tell
mals immediately so he may not again commit Our family members how their loved ones de-
such offenses against saintly persons. (37) Nei- stroyed one another. Also tell them of the dis-
ther Brahmā nor his sons, headed by Rudra, nor appearance of Lord Saṅkarṣaṇa and of My pre-
any of the great sages who are masters of the sent condition. (46) You and your relatives
Vedic mantras can understand the function of should not remain in Dvārakā, the capital of the
Your mystic power. Because Your illusory po- Yadus, because once I have abandoned that city
tency has covered their sight, they remain igno- it will be inundated by the ocean. (47) You
rant of how Your mystic power works. There- should all take your own families, together with
fore, what can I, such a low-born person, pos- My parents, and under Arjuna’s protection go
sibly say? (38) to Indraprastha. (48) You, Dāruka, should be
firmly situated in devotion to Me, remaining
The Supreme Personality of Godhead fixed in spiritual knowledge and unattached to
said: My dear Jarā, do not fear. Please get up. material considerations. Understanding these
What has been done is actually My own desire. pastimes to be a display of My illusory potency,
With My permission, go now to the abode of you should remain peaceful. (49) Thus ordered,
the pious, the spiritual world. (39) Dāruka circumambulated the Lord and offered
obeisances to Him again and again. He placed
So instructed by the Supreme Lord Kṛṣṇa, Lord Kṛṣṇa’s lotus feet upon his head and then
who assumes His transcendental body by His with a sad heart went back to the city. (50)
own will, the hunter circumambulated the Lord
three times and bowed down to Him. Then the SB 11.31: The Disappearance of Lord Śrī
hunter departed in an airplane that had ap- Kṛṣṇa
peared just to carry him to the spiritual sky. (40)
Śukadeva Gosvāmī said: Then Lord
At that time Dāruka was searching for his Brahmā arrived at Prabhāsa along with Lord
master, Kṛṣṇa. As he neared the place where the Śiva and his consort, the sages, the Prajāpatis
Lord was sitting, he perceived the aroma of tu- and all the demigods, headed by Indra. (1) The
lasī flowers in the breeze and went in its direc- forefathers, Siddhas, Gandharvas, Vidyādharas
tion. (41) Upon seeing Lord Kṛṣṇa resting at the and great serpents also came, along with the
foot of a banyan tree, surrounded by His shin- Cāraṇas, Yakṣas, Rākṣasas, Kinnaras, Apsarās
ing weapons, Dāruka could not control the af- and relatives of Garuḍa, greatly eager to wit-
fection he felt in his heart. His eyes filled with ness the departure of the Supreme Personality
tears as he rushed down from the chariot and of Godhead. As they were coming, all these
fell at the Lord’s feet. (42) Dāruka said: Just as personalities variously chanted and glorified
on a moonless night people are merged into the birth and activities of Lord Śauri [Kṛṣṇa].
885
(2-3) O King, crowding the sky with their many back from the planet of the lord of death in the
airplanes, they showered down flowers with boy’s selfsame body, and as the ultimate giver
great devotion. (4) of protection He saved you also when you were
burned by the brahmāstra of Aśvatthāmā. He
Seeing before Him Brahmā, the grandfather conquered in battle even Lord Śiva, who deals
of the universe, along with the other demigods, death to the agents of death, and He sent the
who are all His personal and powerful expan- hunter Jarā directly to Vaikuṇṭha in his human
sions, the Almighty Lord closed His lotus eyes, body. How could such a personality be unable
fixing His mind within Himself, the Supreme to protect His own Self? (12) Although Lord
Personality of Godhead. (5) Kṛṣṇa, being the possessor of infinite powers,
is the only cause of the creation, maintenance
Without employing the mystic āgneyī med- and destruction of innumerable living beings,
itation to burn up His transcendental body, He simply did not desire to keep His body in
which is the all-attractive resting place of all the this world any longer. Thus He revealed the
worlds and the object of all contemplation and destination of those fixed in the self and
meditation, Lord Kṛṣṇa entered into His own demonstrated that this mortal world is of no in-
abode. (6) As soon as Lord Śrī Kṛṣṇa left the trinsic value. (13) Anyone who regularly rises
earth, Truth, Religion, Faithfulness, Glory and early in the morning and carefully chants with
Beauty immediately followed Him. Kettle- devotion the glories of Lord ŚrīKṛṣṇa’s tran-
drums resounded in the heavens and flowers scendental disappearance and His return to His
showered from the sky. (7) own abode will certainly achieve that same su-
preme destination. (14)
Most of the demigods and other higher be-
ings led by Brahmā could not see Lord Kṛṣṇa As soon as Dāruka reached Dvārakā, he
as He was entering His own abode, since He did threw himself at the feet of Vasudeva and
not reveal His movements. But some of them Ugrasena and drenched their feet with his tears,
did catch sight of Him, and they were ex- lamenting the loss of Lord Kṛṣṇa. (15) Dāruka
tremely amazed. (8) Just as ordinary men can- delivered the account of the total destruction of
not ascertain the path of a lightning bolt as it the Vṛṣṇis, and upon hearing this, O Parīkṣit,
leaves a cloud, the demigods could not trace out the people became deeply distraught in their
the movements of Lord Kṛṣṇa as He returned to hearts and stunned with sorrow. Feeling the
His abode. (9) A few of the demigods, howev- overwhelming pain of separation from Kṛṣṇa,
ernotably Lord Brahmā and Lord Śivacould as- they struck their own faces while hurrying to
certain how the Lord’s mystic power was work- the place where their relatives lay dead. (16-17)
ing, and thus they became astonished. All the When Devakī, Rohiṇī and Vasudeva could not
demigods praised the Lord’s mystic power and find their sons, Kṛṣṇa and Rāma, they lost con-
then returned to their own planets. (10) sciousness out of anguish. (18) Tormented by
separation from the Lord, His parents gave up
My dear King, you should understand that their lives at that very spot. My dear Parīkṣit,
the Supreme Lord’s appearance and disappear- the wives of the Yādavas then climbed onto the
ance, which resemble those of embodied con- funeral pyres, embracing their dead husbands.
ditioned souls, are actually a show enacted by (19) The wives of Lord Balarāma also entered
His illusory energy, just like the performance the fire and embraced His body, and
of an actor. After creating this universe He en- Vasudeva’s wives entered his fire and em-
ters into it, plays within it for some time, and at braced his body. The daughters-in-law of Lord
last winds it up. Then the Lord remains situated Hari entered the funeral fires of their respective
in His own transcendental glory, having ceased husbands, headed by Pradyumna. And Rukmiṇī
from the functions of cosmic manifestation. and the other wives of Lord Kṛṣṇawhose hearts
(11) Lord Kṛṣṇa brought the son of His guru
886
were completely absorbed in Himentered His future rulers of the Māgadha dynasty was Pura-
fire. (20) ñjaya, who will take birth as the descendant of
Bṛhadratha. Purañjaya’s minister Śunaka will
Arjuna felt great distress over separation assassinate the king and install his own son,
from Lord Kṛṣṇa, his dearmost friend. But he Pradyota, on the throne. The son of Pradyota
consoled himself by remembering the transcen- will be Pālaka, his son will be Viśākhayūpa,
dental words the Lord had sung to him. (21) Ar- and his son will be Rājaka. (1-2) The son of
juna then saw to it that the funeral rites were Rājaka will be Nandivardhana, and thus in the
properly carried out for the dead, who had no Pradyotana dynasty there will be five kings,
remaining male family members. He executed who will enjoy the earth for 138 years. (3)
the required ceremonies for each of the Yadus,
one after another. (22) As soon as Dvārakā was Nandivardhana will have a son named
abandoned by the Supreme Personality of God- Śiśunāga, and his son will be known as Kāka-
head, the ocean flooded it on all sides, O King, varṇa. The son of Kākavarṇa will be Kṣema-
sparing only His palace. (23) Lord dharmā, and the son of Kṣemadharmā will be
Madhusūdana, the Supreme Personality of Kṣetrajña. (4) The son of Kṣetrajña will be
Godhead, is eternally present in Dvārakā. It is Vidhisāra, and his son will be Ajātaśatru.
the most auspicious of all auspicious places, Ajātaśatru will have a son named Darbhaka,
and merely remembering it destroys all con- and his son will be Ajaya. (5) Ajaya will father
tamination. (24) Arjuna took the survivors of a second Nandivardhana, whose son will be
the Yadu dynastythe women, children and old Mahānandi. O best of the Kurus, these ten kings
mento Indraprastha, where he installed Vajra as of the Śiśunāga dynasty will rule the earth for a
ruler of the Yadus. (25) Hearing from Arjuna total of 360 years during the Age of Kali. My
of the death of their friend, my dear King, your dear Parīkṣit, King Mahānandi will father a
grandfathers established you as the maintainer very powerful son in the womb of a śūdra
of the dynasty and left to prepare for their de- woman. He will be known as Nanda and will
parture from this world. (26) be the master of millions of soldiers and fabu-
lous wealth. He will wreak havoc among the
A person who with faith engages in chanting kṣatriyas, and from that time onward virtually
the glories of these various pastimes and incar- all kings will be irreligious śūdras. (6-8)
nations of Viṣṇu, the Lord of lords, will gain
liberation from all sins. (27) The all-auspicious That lord of Mahāpadma, King Nanda, will
exploits of the all-attractive incarnations of rule over the entire earth just like a second
Lord Śrī Kṛṣṇa, the Supreme Personality of Paraśurāma, and no one will challenge his au-
Godhead, and also the pastimes He performed thority. (9) He will have eight sons, headed by
as a child, are described in this Śrīmad- Sumālya, who will control the earth as power-
Bhāgavatam and in other scriptures. Anyone ful kings for one hundred years. (10) A certain
who clearly chants these descriptions of His brāhmaṇa [Cāṇakya] will betray the trust of
pastimes will attain transcendental loving ser- King Nanda and his eight sons and will destroy
vice unto Lord Kṛṣṇa, who is the goal of all per- their dynasty. In their absence the Mauryas will
fect sages. (28) rule the world as the Age of Kali continues.
(11) This brāhmaṇa will enthrone Candragupta,
Canto 12: The Age of Deterioration whose son will be named Vārisāra. The son of
Vārisāra will be Aśokavardhana. (12) Aśoka-
SB 12.1: The Degraded Dynasties of Kali- vardhana will be followed by Suyaśā, whose
yuga son will be Saṅgata. His son will be Śāliśūka,
Śāliśūka’s son will be Somaśarmā, and
Śukadeva Gosvāmī said: The last king Somaśarmā’s son will be Śatadhanvā. His son
mentioned in our previous enumeration of the will be known as Bṛhadratha. (13) O best of the
887
Kurus, these ten Maurya kings will rule the ten Gardabhīs. After them, sixteen kings of the
earth for 137 years of the Kali-yuga. (14) My Kaṅkas will rule and will be known for their
dear King Parīkṣit, Agnimitra will follow as excessive greed. (27)
king, and then Sujyeṣṭha. Sujyeṣṭha will be fol-
lowed by Vasumitra, Bhadraka, and the son of Eight Yavanas will then take power, fol-
Bhadraka, Pulinda. Then the son of Pulinda, lowed by fourteen Turuṣkas, ten Guruṇḍas and
named Ghoṣa, will rule, followed by Vajrami- eleven kings of the Maula dynasty. (28) These
tra, Bhāgavata and Devabhūti. In this way, O Ābhīras, Gardabhīs and Kaṅkas will enjoy the
most eminent of the Kuru heroes, ten Śuṅga earth for 1,099 years, and the Maulas will rule
kings will rule over the earth for more than one for 300 years. When all of them have died off
hundred years. Then the earth will come under there will appear in the city of Kilakilā a dyn-
the subjugation of the kings of the Kāṇva dynasty of kings consisting of Bhūtananda,
asty, who will manifest very few good quali- Vaṅgiri, Śiśunandi, Śiśunandi’s brother
ties. (15-17) Yaśonandi, and Pravīraka. These kings of
Kilakilā will hold sway for a total of 106 years.
Vasudeva, an intelligent minister coming (29-31)
from the Kāṇva family, will kill the last of the
Śuṅga kings, a lusty debauchee named The Kilakilās will be followed by their thir-
Devabhūti, and assume rulership himself. (18) teen sons, the Bāhlikas, and after them King
The son of Vasudeva will be Bhūmitra, and his Puṣpamitra, his son Durmitra, seven Andhras,
son will be Nārāyaṇa. These kings of the Kāṇva seven Kauśalas and also kings of the Vidūra
dynasty will rule the earth for 345 more years and Niṣadha provinces will separately rule in
of the Kali-yuga. (19) The last of the Kāṇvas, different parts of the world. (32-33) There will
Suśarmā, will be murdered by his own servant, then appear a king of the Māgadhas named
Balī, a low-class śūdra of the Andhra race. This Viśvasphūrji, who will be like another Pura-
most degraded Mahārāja Balī will have control ñjaya. He will turn all the civilized classes into
over the earth for some time. (20) The brother low-class, uncivilized men in the same cate-
of Balī, named Kṛṣṇa, will become the next gory as the Pulindas, Yadus and Madrakas. (34)
ruler of the earth. His son will be Śāntakarṇa,
and his son will be Paurṇamāsa. The son of Foolish King Viśvasphūrji will maintain all
Paurṇamāsa will be Lambodara, who will fa- the citizens in ungodliness and will use his
ther Mahārāja Cibilaka. From Cibilaka will power to completely disrupt the kṣatriya order.
come Meghasvāti, whose son will be Aṭamāna. From his capital of Padmavatī he will rule that
The son of Aṭamāna will be Aniṣṭakarmā. His part of the earth extending from the source of
son will be Hāleya, and his son will be Talaka. the Gaṅgā to Prayāga. (35) At that time the
The son of Talaka will be Purīṣabhīru, and fol- brāhmaṇas of such provinces as Śaurāṣṭra,
lowing him Sunandana will become king. Avantī, Ābhīra, Śūra, Arbuda and Mālava will
Sunandana will be followed by Cakora and the forget all their regulative principles, and the
eight Bahus, among whom Śivasvāti will be a members of the royal order in these places will
great subduer of enemies. The son of Śivasvāti become no better than śūdras. (36) The land
will be Gomatī. His son will be Purīmān, whose along the Sindhu River, as well as the districts
son will be Medaśirā. His son will be Śi- of Candrabhāgā, Kauntī and Kāśmīra, will be
vaskanda, and his son will be Yajñaśrī. The son ruled by śūdras, fallen brāhmaṇas and meat-
of Yajñaśrī will be Vijaya, who will have two eaters. Having given up the path of Vedic civi-
sons, Candravijña and Lomadhi. These thirty lization, they will have lost all spiritual
kings will enjoy sovereignty over the earth for strength. (37) There will be many such uncivi-
a total of 456 years, O favorite son of the Kurus. lized kings ruling at the same time, O King
(21-26) Then will follow seven kings of the
Ābhīra race from the city of Avabhṛti, and then
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Parīkṣit, and they will all be uncharitable, pos-

sessed of fierce tempers, and great devotees of A sacred place will be taken to consist of no
irreligion and falsity. (38) more than a reservoir of water located at a dis-
tance, and beauty will be thought to depend on
These barbarians in the guise of kings will one’s hairstyle. Filling the belly will become
devour the citizenry, murdering innocent the goal of life, and one who is audacious will
women, children, cows and brāhmaṇas and be accepted as truthful. He who can maintain a
coveting the wives and property of other men. family will be regarded as an expert man, and
They will be erratic in their moods, have little the principles of religion will be observed only
strength of character and be very short-lived. for the sake of reputation. (6) As the earth thus
Indeed, not purified by any Vedic rituals and becomes crowded with a corrupt population,
lacking in the practice of regulative principles, whoever among any of the social classes shows
they will be completely covered by the modes himself to be the strongest will gain political
of passion and ignorance. (39-40) The citizens power. (7) Losing their wives and properties to
governed by these low-class kings will imitate such avaricious and merciless rulers, who will
the character, behavior and speech of their rul- behave no better than ordinary thieves, the cit-
ers. Harassed by their leaders and by each izens will flee to the mountains and forests. (8)
other, they will all suffer ruination. (41) Harassed by famine and excessive taxes, peo-
ple will resort to eating leaves, roots, flesh, wild
SB 12.2: The Symptoms of Kali-yuga honey, fruits, flowers and seeds. Struck by
drought, they will become completely ruined.
Śukadeva Gosvāmī said: Then, O King, re- (9) The citizens will suffer greatly from cold,
ligion, truthfulness, cleanliness, tolerance, wind, heat, rain and snow. They will be further
mercy, duration of life, physical strength and tormented by quarrels, hunger, thirst, disease
memory will all diminish day by day because and severe anxiety. (10) The maximum dura-
of the powerful influence of the Age of Kali. tion of life for human beings in Kali-yuga will
(1) In Kali-yuga, wealth alone will be consid- become fifty years. (11)
ered the sign of a man’s good birth, proper be-
havior and fine qualities. And law and justice By the time the Age of Kali ends, the bodies
will be applied only on the basis of one’s of all creatures will be greatly reduced in size,
power. (2) Men and women will live together and the religious principles of followers of
merely because of superficial attraction, and varṇāśrama will be ruined. The path of the Ve-
success in business will depend on deceit. das will be completely forgotten in human so-
Womanliness and manliness will be judged ac- ciety, and so-called religion will be mostly
cording to one’s expertise in sex, and a man atheistic. The kings will mostly be thieves, the
will be known as a brāhmaṇa just by his wear- occupations of men will be stealing, lying and
ing a thread. (3) A person’s spiritual position needless violence, and all the social classes will
will be ascertained merely according to exter- be reduced to the lowest level of śūdras. Cows
nal symbols, and on that same basis people will will be like goats, spiritual hermitages will be
change from one spiritual order to the next. A no different from mundane houses, and family
person’s propriety will be seriously questioned ties will extend no further than the immediate
if he does not earn a good living. And one who bonds of marriage. Most plants and herbs will
is very clever at juggling words will be consid- be tiny, and all trees will appear like dwarf śamī
ered a learned scholar. (4) A person will be trees. Clouds will be full of lightning, homes
judged unholy if he does not have money, and will be devoid of piety, and all human beings
hypocrisy will be accepted as virtue. Marriage will have become like asses. At that time, the
will be arranged simply by verbal agreement, Supreme Personality of Godhead will appear
and a person will think he is fit to appear in pub- on the earth. Acting with the power of pure
lic if he has merely taken a bath. (5)
889
spiritual goodness, He will rescue eternal reli- mansions this line passes through is said to be
gion. (12-16) the ruling asterism of the constellation for that
time. The Seven Sages will remain connected
Lord Viṣṇuthe Supreme Personality of God- with that particular lunar mansion for one hun-
head, the spiritual master of all moving and dred human years. Currently, during your life-
nonmoving living beings, and the Supreme time, they are situated in the nakṣatra called
Soul of alltakes birth to protect the principles of Maghā. (27-28)
religion and to relieve His saintly devotees
from the reactions of material work. (17) Lord The Supreme Lord, Viṣṇu, is brilliant like
Kalki will appear in the home of the most emi- the sun and is known as Kṛṣṇa. When He re-
nent brāhmaṇa of Śambhala village, the great turned to the spiritual sky, Kali entered this
soul Viṣṇuyaśā. (18) Lord Kalki, the Lord of world, and people then began to take pleasure
the universe, will mount His swift horse in sinful activities. (29) As long as Lord Śrī
Devadatta and, sword in hand, travel over the Kṛṣṇa, the husband of the goddess of fortune,
earth exhibiting His eight mystic opulences and touched the earth with His lotus feet, Kali was
eight special qualities of Godhead. Displaying powerless to subdue this planet. (30) When the
His unequaled effulgence and riding with great constellation of the seven sages is passing
speed, He will kill by the millions those thieves through the lunar mansion Maghā, the Age of
who have dared dress as kings. (19-20) Kali begins. It comprises twelve hundred years
of the demigods. (31) When the great sages of
After all the impostor kings have been the Saptarṣi constellation pass from Maghā to
killed, the residents of the cities and towns will Pūrvāsāḍhā, Kali will have his full strength, be-
feel the breezes carrying the most sacred fra- ginning from King Nanda and his dynasty. (32)
grance of the sandalwood paste and other dec- Those who scientifically understand the past
orations of Lord Vāsudeva, and their minds will declare that on the very day that Lord Śrī Kṛṣṇa
thereby become transcendentally pure. (21) departed for the spiritual world, the influence
When Lord Vāsudeva, the Supreme Personality of the Age of Kali began. (33) After the one
of Godhead, appears in their hearts in His tran- thousand celestial years of Kali-yuga, the
scendental form of goodness, the remaining cit- Satya-yuga will manifest again. At that time the
izens will abundantly repopulate the earth. (22) minds of all men will become self-effulgent.
When the Supreme Lord has appeared on earth (34)
as Kalki, the maintainer of religion, Satya-yuga
will begin, and human society will bring forth Thus I have described the royal dynasty of
progeny in the mode of goodness. (23) When Manu, as it is known on this earth. One can sim-
the moon, the sun and Bṛhaspatī are together in ilarly study the history of the vaiśyas, śūdras
the constellation Karkaṭa, and all three enter and brāhmaṇas living in the various ages. (35)
simultaneously into the lunar mansion Puṣyāat These personalities, who were great souls, are
that exact moment the age of Satya, or Kṛta, now known only by their names. They exist
will begin. (24) only in accounts from the past, and only their
fame remains on the earth. (36) Devāpi, the
Thus I have described all the kingspast, pre- brother of Mahārāja Śāntanu, and Maru, the de-
sent and futurewho belong to the dynasties of scendant of Ikṣvāku, both possess great mystic
the sun and the moon. (25) From your birth up strength and are living even now in the village
to the coronation of King Nanda, 1,150 years of Kalāpa. (37) At the end of the Age of Kali,
will pass. (26) Of the seven stars forming the these two kings, having received instruction di-
constellation of the seven sages, Pulaha and rectly from the Supreme Personality of God-
Kratu are the first to rise in the night sky. If a head, Vāsudeva, will return to human society
line running north and south were drawn and reestablish the eternal religion of man,
through their midpoint, whichever of the lunar characterized by the divisions of varṇa and
890
āśrama, just as it was before. (38) The cycle of earth.’ Because the hearts of these leaders are
four agesSatya, Tretā, Dvāpara and Kalicontin- bound by great expectations, they fail to see
ues perpetually among living beings on this death waiting nearby. (3-4) “After conquering
earth, repeating the same general sequence of all the land on my surface, these proud kings
events. (39) My dear King Parīkṣit, all these forcibly enter the ocean to conquer the sea it-
kings I have described, as well as all other hu- self. What is the use of their self-control, which
man beings, come to this earth and stake their is aimed at political exploitation? The actual
claims, but ultimately they all must give up this goal of self-control is spiritual liberation.” (5)
world and meet their destruction. (40) Even O best of the Kurus, the earth continued as fol-
though a person’s body may now have the des- lows: “Although in the past great men and their
ignation “king,” in the end its name will be descendants have left me, departing from this
“worms,” “stool” or “ashes.” What can a per- world in the same helpless way they came into
son who injures other living beings for the sake it, even today foolish men are trying to conquer
of his body know about his own self-interest, me. (6) “For the sake of conquering me, mate-
since his activities are simply leading him to rialistic persons fight one another. Fathers op-
hell? (41) [The materialistic king thinks:] “This pose their sons, and brothers fight one another,
unbounded earth was held by my predecessors because their hearts are bound to possessing
and is now under my sovereignty. How can I political power. (7)
arrange for it to remain in the hands of my sons,
grandsons and other descendants?” (42) Alt- “Political leaders challenge one another:
hough the foolish accept the body made of ‘All this land is mine! It’s not yours, you fool!’
earth, water and fire as “me” and this earth as Thus they attack one another and die. (8) “Such
“mine,” in every case they have ultimately kings as Pṛthu, Purūravā, Gādhi, Nahuṣa, Bha-
abandoned both their body and the earth and rata, Kārtavīrya Arjuna, Māndhātā, Sagara,
passed away into oblivion. (43) My dear King Rāma, Khaṭvāṅga, Dhundhuhā, Raghu, Tṛṇa-
Parīkṣit, all these kings who tried to enjoy the bindu, Yayāti, Śaryāti, Śantanu, Gaya, Bha-
earth by their strength were reduced by the gīratha, Kuvalayāśva, Kakutstha, Naiṣadha,
force of time to nothing more than historical ac- Nṛga, Hiraṇyakaśipu, Vṛtra, Rāvaṇa, who made
counts. (44) the whole world lament, Namuci, Śambara,
Bhauma, Hiraṇyākṣa and Tāraka, as well as
SB 12.3: The Bhūmi-gītā many other demons and kings who possessed
great powers of control over others, were all
Śukadeva Gosvāmī said: Seeing the kings full of knowledge, heroic, all-conquering and
of this earth busy trying to conquer her, the unconquerable. Nevertheless, O almighty Lord,
earth herself laughed. She said: “Just see how although they lived their lives intensely trying
these kings, who are actually playthings in the to possess me, these kings were subject to the
hands of death, are desiring to conquer me. (1) passage of time, which reduced them all to
“Great rulers of men, even those who are mere historical accounts. None of them could
learned, meet frustration and failure because of permanently establish their rule.” (9-13)
material lust. Driven by lust, these kings place
great hope and faith in the dead lump of flesh Śukadeva Gosvāmī said: O mighty
called the body, even though the material frame Parīkṣit, I have related to you the narrations of
is as fleeting as bubbles of foam on water. (2) all these great kings, who spread their fame
“Kings and politicians imagine: ‘First I will throughout the world and then departed. My
conquer my senses and mind; then I will subdue real purpose was to teach transcendental
my chief ministers and rid myself of the thorn- knowledge and renunciation. Stories of kings
pricks of my advisors, citizens, friends and rel- lend power and opulence to these narrations but
atives, as well as the keepers of my elephants. do not in themselves constitute the ultimate as-
In this way I will gradually conquer the entire
891
pect of knowledge. (14) The person who de- and enmity. (22) In the Dvāpara age people are
sires pure devotional service to Lord Kṛṣṇa interested in glory and are very noble. They de-
should hear the narrations of Lord Ut- vote themselves to the study of the Vedas, pos-
tamaḥśloka’s glorious qualities, the constant sess great opulence, support large families and
chanting of which destroys everything inauspi- enjoy life with vigor. Of the four classes, the
cious. The devotee should engage in such lis- kṣatriyas and brāhmaṇas are most numerous.
tening in regular daily assemblies and should (23) In the Age of Kali only one fourth of the
also continue his hearing throughout the day. religious principles remains. That last remnant
(15) will continuously be decreased by the ever-in-
creasing principles of irreligion and will finally
King Parīkṣit said: My lord, how can per- be destroyed. (24) In the Kali age people tend
sons living in the Age of Kali rid themselves of to be greedy, ill-behaved and merciless, and
the cumulative contamination of this age? O they fight one another without good reason.
great sage, please explain this to me. (16) Unfortunate and obsessed with material de-
Please explain the different ages of universal sires, the people of Kali-yuga are almost all
history, the special qualities of each age, the du- śūdras and barbarians. (25)
ration of cosmic maintenance and destruction,
and the movement of time, which is the direct The material modesgoodness, passion and
representation of the Supreme Soul, the Person- ignorancewhose permutations are observed
ality of Godhead, Lord Viṣṇu. (17) within a person’s mind, are set into motion by
the power of time. (26) When the mind, intelli-
Śukadeva Gosvāmī said: My dear King, in gence and senses are solidly fixed in the mode
the beginning, during Satya-yuga, the age of of goodness, that time should be understood as
truth, religion is present with all four of its legs Satya-yuga, the age of truth. People then take
intact and is carefully maintained by the people pleasure in knowledge and austerity. (27) O
of that age. These four legs of powerful religion most intelligent one, when the conditioned
are truthfulness, mercy, austerity and charity. souls are devoted to their duties but have ulte-
(18) The people of Satya-yuga are for the most rior motives and seek personal prestige, you
part self-satisfied, merciful, friendly to all, should understand such a situation to be the age
peaceful, sober and tolerant. They take their of Tretā, in which the functions of passion are
pleasure from within, see all things equally and prominent. (28) When greed, dissatisfaction,
always endeavor diligently for spiritual perfec- false pride, hypocrisy and envy become promi-
tion. (19) In Tretā-yuga each leg of religion is nent, along with attraction for selfish activities,
gradually reduced by one quarter by the influ- such a time is the age of Dvāpara, dominated
ence of the four pillars of irreligionlying, vio- by the mixed modes of passion and ignorance.
lence, dissatisfaction and quarrel. (20) In the (29) When there is a predominance of cheating,
Tretā age people are devoted to ritual perfor- lying, sloth, sleepiness, violence, depression,
mances and severe austerities. They are not ex- lamentation, bewilderment, fear and poverty,
cessively violent or very lusty after sensual that age is Kali, the age of the mode of igno-
pleasure. Their interest lies primarily in religi- rance. (30) Because of the bad qualities of the
osity, economic development and regulated Age of Kali, human beings will become short-
sense gratification, and they achieve prosperity sighted, unfortunate, gluttonous, lustful and
by following the prescriptions of the three Ve- poverty-stricken. The women, becoming un-
das. Although in this age society evolves into chaste, will freely wander from one man to the
four separate classes, O King, most people are next. (31) Cities will be dominated by thieves,
brāhmaṇas. (21) In Dvāpara-yuga the religious the Vedas will be contaminated by speculative
qualities of austerity, truth, mercy and charity interpretations of atheists, political leaders will
are reduced to one half by their irreligious virtually consume the citizens, and the so-
counterpartsdissatisfaction, untruth, violence called priests and intellectuals will be devotees
892
of their bellies and genitals. (32) The brah- be ready to lose their own lives and kill even
macārīs will fail to execute their vows and be- their own relatives. (41) Men will no longer
come generally unclean, the householders will protect their elderly parents, their children or
become beggars, the vānaprasthas will live in their respectable wives. Thoroughly degraded,
the villages, and the sannyāsīs will become they will care only to satisfy their own bellies
greedy for wealth. (33) Women will become and genitals. (42)
much smaller in size, and they will eat too
much, have more children than they can O King, in the Age of Kali people’s intelli-
properly take care of, and lose all shyness. They gence will be diverted by atheism, and they will
will always speak harshly and will exhibit qual- almost never offer sacrifice to the Supreme Per-
ities of thievery, deceit and unrestrained audac- sonality of Godhead, who is the supreme spir-
ity. (34) Businessmen will engage in petty com- itual master of the universe. Although the great
merce and earn their money by cheating. Even personalities who control the three worlds all
when there is no emergency, people will con- bow down to the lotus feet of the Supreme
sider any degraded occupation quite accepta- Lord, the petty and miserable human beings of
ble. (35) this age will not do so. (43) Terrified, about to
die, a man collapses on his bed. Although his
Servants will abandon a master who has lost voice is faltering and he is hardly conscious of
his wealth, even if that master is a saintly per- what he is saying, if he utters the holy name of
son of exemplary character. Masters will aban- the Supreme Lord he can be freed from the re-
don an incapacitated servant, even if that serv- action of his fruitive work and achieve the su-
ant has been in the family for generations. preme destination. But still people in the Age
Cows will be abandoned or killed when they of Kali will not worship the Supreme Lord. (44)
stop giving milk. (36)
In the Kali-yuga, objects, places and even
In Kali-yuga men will be wretched and con- individual personalities are all polluted. The al-
trolled by women. They will reject their fathers, mighty Personality of Godhead, however, can
brothers, other relatives and friends and will in- remove all such contamination from the life of
stead associate with the sisters and brothers of one who fixes the Lord within his mind. (45) If
their wives. Thus their conception of friendship a person hears about, glorifies, meditates upon,
will be based exclusively on sexual ties. (37) worships or simply offers great respect to the
Uncultured men will accept charity on behalf Supreme Lord, who is situated within the heart,
of the Lord and will earn their livelihood by the Lord will remove from his mind the con-
making a show of austerity and wearing a men- tamination accumulated during many thou-
dicant’s dress. Those who know nothing about sands of lifetimes. (46) Just as fire applied to
religion will mount a high seat and presume to gold removes any discoloration caused by
speak on religious principles. (38) In the Age traces of other metals, Lord Viṣṇu within the
of Kali, people’s minds will always be agitated. heart purifies the minds of the yogīs. (47) By
They will become emaciated by famine and one’s engaging in the processes of demigod
taxation, my dear King, and will always be dis- worship, austerities, breath control, compas-
turbed by fear of drought. They will lack ade- sion, bathing in holy places, strict vows, charity
quate clothing, food and drink, will be unable and chanting of various mantras, one’s mind
to properly rest, have sex or bathe themselves, cannot attain the same absolute purification as
and will have no ornaments to decorate their that achieved when the unlimited Personality of
bodies. In fact, the people of Kali-yuga will Godhead appears within one’s heart. (48)
gradually come to appear like ghostly, haunted
creatures. (39-40) In Kali-yuga men will de- Therefore, O King, endeavor with all your
velop hatred for each other even over a few might to fix the Supreme Lord Keśava within
coins. Giving up all friendly relations, they will your heart. Maintain this concentration upon
893
the Lord, and at the time of death you will cer- O King, upon the annihilation of the mate-
tainly attain the supreme destination. (49) rial elements, the universal egg, comprising the
elemental amalgamation of creation, is con-
My dear King, the Personality of Godhead fronted with destruction. (6) As annihilation
is the ultimate controller. He is the Supreme approaches, O King, there will be no rain upon
Soul and the supreme shelter of all beings. the earth for one hundred years. Drought will
When meditated upon by those about to die, He lead to famine, and the starving populace will
reveals to them their own eternal spiritual iden- literally consume one another. The inhabitants
tity. (50) My dear King, although Kali-yuga is of the earth, bewildered by the force of time,
an ocean of faults, there is still one good quality will gradually be destroyed. (7) The sun in its
about this age: Simply by chanting the Hare annihilating form will drink up with its terrible
Kṛṣṇa mahā-mantra, one can become free from rays all the water of the ocean, of living bodies
material bondage and be promoted to the tran- and of the earth itself. But the devastating sun
scendental kingdom. (51) Whatever result was will not give any rain in return. (8) Next the
obtained in Satya-yuga by meditating on Viṣṇu, great fire of annihilation will flare up from the
in Tretā-yuga by performing sacrifices, and in mouth of Lord Saṅkarṣaṇa. Carried by the
Dvāpara-yuga by serving the Lord’s lotus feet mighty force of the wind, this fire will burn
can be obtained in Kali-yuga simply by chant- throughout the universe, scorching the lifeless
ing the Hare Kṛṣṇa mahā-mantra. (52) cosmic shell. (9) Burned from all sidesfrom
above by the blazing sun and from below by the
SB 12.4: The Four Categories of Univer- fire of Lord Saṅkarṣaṇathe universal sphere
sal Annihilation will glow like a burning ball of cow dung. (10)
A great and terrible wind of destruction will
Śukadeva Gosvāmī said: My dear King, I begin to blow for more than one hundred years,
have already described to you the measure- and the sky, covered with dust, will turn gray.
ments of time, beginning from the smallest (11) After that, O King, groups of multicolored
fraction measured by the movement of a single clouds will gather, roaring terribly with thun-
atom up to the total life span of Lord Brahmā. I der, and will pour down floods of rain for one
have also discussed the measurement of the dif- hundred years. (12) At that time, the shell of the
ferent millennia of universal history. Now hear universe will fill up with water, forming a sin-
about the time of Brahmā’s day and the process gle cosmic ocean. (13)
of annihilation. (1) One thousand cycles of four
ages constitute a single day of Brahmā, known As the entire universe is flooded, the water
as a kalpa. In that period, O King, fourteen Ma- will rob the earth of its unique quality of fra-
nus come and go. (2) After one day of Brahmā, grance, and the element earth, deprived of its
annihilation occurs during his night, which is of distinguishing quality, will be dissolved. (14)
the same duration. At that time all the three The element fire then seizes the taste from the
planetary systems are subject to destruction. (3) element water, which, deprived of its unique
This is called the naimittika, or occasional, an- quality, taste, merges into fire. Air seizes the
nihilation, during which the original creator, form inherent in fire, and then fire, deprived of
Lord Nārāyaṇa, lies down upon the bed of form, merges into air. The element ether seizes
Ananta Śeṣa and absorbs the entire universe the quality of air, namely touch, and that air en-
within Himself while Lord Brahmā sleeps. (4) ters into ether. Then, O King, false ego in igno-
When the two halves of the lifetime of Lord rance seizes sound, the quality of ether, after
Brahmā, the most elevated created being, are which ether merges into false ego. False ego in
complete, the seven basic elements of creation the mode of passion takes hold of the senses,
are annihilated. (5) and false ego in the mode of goodness absorbs
the demigods. Then the total mahat-tattva
894
seizes false ego along with its various func- The three states of intelligence are called
tions, and that mahat is seized by the three basic waking consciousness, sleep and deep sleep.
modes of naturegoodness, passion and igno- But, my dear King, the variegated experiences
rance. My dear King Parīkṣit, these modes are created for the pure living entity by these dif-
further overtaken by the original unmanifest ferent states are nothing more than illusion.
form of nature, impelled by time. That unman- (25) Just as clouds in the sky come into being
ifest nature is not subject to the six kinds of and are then dispersed by the amalgamation
transformation caused by the influence of time. and dissolution of their constituent elements,
Rather, it has no beginning and no end. It is the this material universe is created and destroyed
unmanifest, eternal and infallible cause of cre- within the Absolute Truth by the amalgamation
ation. (15-19) In the unmanifest stage of mate- and dissolution of its elemental, constituent
rial nature, called pradhāna, there is no expres- parts. (26) My dear King, it is stated [in the
sion of words, no mind and no manifestation of Vedānta-sūtra] that the ingredient cause that
the subtle elements beginning from the mahat, constitutes any manifested product in this uni-
nor are there the modes of goodness, passion verse can be perceived as a separate reality, just
and ignorance. There is no life air or intelli- as the threads that make up a cloth can be per-
gence, nor any senses or demigods. There is no ceived separately from their product. (27) An-
definite arrangement of planetary systems, nor ything experienced in terms of general cause
are there present the different stages of con- and specific effect must be an illusion, because
sciousnesssleep, wakefulness and deep sleep. such causes and effects exist only relative to
There is no ether, water, earth, air, fire or sun. each other. Indeed, whatever has a beginning
The situation is just like that of complete sleep, and an end is unreal. (28) Although perceived,
or of voidness. Indeed, it is indescribable. Au- the transformation of even a single atom of ma-
thorities in spiritual science explain, however, terial nature has no ultimate definition without
that since pradhāna is the original substance, it reference to the Supreme Soul. To be accepted
is the actual basis of material creation. (20-21) as factually existing, something must possess
This is the annihilation called prākṛtika, during the same quality as pure spiriteternal, unchang-
which the energies belonging to the Supreme ing existence. (29) There is no material duality
Person and His unmanifest material nature, dis- in the Absolute Truth. The duality perceived by
assembled by the force of time, are deprived of an ignorant person is like the difference be-
their potencies and merge together totally. (22) tween the sky contained in an empty pot and the
sky outside the pot, or the difference between
It is the Absolute Truth alone who manifests the reflection of the sun in water and the sun
in the forms of intelligence, the senses and the itself in the sky, or the difference between the
objects of sense perception, and who is their ul- vital air within one living body and that within
timate basis. Whatever has a beginning and an another body. (30)
end is insubstantial because of being an object
perceived by limited senses and because of be- According to their different purposes, men
ing nondifferent from its own cause. (23) A utilize gold in various ways, and gold is there-
lamp, the eye that views by the light of that fore perceived in various forms. In the same
lamp, and the visible form that is viewed are all way, the Supreme Personality of Godhead, who
basically nondifferent from the element fire. In is inaccessible to material senses, is described
the same way, intelligence, the senses and in various terms, both ordinary and Vedic, by
sense perceptions have no existence separate different types of men. (31) Although a cloud
from the supreme reality, although that Abso- is a product of the sun and is also made visible
lute Truth remains totally distinct from them. by the sun, it nevertheless creates darkness for
(24) the viewing eye, which is another partial expan-
sion of the sun. Similarly, material false ego, a
particular product of the Absolute Truth made
895
visible by the Absolute Truth, obstructs the in- there is no suitable boat except that of cultivat-
dividual soul, another partial expansion of the ing devotion to the transcendental taste for the
Absolute Truth, from realizing the Absolute narrations of the Supreme Personality of God-
Truth. (32) When the cloud originally produced head’s pastimes. (40) Long ago this essential
from the sun is torn apart, the eye can see the anthology of all the Purāṇas was spoken by the
actual form of the sun. Similarly, when the infallible Lord Nara-Nārāyaṇa Ṛṣi to Nārada,
spirit soul destroys his material covering of who then repeated it to Kṛṣṇa Dvaipāyana Ve-
false ego by inquiring into the transcendental davyāsa. (41) My dear Mahārāja Parīkṣit, that
science, he regains his original spiritual aware- great personality Śrīla Vyāsadeva taught me
ness. (33) My dear Parīkṣit, when the illusory this same scripture, Śrīmad-Bhāgavatam,
false ego that binds the soul has been cut off which is equal in stature to the four Vedas. (42)
with the sword of discriminating knowledge O best of the Kurus, the same Sūta Gosvāmī
and one has developed realization of Lord who is sitting before us will speak this
Acyuta, the Supreme Soul, this is called the Bhāgavatam to the sages assembled in the great
ātyantika, or ultimate, annihilation of material sacrifice at Naimiṣāraṇya. This he will do when
existence. (34) questioned by the members of the assembly,
headed by Śaunaka. (43)
Experts in the subtle workings of nature, O
subduer of the enemy, have declared that there SB 12.5: Śukadeva Gosvāmī’s Final In-
are continuous processes of creation and anni- structions to Mahārāja Parīkṣit
hilation that all created beings, beginning with
Brahmā, constantly undergo. (35) All material Śukadeva Gosvāmī said: This Śrīmad-
entities undergo transformation and are con- Bhāgavatam has elaborately described in vari-
stantly and swiftly eroded by the mighty cur- ous narrations the Supreme Soul of all that be-
rents of time. The various stages of existence the Personality of Godhead, Harifrom whose
that material things exhibit are the perpetual satisfaction Brahmā is born and from whose an-
causes of their generation and annihilation. (36) ger Rudra takes birth. (1) O King, give up the
These stages of existence created by beginning- animalistic mentality of thinking, “I am going
less and endless time, the impersonal repre- to die.” Unlike the body, you have not taken
sentative of the Supreme Lord, are not visible, birth. There was not a time in the past when you
just as the infinitesimal momentary changes of did not exist, and you are not about to be de-
position of the planets in the sky cannot be di- stroyed. (2) You will not take birth again in the
rectly seen. (37) In this way the progress of form of your sons and grandsons, like a sprout
time is described in terms of the four kinds of taking birth from a seed and then generating a
annihilationcontinuous, occasional, elemental new seed. Rather, you are entirely distinct from
and final. (38) the material body and its paraphernalia, in the
same way that fire is distinct from its fuel. (3)
O best of the Kurus, I have related to you
these narrations of the pastimes of Lord In a dream one can see his own head being
Nārāyaṇa, the creator of this world and the ul- cut off and thus understand that his actual self
timate reservoir of all existence, presenting is standing apart from the dream experience.
them to you only in brief summary. Even Lord Similarly, while awake one can see that his
Brahmā himself would be incapable of describ- body is a product of the five material elements.
ing them entirely. (39) Therefore, it is to be understood that the actual
self, the soul, is distinct from the body it ob-
For a person who is suffering in the fire of serves and is unborn and immortal. (4) When a
countless miseries and who desires to cross the pot is broken, the portion of sky within the pot
insurmountable ocean of material existence, remains as the element sky, just as before. In
the same way, when the gross and subtle bodies
896
die, the living entity within resumes his spir-

itual identity. (5) The material bodies, qualities SB 12.6: Mahārāja Parīkṣit Passes Away
and activities of the spirit soul are created by
the material mind. That mind is itself created Sūta Gosvāmī said: After hearing all that
by the illusory potency of the Supreme Lord, was narrated to him by the self-realized and eq-
and thus the soul assumes material existence. uipoised Śukadeva, the son of Vyāsadeva,
(6) A lamp functions as such only by the com- Mahārāja Parīkṣit humbly approached his lotus
bination of its fuel, vessel, wick and fire. Simi- feet. Bowing his head down upon the sage’s
larly, material life, based on the soul’s identifi- feet, the King, who had lived his entire life un-
cation with the body, is developed and de- der the protection of Lord Viṣṇu, folded his
stroyed by the workings of material goodness, hands in supplication and spoke as follows. (1)
passion and ignorance, which are the constitu-
ent elements of the body. (7) The soul within Mahārāja Parīkṣit said: I have now
the body is self-luminous and is separate from achieved the purpose of my life, because a great
the visible gross body and invisible subtle and merciful soul like you has shown such
body. It remains as the fixed basis of changing kindness to me. You have personally spoken to
bodily existence, just as the ethereal sky is the me this narration of the Supreme Personality of
unchanging background of material transfor- Godhead, Hari, who is without beginning or
mation. Therefore, the soul is endless and with- end. (2) I do not consider it at all amazing that
out material comparison. (8) great souls such as yourself, whose minds are
always absorbed in the infallible Personality of
My dear King, by constantly meditating Godhead, show mercy to the foolish condi-
upon the Supreme Lord, Vāsudeva, and by ap- tioned souls, tormented as we are by the prob-
plying clear and logical intelligence, you lems of material life. (3) I have heard from you
should carefully consider your true self and this Śrīmad-Bhāgavatam, which is the perfect
how it is situated within the material body. (9) summary of all the Purāṇas and which perfectly
The snake-bird Takṣaka, sent by the curse of describes the Supreme Lord, Uttamaḥśloka. (4)
the brāhmaṇa, will not burn your true self. The
agents of death will never burn such a master My lord, I now have no fear of Takṣaka or
of the self as you, for you have already con- any other living being, or even of repeated
quered all dangers on your path back to God- deaths, because I have absorbed myself in that
head. (10) You should consider, “I am nondif- purely spiritual Absolute Truth, which you
ferent from the Absolute Truth, the supreme have revealed and which destroys all fear. (5)
abode, and that Absolute Truth, the supreme O brāhmaṇa, please give me permission to re-
destination, is nondifferent from me.” Thus re- sign my speech and the functions of all my
signing yourself to the Supreme Soul, who is senses unto Lord Adhokṣaja. Allow me to ab-
free from all material misidentifications, you sorb my mind, purified of lusty desires, within
will not even notice the snake-bird Takṣaka Him and to thus give up my life. (6) You have
when he approaches with his poison-filled revealed to me that which is most auspicious,
fangs and bites your foot. Nor will you see your the supreme personal feature of the Lord. I am
dying body or the material world around you, now fixed in knowledge and self-realization,
because you will have realized yourself to be and my ignorance has been eradicated. (7)
separate from them. (11-12)
Sūta Gosvāmī said: Thus requested, the
Beloved King Parīkṣit, I have narrated to saintly son of Śrīla Vyāsadeva gave his permis-
you the topics you originally inquired aboutthe sion to King Parīkṣit. Then, after being wor-
pastimes of Lord Hari, the Supreme Soul of the shiped by the King and all the sages present,
universe. Now, what more do you wish to hear? Śukadeva departed from that place. (8)
(13) Mahārāja Parīkṣit then sat down on the bank of
897
the Ganges, upon a seat made of darbha grass all serpents, burning in this fire? (18) The
with the tips of its stalks facing east, and turned brāhmaṇas replied: O best of kings, the snake
himself toward the north. Having attained the Takṣaka has not fallen into the fire because he
perfection of yoga, he experienced full self-re- is being protected by Indra, whom he has ap-
alization and was free of material attachment proached for shelter. Indra is holding him back
and doubt. The saintly King settled his mind from the fire. (19) The intelligent King Ja-
within his spiritual self by pure intelligence and namejaya, hearing these words, replied to the
proceeded to meditate upon the Supreme Abso- priests: Then, my dear brāhmaṇas, why not
lute Truth. His life air ceased to move, and he make Takṣaka fall into the fire, along with his
became as stationary as a tree. (9-10) protector, Indra? (20) Hearing this, the priests
then chanted this mantra for offering Takṣaka
O learned brāhmaṇas, the snake-bird together with Indra as an oblation into the sac-
Takṣaka, who had been sent by the angry son rificial fire: O Takṣaka, fall immediately into
of a brāhmaṇa, was going toward the King to this fire, together with Indra and his entire host
kill him when he saw Kaśyapa Muni on the of demigods! (21) When Lord Indra, along with
path. (11) Takṣaka flattered Kaśyapa by pre- his airplane and Takṣaka, was suddenly thrown
senting him with valuable offerings and from his position by these insulting words of
thereby stopped the sage, who was expert in the brāhmaṇas, he became very disturbed. (22)
counteracting poison, from protecting Bṛhaspati, the son of Aṅgirā Muni, seeing Indra
Mahārāja Parīkṣit. Then the snake-bird, who falling from the sky in his airplane along with
could assume any form he wished, disguised Takṣaka, approached King Janamejaya and
himself as a brāhmaṇa, approached the King spoke to him as follows. (23) O King among
and bit him. (12) While living beings all over men, it is not fitting that this king of snakes
the universe looked on, the body of the great meet death at your hands, for he has drunk the
self-realized saint among kings was immedi- nectar of the immortal demigods. Consequently
ately burned to ashes by the fire of the snake’s he is not subject to the ordinary symptoms of
poison. (13) old age and death. (24)
There arose a terrible cry of lamentation in The life and death of an embodied soul and
all directions on the earth and in the heavens, his destination in the next life are all caused by
and all the demigods, demons, human beings himself through his own activity. Therefore, O
and other creatures were astonished. (14) Ket- King, no other agent is actually responsible for
tledrums sounded in the regions of the demi- creating one’s happiness and distress. (25)
gods, and the celestial Gandharvas and Apsarās When a conditioned soul is killed by snakes,
sang. The demigods showered flowers and thieves, fire, lightning, hunger, disease or any-
spoke words of praise. (15) thing else, he is experiencing the reaction to his
own past work. (26) Therefore, my dear King,
Hearing that his father had been fatally bit- please stop this sacrificial performance, which
ten by the snake-bird, Mahārāja Janamejaya be- was initiated with the intent of doing harm to
came extremely angry and had brāhmaṇas per- others. Many innocent snakes have already
form a mighty sacrifice in which he offered all been burned to death. Indeed, all persons must
the snakes in the world into the sacrificial fire. suffer the unforeseen consequences of their
(16) When Takṣaka saw even the most power- past activities. (27)
ful serpents being burned in the blazing fire of
that snake sacrifice, he was overwhelmed with Sūta Gosvāmī continued: Advised in this
fear and approached Lord Indra for shelter. (17) manner, Mahārāja Janamejaya replied, “So be
When King Janamejaya did not see Takṣaka it.” Honoring the words of the great sage, he
entering his sacrificial fire, he said to the desisted from performing the snake sacrifice
brāhmaṇas: Why is not Takṣaka, the lowest of and worshiped Bṛhaspati, the most eloquent of
898
sages. (28) This is indeed the Supreme Lord Śaunaka Ṛṣi said: O gentle Sūta, please
Viṣṇu’s illusory energy, which is unstoppable narrate to us how Paila and the other greatly in-
and difficult to perceive. Although the individ- telligent disciples of Śrīla Vyāsadeva, who are
ual spirit souls are part and parcel of the Lord, known as the standard authorities of Vedic wis-
through the influence of this illusory energy dom, spoke and edited the Vedas. (36)
they are bewildered by their identification with
various material bodies. (29) But there exists a Sūta Gosvāmī said: O brāhmaṇa, first the
supreme reality, in which the illusory energy subtle vibration of transcendental sound ap-
cannot fearlessly dominate, thinking, “I can peared from the sky of the heart of the most el-
control this person because he is deceitful.” In evated Lord Brahmā, whose mind was per-
that highest reality there are no illusory argu- fectly fixed in spiritual realization. One can
mentative philosophies. Rather, there the true perceive this subtle vibration when one stops
students of spiritual science constantly engage all external hearing. (37) By worship of this
in authorized spiritual investigation. In that su- subtle form of the Vedas, O brāhmaṇa, mystic
preme reality there is no manifestation of the sages cleanse their hearts of all contamination
material mind, which functions in terms of al- caused by impurity of substance, activity and
ternating decision and doubt. Created material doer, and thus they attain freedom from re-
products, their subtle causes and the goals of peated birth and death. (38) From that transcen-
enjoyment attained by their utilization do not dental subtle vibration arose the oṁkāra com-
exist there. Furthermore, in that supreme reality posed of three sounds. The oṁkāra has unseen
there is no conditioned spirit, covered by false potencies and manifests automatically within a
ego and the three modes of nature. That reality purified heart. It is the representation of the Ab-
excludes everything limited or limiting. One solute Truth in all three of His phasesthe Su-
who is wise should therefore stop the waves of preme Personality, the Supreme Soul and the
material life and enjoy within that Supreme supreme impersonal truth. (39) This oṁkāra,
Truth. (30-31) Those who desire to give up all ultimately nonmaterial and imperceptible, is
that is not essentially real move systematically, heard by the Supersoul without His possessing
by negative discrimination of the extraneous, to material ears or any other material senses. The
the supreme position of Lord Viṣṇu. Giving up entire expanse of Vedic sound is elaborated
petty materialism, they offer their love exclu- from oṁkāra, which appears from the soul,
sively to the Absolute Truth within their hearts within the sky of the heart. It is the direct des-
and embrace that highest truth in fixed medita- ignation of the self-originating Absolute Truth,
tion. (32) Such devotees come to understand the Supersoul, and is the secret essence and
the supreme transcendental situation of the Per- eternal seed of all Vedic hymns. (40-41)
sonality of Godhead, Lord Viṣṇu, because they
are no longer polluted by the concepts of “I” Oṁkāra exhibited the three original sounds
and “my,” which are based on body and home. of the alphabet A, U and M. These three, O
(33) One should tolerate all insults and never most eminent descendant of Bhṛgu, sustain all
fail to show proper respect to any person. the different threefold aspects of material exist-
Avoiding identification with the material body, ence, including the three modes of nature, the
one should not create enmity with anyone. (34) names of the Ṛg, Yajur and Sāma Vedas, the
I offer my obeisances to the Supreme Personal- goals known as the Bhūr, Bhuvar and Svar
ity of Godhead, the invincible Lord Śrī Kṛṣṇa. planetary systems, and the three functional
Simply by meditating upon His lotus feet I have platforms called waking consciousness, sleep
been able to study and appreciate this great lit- and deep sleep. (42) From that oṁkāra Lord
erature. (35) Brahmā created all the sounds of the alphabet-
the vowels, consonants, semivowels, sibilants
and othersdistinguished by such features as
long and short measure. (43) All-powerful
899
Brahmā made use of this collection of sounds He taught the Sāma Veda mantras, designated
to produce from his four faces the four Vedas, as the Chandoga-saṁhitā, to Jaimini, and he
which appeared together with the sacred spoke the Atharva Veda to his dear disciple Su-
oṁkāra and the seven vyāhṛti invocations. His mantu. (52-53) After dividing his saṁhitā into
intention was to propagate the process of Vedic two parts, the wise Paila spoke it to In-
sacrifice according to the different functions drapramiti and Bāṣkala. Bāṣkala further di-
performed by the priests of each of the four Ve- vided his collection into four parts, O
das. (44) Brahmā taught these Vedas to his Bhārgava, and instructed them to his disciples
sons, who were great sages among the Bodhya, Yājñavalkya, Parāśara and Agnimitra.
brāhmaṇas and experts in the art of Vedic reci- Indrapramiti, the self-controlled sage, taught
tation. They in turn took the role of ācāryas and his saṁhitā to the learned mystic Māṇḍūkeya,
imparted the Vedas to their own sons. (45) whose disciple Devamitra later passed down
the divisions of the Ṛg Veda to Saubhari and
In this way, throughout the cycles of four others. (54-56) The son of Māṇḍūkeya, named
ages, generation after generation of disciplesall Śākalya, divided his own collection into five,
firmly fixed in their spiritual vowshave re- entrusting one subdivision each to Vātsya,
ceived these Vedas by disciplic succession. At Mudgala, Śālīya, Gokhalya and Śiśira. (57) The
the end of each Dvāpara-yuga the Vedas are ed- sage Jātūkarṇya was also a disciple of Śākalya,
ited into separate divisions by eminent sages. and after dividing the saṁhitā he received from
(46) Observing that people in general were di- Śākalya into three parts, he added a fourth sec-
minished in their life span, strength and intelli- tion, a Vedic glossary. He taught one of these
gence by the influence of time, great sages took parts to each of four disciplesBalāka, the sec-
inspiration from the Personality of Godhead ond Paila, Jābāla and Viraja. (58) Bāṣkali as-
sitting within their hearts and systematically di- sembled the Vālakhilya-saṁhitā, a collection
vided the Vedas. (47) from all the branches of the Ṛg Veda. This col-
lection was received by Vālāyani, Bhajya and
O brāhmaṇa, in the present age of Kāśāra. (59) Thus these various saṁhitās of the
Vaivasvata Manu, the leaders of the universe, Ṛg Veda were maintained through disciplic
led by Brahmā and Śiva, requested the Supreme succession by these saintly brāhmaṇas. Simply
Personality of Godhead, the protector of all the by hearing of this distribution of the Vedic
worlds, to save the principles of religion. O hymns, one will be freed from all sins. (60)
most fortunate Śaunaka, the almighty Lord, ex-
hibiting a divine spark of a portion of His ple- The disciples of Vaiśampāyana became au-
nary portion, then appeared in the womb of thorities in the Atharva Veda. They were
Satyavatī as the son of Parāśara. In this form, known as the Carakas because they executed
named Kṛṣṇa Dvaipāyana Vyāsa, he divided strict vows to free their guru from his sin of kill-
the one Veda into four. (48-49) Śrīla ing a brāhmaṇa. (61) Once Yājñavalkya, one of
Vyāsadeva separated the mantras of the Ṛg, the disciples of Vaiśampāyana, said: O master,
Atharva, Yajur and Sāma Vedas into four divi- how much benefit will be derived from the fee-
sions, just as one sorts out a mixed collection of ble endeavors of these weak disciples of yours?
jewels into piles. Thus he composed four dis- I will personally perform some outstanding
tinct Vedic literatures. (50) The most powerful penance. (62) Addressed thus, the spiritual
and intelligent Vyāsadeva called four of his dis- master Vaiśampāyana became angry and said:
ciples, O brāhmaṇa, and entrusted to each of Go away from here! Enough of you, O disciple
them one of these four saṁhitās. (51) Śrīla who insults brāhmaṇas! Furthermore, you must
Vyāsadeva taught the first saṁhitā, the Ṛg immediately give back everything I have taught
Veda, to Paila and gave this collection the name you. (63) Yājñavalkya, the son of Devarāta,
Bahvṛca. To the sage Vaiśampāyana he spoke then vomited the mantras of the Yajur Veda and
the collection of Yajur mantras named Nigada.
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went away from there. The assembled disci- path of ultimate good, inducing them to per-
ples, looking greedily upon these yajur hymns, form religious duties that situate them in their
assumed the form of partridges and picked spiritual position. (70) Just like an earthly king,
them all up. These divisions of the Yajur Veda you travel about everywhere spreading fear
therefore became known as the most beautiful among the unholy as the powerful deities of the
Taittirīya-saṁhitā, the hymns collected by par- directions offer you in their folded palms lotus
tridges [tittirāḥ]. (64-65) My dear brāhmaṇa flowers and other respectful presentations. (71)
Śaunaka, Yājñavalkya then desired to find out Therefore, my lord, I am prayerfully approach-
new yajur-mantras unknown to even his spiring your lotus feet, which are honored by the
itual master. With this in mind he offered atten- spiritual masters of the three worlds, because I
tive worship to the powerful lord of the sun. hope to receive from you mantras of the Yajur
(66) Veda unknown to anyone else. (72)
Śrī Yājñavalkya said: I offer my respectful Sūta Gosvāmī said: Satisfied by such glo-
obeisances to the Supreme Personality of God- rification, the powerful sun-god assumed the
head appearing as the sun. You are present as form of a horse and presented to the sage
the controller of the four kinds of living enti- Yājñavalkya yajur-mantras previously un-
ties, beginning from Brahmā and extending known in human society. (73) From these
down to the blades of grass. Just as the sky is countless hundreds of mantras of the Yajur
present both inside and outside every living be- Veda, the powerful sage compiled fifteen new
ing, you exist both within the hearts of all as the branches of Vedic literature. These became
Supersoul and externally in the form of time. known as the Vājasaneyi-saṁhitā because they
Just as the sky cannot be covered by the clouds were produced from the hairs of the horse’s
present within it, you are never covered by any mane, and they were accepted in disciplic suc-
false material designation. By the flow of years, cession by the followers of Kāṇva, Mādhyan-
which are made up of the tiny fragments of time dina and other ṛṣis. (74)
called kṣaṇas, lavas and nimeṣas, you alone
maintain this world, drying up the waters and Jaimini Ṛṣi, the authority of the Sāma Veda,
giving them back as rain. (67) O glowing one, had a son named Sumantu, and the son of Su-
O powerful lord of the sun, you are the chief of mantu was Sutvān. The sage Jaimini spoke to
all the demigods. I meditate with careful atten- each of them a different part of the Sāma-veda-
tion on your fiery globe, because for those who saṁhitā. (75) Sukarmā, another disciple of Jai-
offer prayers to you three times daily according mini, was a great scholar. He divided the
to the Vedic method passed down through au- mighty tree of the Sāma Veda into one thou-
thorized disciplic succession, you burn away all sand saṁhitās. Then, O brāhmaṇa, three disci-
sinful activities, all consequent suffering and ples of SukarmāHiraṇyanābha, the son of
even the original seed of desire. (68) You are Kuśala; Pauṣyañji; and Āvantya, who was very
personally present as the indwelling lord in the advanced in spiritual realizationtook charge of
hearts of all moving and nonmoving beings, the sāma-mantras. (76-77) The five hundred
who depend completely on your shelter. In- disciples of Pauṣyañji and Āvantya became
deed, you animate their material minds, senses known as the northern singers of the Sāma
and vital airs to act. (69) The world has been Veda, and in later times some of them also be-
seized and swallowed by the python of dark- came known as eastern singers. (78) Five other
ness in its horrible mouth and has become un- disciples of Pauṣyañji, namely Laugākṣi,
conscious, as if dead. But mercifully glancing Māṅgali, Kulya, Kuśīda and Kukṣi, each re-
upon the sleeping people of the world, you raise ceived one hundred saṁhitās. (79) Kṛta, the
them up with the gift of sight. Thus you are disciple of Hiraṇyanābha, spoke twenty-four
most magnanimous. At the three sacred junc-
tures of each day, you engage the pious in the
901
saṁhitās to his own disciples, and the remain- various Manus, the dynasties of great kings, the
ing collections were passed down by the self- activities of such kings, annihilation, motiva-
realized sage Āvantya. (80) tion and the supreme shelter. Other scholars
state that the great Purāṇas deal with these ten
SB 12.7: The Purāṇic Literatures topics, while lesser Purāṇas may deal with five.
(9-10) From the agitation of the original modes
Sūta Gosvāmī said: Sumantu Ṛṣi, the au- within the unmanifest material nature, the ma-
thority on the Atharva Veda, taught his saṁhitā hat-tattva arises. From the mahat-tattva comes
to his disciple Kabandha, who in turn spoke it the element false ego, which divides into three
to Pathya and Vedadarśa. (1) Śauklāyani, Brah- aspects. This threefold false ego further mani-
mabali, Modoṣa and Pippalāyani were disciples fests as the subtle forms of perception, as the
of Vedadarśa. Hear from me also the names of senses and as the gross sense objects. The gen-
the disciples of Pathya. My dear brāhmaṇa, eration of all these is called creation. (11) The
they are Kumuda, Śunaka and Jājali, all of secondary creation, which exists by the mercy
whom knew the Atharva Veda very well. (2) of the Lord, is the manifest amalgamation of
Babhru and Saindhavāyana, disciples of Śu- the desires of the living entities. Just as a seed
naka, studied the two divisions of their spiritual produces additional seeds, activities that pro-
master’s compilation of the Atharva Veda. mote material desires in the performer produce
Saindhavāyana’s disciple Sāvarṇa and disci- moving and nonmoving life forms. (12) Vṛtti
ples of other great sages also studied this edi- means the process of sustenance, by which the
tion of the Atharva Veda. (3) Nakṣatrakalpa, moving beings live upon the nonmoving. For a
Śāntikalpa, Kaśyapa, Āṅgirasa and others were human, vṛtti specifically means acting for one’s
also among the ācāryas of the Atharva Veda. livelihood in a manner suited to his personal na-
Now, O sage, listen as I name the authorities on ture. Such action may be carried out either in
Purāṇic literature. (4) pursuit of selfish desire or in accordance with
the law of God. (13)
Trayyāruṇi, Kaśyapa, Sāvarṇi, Akṛtavraṇa,
Vaiśampāyana and Hārīta are the six masters of In each age, the infallible Lord appears in
the Purāṇas. (5) Each of them studied one of the this world among the animals, human beings,
six anthologies of the Purāṇas from my father, sages and demigods. By His activities in these
Romaharṣaṇa, who was a disciple of Śrīla incarnations He protects the universe and kills
Vyāsadeva. I became the disciple of these six the enemies of Vedic culture. (14) In each reign
authorities and thoroughly learned all their of Manu, six types of personalities appear as
presentations of Purāṇic wisdom. (6) Romaha- manifestations of Lord Hari: the ruling Manu,
rṣaṇa, a disciple of Vedavyāsa, divided the the chief demigods, the sons of Manu, Indra,
Purāṇas into four basic compilations. The sage the great sages and the partial incarnations of
Kaśyapa and I, along with Sāvarṇi and Akṛtav- the Supreme Personality of Godhead. (15)
raṇa, a disciple of Rāma, learned these four di- Dynasties are lines of kings originating with
visions. (7) Lord Brahmā and extending continuously
through past, present and future. The accounts
O Śaunaka, please hear with attention the of such dynasties, especially of their most
characteristics of a Purāṇa, which have been prominent members, constitute the subject of
defined by the most eminent learned brāhmaṇas dynastic history. (16) There are four types of
in accordance with Vedic literature. (8) O cosmic annihilationoccasional, elemental, con-
brāhmaṇa, authorities on the matter understand tinuous and ultimateall of which are effected by
a Purāṇa to contain ten characteristic topics: the the inherent potency of the Supreme Lord.
creation of this universe, the subsequent crea- Learned scholars have designated this topic dis-
tion of worlds and beings, the maintenance of solution. (17) Out of ignorance the living being
all living beings, their sustenance, the rule of
902
performs material activities and thereby be- ŚrīŚaunaka said: O Sūta, may you live a
comes in one sense the cause of the creation, long life! O saintly one, best of speakers, please
maintenance and destruction of the universe. continue speaking to us. Indeed, only you can
Some authorities call the living being the per- show men the path out of the ignorance in
sonality underlying the material creation, while which they are wandering. (1) Authorities say
others say he is the unmanifest self. (18) The that Mārkaṇḍeya Ṛṣi, the son of Mṛkaṇḍu, was
Supreme Absolute Truth is present throughout an exceptionally long-lived sage who was the
all the stages of awarenesswaking conscious- only survivor at the end of Brahmā’s day, when
ness, sleep and deep sleepthroughout all the the entire universe was merged in the flood of
phenomena manifested by the illusory energy, annihilation. But this same Mārkaṇḍeya Ṛṣi,
and within the functions of all living entities, the foremost descendant of Bhṛgu, took birth in
and He also exists separate from all these. Thus my own family during the current day of
situated in His own transcendence, He is the ul- Brahmā, and we have not yet seen any total an-
timate and unique shelter. (19) Although a ma- nihilation in this day of Brahmā. Also, it is well
terial object may assume various forms and known that Mārkaṇḍeya, while wandering
names, its essential ingredient is always present helplessly in the great ocean of annihilation,
as the basis of its existence. Similarly, both saw in those fearful waters a wonderful person-
conjointly and separately, the Supreme Abso- alityan infant boy lying alone within the fold of
lute Truth is always present with the created a banyan leaf. O Sūta, I am most bewildered
material body throughout its phases of exist- and curious about this great sage, Mārkaṇḍeya
ence, beginning with conception and ending Ṛṣi. O great yogī, you are universally accepted
with death. (20) Either automatically or be- as the authority on all the Purāṇas. Therefore,
cause of one’s regulated spiritual practice, kindly dispel my confusion. (2-5)
one’s mind may stop functioning on the mate-
rial platform of waking consciousness, sleep Sūta Gosvāmī said: O great sage Śaunaka,
and deep sleep. Then one understands the Su- your very question will help remove every-
preme Soul and withdraws from material en- one’s illusion, for it leads to the topics of Lord
deavor. (21) Nārāyaṇa, which cleanse away the contamina-
tion of this Kali age. (6) After being purified by
Sages expert in ancient histories have de- his father’s performance of the prescribed ritu-
clared that the Purāṇas, according to their vari- als leading to Mārkaṇḍeya’s brahminical initi-
ous characteristics, can be divided into eighteen ation, Mārkaṇḍeya studied the Vedic hymns
major Purāṇas and eighteen secondary Purāṇas. and strictly observed the regulative principles.
(22) The eighteen major Purāṇas are the He became advanced in austerity and Vedic
Brahma, Padma, Viṣṇu, Śiva, Liṅga, Garuḍa, knowledge and remained a lifelong celibate.
Nārada, Bhāgavata, Agni, Skanda, Bhaviṣya, Appearing most peaceful with his matted hair
Brahma-vaivarta, Mārkaṇḍeya, Vāmana, and his clothing made of bark, he furthered his
Varāha, Matsya, Kūrma and Brahmāṇḍa spiritual progress by carrying the mendicant’s
Purāṇas. (23-24) I have thoroughly described to waterpot, staff, sacred thread, brahmacārī belt,
you, O brāhmaṇa, the expansion of the black deerskin, lotus-seed prayer beads and
branches of the Vedas by the great sage bundles of kuśa grass. At the sacred junctures
Vyāsadeva, his disciples and the disciples of his of the day he regularly worshiped the Supreme
disciples. One who listens to this narration will Personality of Godhead in five formsthe sacri-
increase in spiritual strength. (25) ficial fire, the sun, his spiritual master, the
brāhmaṇas and the Supersoul within his heart.
SB 12.8: Mārkaṇḍeya’s Prayers to Nara- Morning and evening he would go out begging,
Nārāyaṇa Ṛṣi and upon returning he would present all the
food he had collected to his spiritual master.
Only when his spiritual master invited him
903
would he silently take his one meal of the day; embrace of forest flowers, that breeze entered
otherwise he would fast. Thus devoted to aus- the hermitage and began evoking the lusty
terity and Vedic study, Mārkaṇḍeya Ṛṣi wor- spirit of Cupid. (18-20) Springtime then ap-
shiped the supreme master of the senses, the peared in Mārkaṇḍeya’s āśrama. Indeed, the
Personality of Godhead, for countless millions evening sky, glowing with the light of the rising
of years, and in this way he conquered uncon- moon, became the very face of spring, and
querable death. (7-11) Lord Brahmā, Bhṛgu sprouts and fresh blossoms virtually covered
Muni, Lord Śiva, Prajāpati Dakṣa, the great the multitude of trees and creepers. (21) Cupid,
sons of Brahmā, and many others among the the master of many heavenly women, then
human beings, demigods, forefathers and came there holding his bow and arrows. He was
ghostly spiritsall were astonished by the followed by groups of Gandharvas playing mu-
achievement of Mārkaṇḍeya Ṛṣi. (12) In this sical instruments and singing. (22)
way the devotional mystic Mārkaṇḍeya main-
tained rigid celibacy through penance, study of These servants of Indra found the sage sit-
the Vedas and self-discipline. With his mind ting in meditation, having just offered his pre-
thus free of all disturbances, he turned it inward scribed oblations into the sacrificial fire. His
and meditated on the Supreme Personality of eyes closed in trance, he seemed invincible,
Godhead, who lies beyond the material senses. like fire personified. (23) The women danced
(13) While the mystic sage thus concentrated before the sage, and the celestial singers sang
his mind by powerful yoga practice, the tre- to the charming accompaniment of drums,
mendous period of six lifetimes of Manu cymbals and vīṇās. (24) While the son of pas-
passed by. (14) sion [greed personified], spring and the other
servants of Indra all tried to agitate
O brāhmaṇa, during the seventh reign of Mārkaṇḍeya’s mind, Cupid drew his five-
Manu, the current age, Lord Indra came to headed arrow and fixed it upon his bow. (25)
know of Mārkaṇḍeya’s austerities and became The Apsarā Puñjikasthalī made a show of play-
fearful of his growing mystic potency. Thus he ing with a number of toy balls. Her waist
tried to impede the sage’s penance. (15) seemed weighed down by her heavy breasts,
and the wreath of flowers in her hair became
To ruin the sage’s spiritual practice, Lord In- disheveled. As she ran about after the balls,
dra sent Cupid, beautiful celestial singers, glancing here and there, the belt of her thin gar-
dancing girls, the season of spring and the san- ment loosened, and suddenly the wind blew her
dalwood-scented breeze from the Malaya Hills, clothes away. (26-27) Cupid, thinking he had
along with greed and intoxication personified. conquered the sage, then shot his arrow. But all
(16) O most powerful Śaunaka, they went to these attempts to seduce Mārkaṇḍeya proved
Mārkaṇḍeya’s hermitage, on the northern side futile, just like the useless endeavors of an athe-
of the Himālaya Mountains where the ist. (28) O learned Śaunaka, while Cupid and
Puṣpabhadrā River passes by the famous peak his followers tried to harm the sage, they felt
Citrā. (17) Groves of pious trees decorated the themselves being burned alive by his potency.
holy āśrama of Mārkaṇḍeya Ṛṣi, and many Thus they stopped their mischief, just like chil-
saintly brāhmaṇas lived there, enjoying the dren who have aroused a sleeping snake. (29)
abundant pure, sacred ponds. The āśrama re- O brāhmaṇa, the followers of Lord Indra had
sounded with the buzzing of intoxicated bees impudently attacked the saintly Mārkaṇḍeya,
and the cooing of excited cuckoos, while jubi- yet he did not succumb to any influence of false
lant peacocks danced about. Indeed, many fam- ego. For great souls such tolerance is not at all
ilies of maddened birds crowded that her- surprising. (30) The mighty King Indra was
mitage. The springtime breeze sent by Lord In- most astonished when he heard of the mystic
dra entered there, carrying cooling drops of prowess of the exalted sage Mārkaṇḍeya and
spray from nearby waterfalls. Fragrant from the
904
saw how Cupid and his associates had become

powerless in his presence. (31) Śrī Mārkaṇḍeya said: O Almighty Lord,
how can I possibly describe You? You awaken
Desiring to bestow His mercy upon the the vital air, which then impels the mind, senses
saintly Mārkaṇḍeya, who had perfectly fixed and power of speech to act. This is true for all
his mind in self-realization through penance, ordinary conditioned souls and even for great
Vedic study and observance of regulative prin- demigods like Brahmā and Śiva. So it is cer-
ciples, the Supreme Personality of Godhead tainly true for me. Nevertheless, You become
personally appeared before the sage in the the intimate friend of those who worship You.
forms of Nara and Nārāyaṇa. (32) One of Them (40) O Supreme Personality of Godhead, these
was of a whitish complexion, the other black- two personal forms of Yours have appeared to
ish, and They both had four arms. Their eyes bestow the ultimate benefit for the three
resembled the petals of blooming lotuses, and worldsthe cessation of material misery and the
They wore garments of black deerskin and conquest of death. My Lord, although You cre-
bark, along with the three-stranded sacred ate this universe and then assume many tran-
thread. In Their hands, which were most puri- scendental forms to protect it, You also swal-
fying, They carried the mendicant’s waterpot, low it up, just like a spider who spins and later
straight bamboo staff and lotus-seed prayer withdraws its web. (41) Because You are the
beads, as well as the all-purifying Vedas in the protector and the supreme controller of all
symbolic form of bundles of darbha grass. moving and nonmoving beings, anyone who
Their bearing was tall and Their yellow efful- takes shelter of Your lotus feet can never be
gence the color of radiant lightning. Appearing touched by the contamination of material work,
as austerity personified, They were being wor- material qualities or time. Great sages who
shiped by the foremost demigods. (33-34) have assimilated the essential meaning of the
These two sages, Nara and Nārāyaṇa, were the Vedas offer their prayers to You. To gain Your
direct personal forms of the Supreme Lord. association, they bow down to You at every op-
When Mārkaṇḍeya Ṛṣi saw Them, he immedi- portunity and constantly worship You and
ately stood up and then with great respect of- meditate upon You. (42) My dear Lord, even
fered Them obeisances by falling down flat on Lord Brahmā, who enjoys his exalted position
the ground like a stick. (35) The ecstasy of see- for the entire duration of the universe, fears the
ing Them completely satisfied Mārkaṇḍeya’s passage of time. Then what to speak of those
body, mind and senses and caused the hairs on whom Brahmā creates, the conditioned souls.
his body to stand on end and his eyes to fill with They encounter fearful dangers at every step of
tears. Overwhelmed, Mārkaṇḍeya found it dif- their lives. I do not know of any relief from this
ficult to look at Them. (36) Standing with his fear except shelter at Your lotus feet, which are
hands folded in supplication and his head the very form of liberation. (43) Therefore, I
bowed in humility, Mārkaṇḍeya felt such ea- worship Your lotus feet, having renounced my
gerness that he imagined he was embracing the identification with the material body and eve-
two Lords. In a voice choked with ecstasy, he rything else that covers my true self. These use-
repeatedly said, “I offer You my humble obei- less, insubstantial and temporary coverings are
sances.” (37) He gave Them sitting places and merely presumed to be separate from You,
washed Their feet, and then he worshiped whose intelligence encompasses all truth. By
Them with presentations of arghya, sandal- attaining Youthe Supreme Godhead and the
wood pulp, fragrant oils, incense and flower master of the soulone attains everything desir-
garlands. (38) Mārkaṇḍeya Ṛṣi once again able. (44) O my Lord, O supreme friend of the
bowed down at the lotus feet of those two most conditioned soul, although for the creation,
worshipable sages, who were sitting at ease, maintenance and annihilation of this world You
ready to bestow all mercy upon him. He then accept the modes of goodness, passion and ig-
addressed Them as follows. (39)
905
norance, which constitute Your illusory po- the proper glorification offered by the intelli-
tency, You specifically employ the mode of gent sage Mārkaṇḍeya. Thus the Lord ad-
goodness to liberate the conditioned souls. The dressed that excellent descendant of Bhṛgu. (1)
other two modes simply bring them suffering,
illusion and fear. (45) O Lord, because fearless- The Supreme Personality of Godhead
ness, spiritual happiness and the kingdom of said: My dear Mārkaṇḍeya, you are indeed the
God are all achieved through the mode of pure best of all learned brāhmaṇas. You have per-
goodness, Your devotees consider this mode, fected your life by practicing fixed meditation
but never passion and ignorance, to be a direct upon the Supreme Soul, as well as by focusing
manifestation of You, the Supreme Personality upon Me your undeviating devotional service,
of Godhead. Intelligent persons thus worship your austerities, your study of the Vedas and
Your beloved transcendental form, composed your strict adherence to regulative principles.
of pure goodness, along with the spiritual forms (2) We are perfectly satisfied with your practice
of Your pure devotees. (46) I offer my humble of lifelong celibacy. Please choose whatever
obeisances to Him, the Supreme Personality of benediction you desire, since I can grant your
Godhead. He is the all-pervading and all-inclu- wish. May you enjoy all good fortune. (3)
sive form of the universe, as well as its spiritual
master. I bow down to Lord Nārāyaṇa, the su- The sage said: O Lord of lords, all glories
premely worshipable Deity appearing as a sage, to You! O Lord Acyuta, You remove all dis-
and also to the saintly Nara, the best of human tress for the devotees who surrender unto You.
beings, who is fixed in perfect goodness, fully That you have allowed me to see You is all the
in control of his speech, and the propagator of benediction I want. (4) Such demigods as Lord
the Vedic literatures. (47) A materialist, his in- Brahmā achieved their exalted positions simply
telligence perverted by the action of his decep- by seeing Your beautiful lotus feet after their
tive senses, cannot recognize You at all, alt- minds had become mature in yoga practice.
hough You are always present within his own And now, my Lord, You have personally ap-
senses and heart and also among the objects of peared before me. (5) O lotus-eyed Lord, O
his perception. Yet even though one’s under- crest jewel of renowned personalities, although
standing has been covered by Your illusory po- I am satisfied simply by seeing You, I do wish
tency, if one obtains Vedic knowledge from to see Your illusory potency, by whose influ-
You, the supreme spiritual master of all, he can ence the entire world, together with its ruling
directly understand You. (48) My dear Lord, demigods, considers reality to be materially
the Vedic literatures alone reveal confidential variegated. (6)
knowledge of Your supreme personality, and
thus even such great scholars as Lord Brahmā Sūta Gosvāmī said: O wise Śaunaka, thus
himself are bewildered in their attempt to unsatisfied by Mārkaṇḍeya’s praise and worship,
derstand You through empirical methods. Each the Supreme Personality of Godhead, smiling,
philosopher understands You according to his replied, “So be it,” and then departed for His
particular speculative conclusions. I worship hermitage at Badarikāśrama. (7) Thinking al-
that Supreme Person, knowledge of whom is ways of his desire to see the Lord’s illusory en-
hidden by the bodily designations covering the ergy, the sage remained in his āśrama, meditat-
conditioned soul’s spiritual identity. (49) ing constantly upon the Lord within fire, the
sun, the moon, water, the earth, air, lightning
SB 12.9: Mārkaṇḍeya Ṛṣi Sees the Illu- and his own heart and worshiping Him with
sory Potency of the Lord paraphernalia conceived in his mind. But some-
times, overwhelmed by waves of love for the
Sūta Gosvāmī said: The Supreme Lord Lord, Mārkaṇḍeya would forget to perform his
Nārāyaṇa, the friend of Nara, was satisfied by regular worship. (8-9)
906
O brāhmaṇa Śaunaka, best of the Bhṛgus, energy of Lord Viṣṇu, the Supreme Personality
one day while Mārkaṇḍeya was performing his of Godhead. (19)
evening worship on the bank of the
Puṣpabhadrā, a great wind suddenly arose. (10) Once, while wandering in the water, the
That wind created a terrible sound and brought brāhmaṇa Mārkaṇḍeya discovered a small is-
in its wake fearsome clouds that were accom- land, upon which stood a young banyan tree
panied by lightning and roaring thunder and bearing blossoms and fruits. (20) Upon a
that poured down on all sides torrents of rain as branch of the northeast portion of that tree he
heavy as wagon wheels. (11) Then the four saw an infant boy lying within a leaf. The
great oceans appeared on all sides, swallowing child’s effulgence was swallowing up the dark-
up the surface of the earth with their wind- ness. (21) The infant’s dark-blue complexion
tossed waves. In these oceans were terrible sea was the color of a flawless emerald, His lotus
monsters, fearful whirlpools and ominous rum- face shone with a wealth of beauty, and His
blings. (12) The sage saw all the inhabitants of throat bore marks like the lines on a conchshell.
the universe, including himself, tormented He had a broad chest, a finely shaped nose,
within and without by the harsh winds, the bolts beautiful eyebrows, and lovely ears that resem-
of lightning, and the great waves rising beyond bled pomegranate flowers and that had inner
the sky. As the whole earth flooded, he grew folds like a conchshell’s spirals. The corners of
perplexed and fearful. (13) Even as His eyes were reddish like the whorl of a lotus,
Mārkaṇḍeya looked on, the rain pouring down and the effulgence of His corallike lips slightly
from the clouds filled the ocean more and more reddened the nectarean, enchanting smile on
until that great sea, its waters violently whipped His face. As He breathed, His splendid hair
into terrifying waves by hurricanes, covered up trembled and His deep navel became distorted
all the earth’s islands, mountains and conti- by the moving folds of skin on His abdomen,
nents. (14) The water inundated the earth, outer which resembled a banyan leaf. The exalted
space, heaven and the celestial region. Indeed, brāhmaṇa watched with amazement as the in-
the entire expanse of the universe was flooded fant took hold of one of His lotus feet with His
in all directions, and out of all its inhabitants graceful fingers, placed a toe within His mouth
only Mārkaṇḍeya remained. His matted hair and began to suck. (22-25)
scattered, the great sage wandered about alone
in the water as if dumb and blind. (15) Tor- As Mārkaṇḍeya beheld the child, all his
mented by hunger and thirst, attacked by mon- weariness vanished. Indeed, so great was his
strous makaras and timiṅgila fish and battered pleasure that the lotus of his heart, along with
by the wind and waves, he moved aimlessly his lotus eyes, fully blossomed and the hairs on
through the infinite darkness into which he had his body stood on end. Confused as to the iden-
fallen. As he grew increasingly exhausted, he tity of the wonderful infant, the sage ap-
lost all sense of direction and could not tell the proached Him. (26) Just then the child inhaled,
sky from the earth. (16) At times he was en- drawing Mārkaṇḍeya within His body like a
gulfed by the great whirlpools, sometimes he mosquito. There the sage found the entire uni-
was beaten by the mighty waves, and at other verse arrayed as it had been before its dissolu-
times the aquatic monsters threatened to devour tion. Seeing this, Mārkaṇḍeya was most aston-
him as they attacked one another. Sometimes ished and perplexed. (27) The sage saw the en-
he felt lamentation, bewilderment, misery, hap- tire universe: the sky, heavens and earth, the
piness or fear, and at other times he experi- stars, mountains, oceans, great islands and con-
enced such terrible illness and pain that he felt tinents, the expanses in every direction, the
himself dying. (17-18) Countless millions of saintly and demoniac living beings, the forests,
years passed as Mārkaṇḍeya wandered about in countries, rivers, cities and mines, the agricul-
that deluge, his mind bewildered by the illusory tural villages and cow pastures, and the occu-
pational and spiritual activities of the various
907
social divisions. He also saw the basic elements by Your illusory energy, which appears to them
of creation along with all their by-products, as in the guise of knowledge. (2)
well as time itself, which regulates the progres-
sion of countless ages within the days of Sūta Gosvāmī said: Lord Rudra, traveling
Brahmā. In addition, he saw everything else in the sky on his bull and accompanied by his
created for use in material life. All this he saw consort, Rudrāṇī, as well as his personal asso-
manifested before him as if it were real. (28-29) ciates, observed Mārkaṇḍeya in trance. (3)
He saw before him the Himālaya Mountains, Goddess Umā, seeing the sage, addressed Lord
the Puṣpabhadrā River, and his own hermitage, Giriśa: My lord, just see this learned brāhmaṇa,
where he had had the audience of the sages his body, mind and senses motionless in trance.
Nara-Nārāyaṇa. Then, as Mārkaṇḍeya beheld (4) He is as calm as the waters of the ocean
the entire universe, the infant exhaled, expel- when the wind has ceased and the fish remain
ling the sage from His body and casting him still. Therefore, my lord, since you bestow per-
back into the ocean of dissolution. (30) In that fection on the performers of austerity, please
vast sea he again saw the banyan tree growing award this sage the perfection that is obviously
on the tiny island and the infant boy lying due him. (5)
within the leaf. The child glanced at him from
the corner of His eyes with a smile imbued with Lord Śiva replied: Surely this saintly
the nectar of love, and Mārkaṇḍeya took Him brāhmaṇa does not desire any benediction, not
into his heart through his eyes. Greatly agitated, even liberation itself, for he has attained pure
the sage ran to embrace the transcendental Per- devotional service unto the inexhaustible Per-
sonality of Godhead. (31-32) sonality of Godhead. (6) Still, my dear
Bhavānī, let us talk with this saintly personal-
At that moment the Supreme Personality of ity. After all, association with saintly devotees
Godhead, who is the original master of all mys- is man’s highest achievement. (7)
ticism and who is hidden within everyone’s
heart, became invisible to the sage, just as the Sūta Gosvāmī said: Having spoken thus,
achievements of an incompetent person can Lord Śaṅkara, the shelter of pure souls, master
suddenly vanish. (33) After the Lord disap- of all spiritual sciences and controller of all em-
peared, O brāhmaṇa, the banyan tree, the great bodied living beingsapproached the sage. (8)
water and the dissolution of the universe all Because Mārkaṇḍeya’s material mind had
vanished as well, and in an instant Mārkaṇḍeya stopped functioning, the sage failed to notice
found himself back in his own hermitage, just that Lord Śiva and his wife, the controllers of
as before. (34) the universe, had personally come to see him.
Mārkaṇḍeya was so absorbed in meditation that
SB 12.10: Lord Śiva and Umā Glorify he was unaware of either himself or the external
Mārkaṇḍeya Ṛṣi world. (9) Understanding the situation very
well, the powerful Lord Śiva employed his
Sūta Gosvāmī said: The Supreme Lord mystic power to enter within the sky of
Nārāyaṇa had arranged this opulent display of Mārkaṇḍeya’s heart, just as the wind passes
His bewildering potency. Mārkaṇḍeya Ṛṣi, through an opening. (10) Śrī Mārkaṇḍeya saw
having experienced it, took shelter of the Lord. Lord Śiva suddenly appear within his heart.
(1) Lord Śiva’s golden hair resembled lightning,
and he had three eyes, ten arms and a tall body
Śrī Mārkaṇḍeya said: O Lord Hari, I take that shone like the rising sun. He wore a tiger
shelter of the soles of Your lotus feet, which skin, and he carried a trident, a bow, arrows, a
bestow fearlessness upon all who surrender to sword and a shield, along with prayer beads, a
them. Even the great demigods are bewildered ḍamaru drum, a skull and an ax. Astonished,
the sage came out of his trance and thought,
908
“Who is this, and where has he come from?” higher essence of the holy rivers and the demi-
(11-13) Opening his eyes, the sage saw Lord gods, these purify only after a considerable
Rudra, the spiritual master of the three worlds, time. But devotees like you purify immedi-
together with Umā and Rudra’s followers. ately, just by being seen. (23) By meditating
Mārkaṇḍeya then offered his respectful obei- upon the Supreme Soul, performing austerities,
sances by bowing his head. (14) Mārkaṇḍeya engaging in Vedic study and following regula-
worshiped Lord Śiva, along with Umā and tive principles, the brāhmaṇas sustain within
Śiva’s associates, by offering them words of themselves the three Vedas, which are nondif-
welcome, sitting places, water for washing their ferent from Lord Viṣṇu, Lord Brahmā and me.
feet, scented drinking water, fragrant oils, Therefore, I offer my obeisances unto the
flower garlands and ārati lamps. (15) brāhmaṇas. (24) Even the worst sinners and so-
Mārkaṇḍeya said: O mighty lord, what can I cial outcastes are purified just by hearing about
possibly do for you, who are fully satisfied by or seeing personalities like you. Imagine, then,
your own ecstasy? Indeed, by your mercy you how purified they become by directly speaking
satisfy this entire world. (16) Again and again I with you. (25)
offer my obeisances unto you, O all-auspicious
transcendental personality. As the lord of good- Sūta Gosvāmī said: Drinking with his ears
ness you give pleasure, in contact with the Lord Śiva’s nectarean words, full of the confi-
mode of passion you appear most fearful, and dential essence of religion, Mārkaṇḍeya Ṛṣi
you also associate with the mode of ignorance. could not be satiated. (26) Mārkaṇḍeya, having
(17) been forced by Lord Viṣṇu’s illusory energy to
wander about for a long time in the water of
Sūta Gosvāmī said: Lord Śiva, the fore- dissolution, had become extremely exhausted.
most demigod and the shelter of the saintly dev- But Lord Śiva’s words of nectar vanquished his
otees, was satisfied by Mārkaṇḍeya’s praise. accumulated suffering. Thus he addressed Lord
Pleased, he smiled and addressed the sage. (18) Śiva. (27)
Lord Śiva said: Please ask me for some Śrī Mārkaṇḍeya said: It is indeed most dif-
benediction, since among all givers of benedic- ficult for embodied souls to understand the pas-
tions, we three, Brahmā, Viṣṇu and I, are the times of the universal controllers, for such lords
best. Seeing us never goes in vain, because bow down to and offer praise to the very living
simply by seeing us a mortal achieves immor- beings they rule. (28) Generally it is to induce
tality. (19) The inhabitants and ruling demigods embodied souls to accept religious principles
of all planets, along with Lord Brahmā, the Su- that the authorized teachers of religion exhibit
preme Lord Hari and I, glorify, worship and as- ideal behavior while encouraging and praising
sist those brāhmaṇas who are saintly, always the proper behavior of others. (29) This appar-
peaceful, free of material attachment, compas- ent humility is simply a show of mercy. Such
sionate to all living beings, purely devoted to behavior of the Supreme Lord and His personal
us, devoid of hatred and endowed with equal associates, which the Lord effects by His own
vision. (20-21) These devotees do not differen- bewildering potency, does not spoil His power
tiate between Lord Viṣṇu, Lord Brahmā and any more than a magician’s powers are dimin-
me, nor do they differentiate between them- ished by his exhibition of tricks. (30) I offer my
selves and other living beings. Therefore, be- obeisances to that Supreme Personality of God-
cause you are this kind of saintly devotee, we head, who has created this entire universe
worship you. (22) Mere bodies of water do not simply by His desire and then entered into it as
constitute holy places, nor are lifeless statues of the Supersoul. By making the modes of nature
the demigods actual worshipable deities. Be- act, He seems to be the direct creator of this
cause external vision fails to appreciate the world, just as a dreamer seems to be acting
within his dream. He is the owner and ultimate
909
controller of the three modes of nature, yet He unintelligent persons compare it to the cycle of
remains alone and pure, without any equal. He illusory material existence the Supreme Lord
is the supreme spiritual master of all, the origi- has created for the conditioned soulsan endless
nal personal form of the Absolute Truth. (31- cycle that has been continuing since time im-
32) memorial. (41)
O all-pervading lord, since I have received O best of the Bhṛgus, this account concern-
the benediction of seeing you, what other ben- ing Mārkaṇḍeya Ṛṣi conveys the transcenden-
ediction can I ask for? Simply by seeing you, a tal potency of the Supreme Lord. Anyone who
person fulfills all his desires and can achieve properly narrates or hears it will never again
anything imaginable. (33) But I do request one undergo material existence, which is based on
benediction from you, who are full of all per- the desire to perform fruitive activities. (42)
fection and able to shower down the fulfillment
of all desires. I ask to have unfailing devotion SB 12.11: Summary Description of the
for the Supreme Personality of Godhead and Mahāpuruṣa
for His dedicated devotees, especially you. (34)
ŚrīŚaunaka said: O Sūta, you are the best
Sūta Gosvāmī said: Thus worshiped and of learned men and a great devotee of the Su-
glorified by the eloquent statements of the sage preme Lord. Therefore, we now inquire from
Mārkaṇḍeya, Lord Śarva [Śiva], encouraged by you about the definitive conclusion of all tantra
his consort, replied to him as follows. (35) O scriptures. (1) All good fortune to you! Please
great sage, because you are devoted to Lord explain to us, who are very eager to learn, the
Adhokṣaja, all your desires will be fulfilled. process of kriyā-yoga practiced through regu-
Until the very end of this creation cycle, you lated worship of the transcendental Lord, the
will enjoy pious fame and freedom from old husband of the goddess of fortune. Please also
age and death. (36) O brāhmaṇa, may you have explain how the Lord’s devotees conceive of
perfect knowledge of past, present and future, His limbs, associates, weapons and ornaments
along with transcendental realization of the Su- in terms of particular material representations.
preme, enriched by renunciation. You have the By expertly worshiping the Supreme Lord, a
brilliance of an ideal brāhmaṇa, and thus may mortal can attain immortality. (2-3)
you achieve the post of spiritual master of the
Purāṇas. (37) Sūta Gosvāmī said: Offering obeisances to
my spiritual masters, I shall repeat to you the
Sūta Gosvāmī said: Having thus granted description of the opulences of Lord Viṣṇu
Mārkaṇḍeya Ṛṣi benedictions, Lord Śiva went given in the Vedas and tantras by great author-
on his way, continuing to describe to goddess ities, beginning from lotus-born Brahmā. (4)
Devī the accomplishments of the sage and the The universal form [virāṭ] of the Personality of
direct exhibition of the Lord’s illusory power Godhead includes the nine basic elements of
that he had experienced. (38) Mārkaṇḍeya Ṛṣi, creation, starting with the unmanifest nature,
the best of the descendants of Bhṛgu, is glorious and their subsequent transformations. Once this
because of his achievement of perfection in universal form is instilled with consciousness,
mystic yoga. Even today he travels about this the three planetary systems become visible
world, fully absorbed in unalloyed devotion for within it. (5)
the Supreme Personality of Godhead. (39) I
have thus narrated to you the activities of the This is the representation of the Supreme
highly intelligent sage Mārkaṇḍeya, especially Lord as the universal person, in which the earth
how he experienced the amazing power of the is His feet, the sky His navel, the sun His eyes,
Supreme Lord’s illusory energy. (40) Although the wind His nostrils, the demigod of procrea-
this event was unique and unprecedented, some tion His genitals, death His anus and the moon
910
His mind. The heavenly planets are His head, the means of purification for the spirit soul, and
the directions His ears, and the demigods pro- rendering devotional service to the Personality
tecting the various planets His many arms. The of Godhead is the process for eradicating all
god of death is His eyebrows, shame His lower one’s sinful reactions. (17)
lip, greed His upper lip, delusion His smile, and
moonshine His teeth, while the trees are the al- Playfully carrying a lotus, which represents
mighty Puruṣa’s bodily hairs, and the clouds the various opulences designated by the word
the hair on His head. (6-8) Just as one can de- bhaga, the Supreme Lord accepts service from
termine the dimensions of an ordinary person a pair of cāmara fans, which are religion and
of this world by measuring his various limbs, fame. (18) O brāhmaṇas, the Lord’s umbrella is
one can determine the dimensions of the His spiritual abode, Vaikuṇṭha, where there is
Mahāpuruṣa by measuring the arrangement of no fear, and Garuḍa, who carries the Lord of
the planetary systems within His universal sacrifice, is the threefold Veda. (19) The god-
form. (9) dess of fortune, Śrī, who never leaves the
Lord’s side, appears with Him in this world as
Upon His chest the almighty, unborn Per- the representation of His internal potency.
sonality of Godhead bears the Kaustubha gem, Viṣvaksena, the chief among His personal as-
which represents the pure spirit soul, along with sociates, is known to be the personification of
the Śrīvatsa mark, which is the direct manifes- the Pañcarātra and other tantras. And the Lord’s
tation of this gem’s expansive effulgence. (10) eight doorkeepers, headed by Nanda, are His
His flower garland is His material energy, com- mystic perfections, beginning with aṇimā. (20)
prising various combinations of the modes of Vāsudeva, Saṅkarṣaṇa, Pradyumna and
nature. His yellow garment is the Vedic meters, Aniruddha are the names of the direct personal
and His sacred thread the syllable om com- expansions of the Supreme Godhead, O
posed of three sounds. In the form of His two brāhmaṇa Śaunaka. (21) One can conceive of
shark-shaped earrings, the Lord carries the pro- the Supreme Personality of Godhead in terms
cesses of Sāṅkhya and yoga, and His crown, be- of awakened consciousness, sleep and deep
stowing fearlessness on the inhabitants of all sleepwhich function respectively through ex-
the worlds, is the supreme position of Brah- ternal objects, the mind and material intelli-
maloka. (11-12) Ananta, the Lord’s sitting genceand also in terms of the fourth, transcen-
place, is the unmanifest phase of material na- dental level of consciousness, which is charac-
ture, and the Lord’s lotus throne is the mode of terized by pure knowledge. (22) The Supreme
goodness, endowed with religion and Personality of Godhead, Lord Hari, thus ap-
knowledge. (13) The club the Lord carries is pears in four personal expansions, each exhib-
the chief element, prāṇa, incorporating the po- iting major limbs, minor limbs, weapons and
tencies of sensory, mental and physical ornaments. Through these distinct features, the
strength. His excellent conchshell is the ele- Lord maintains the four phases of existence.
ment water, His Sudarśana disc the element (23)
fire, and His sword, pure as the sky, the element
ether. His shield embodies the mode of igno- O best of brāhmaṇas, He alone is the self-
rance, His bow, named Śārṅga, time, and His luminous, original source of the Vedas, perfect
arrow-filled quiver the working sensory or- and complete in His own glory. By His material
gans. (14-15) His arrows are said to be the energy He creates, destroys and maintains this
senses, and His chariot is the active, forceful entire universe. Because He is the performer of
mind. His external appearance is the subtle ob- various material functions, He is sometimes de-
jects of perception, and the gestures of His scribed as materially divided, yet He always re-
hands are the essence of all purposeful activity. mains transcendentally situated in pure
(16) The sun globe is the place where the Su- knowledge. Those who are dedicated to Him in
preme Lord is worshiped, spiritual initiation is devotion can realize Him to be their true Soul.
911
(24) O Kṛṣṇa, O friend of Arjuna, O chief the twelve months is a different set of six asso-
among the descendants of Vṛṣṇi, You are the ciates. (32)
destroyer of those political parties that are dis-
turbing elements on this earth. Your prowess My dear sage, Dhātā as the sun-god,
never deteriorates. You are the proprietor of the Kṛtasthalī as the Apsarā, Heti as the Rākṣasa,
transcendental abode, and Your most sacred Vāsuki as the Nāga, Rathakṛt as the Yakṣa, Pu-
glories, which are sung by Vṛndāvana’s cow- lastya as the sage and Tumburu as the
herd men and women and their servants, be- Gandharva rule the month of Madhu. (33) Ary-
stow all auspiciousness just by being heard. O amā as the sun-god, Pulaha as the sage, Athaujā
Lord, please protect Your devotees. (25) Any- as the Yakṣa, Praheti as the Rākṣasa, Puñji-
one who rises early in the morning and, with a kasthalī as the Apsarā, Nārada as the
purified mind fixed upon the Mahāpuruṣa, qui- Gandharva and Kacchanīra as the Nāga rule the
etly chants this description of His characteris- month of Mādhava. (34) Mitra as the sun-god,
tics will realize Him as the Supreme Absolute Atri as the sage, Pauruṣeya as the Rākṣasa,
Truth residing within the heart. (26) Takṣaka as the Nāga, Menakā as the Apsarā,
Hāhā as the Gandharva and Rathasvana as the
ŚrīŚaunaka said: Please describe to us, Yakṣa rule the month of Śukra. (35) Vasiṣṭha
who have great faith in your words, the differ- as the sage, Varuṇa as the sun-god, Rambhā as
ent sets of seven personal features and associ- the Apsarā, Sahajanya as the Rākṣasa, Hūhū as
ates the sun-god exhibits during each month, the Gandharva, Śukra as the Nāga and Cit-
along with their names and activities. The asso- rasvana as the Yakṣa rule the month of Śuci.
ciates of the sun-god, who serve their lord, are (36) Indra as the sun-god, Viśvāvasu as the
personal expansions of the Supreme Personal- Gandharva, Śrotā as the Yakṣa, Elāpatra as the
ity of Godhead Hari in His feature as the pre- Nāga, Aṅgirā as the sage, Pramlocā as the Ap-
siding deity of the sun. (27-28) sarā and Varya as the Rākṣasa rule the month
of Nabhas. (37) Vivasvān as the sun-god,
Sūta Gosvāmī said: The sun travels among Ugrasena as the Gandharva, Vyāghra as the
all the planets and thus regulates their move- Rākṣasa, Āsāraṇa as the Yakṣa, Bhṛgu as the
ments. It has been created by Lord Viṣṇu, the sage, Anumlocā as the Apsarā and Śaṅkhapāla
Supreme Soul of all embodied beings, through as the Nāga rule the month of Nabhasya. (38)
His beginningless material energy. (29) The Pūṣā as the sun-god, Dhanañjaya as the Nāga,
sun-god, being nondifferent from Lord Hari, is Vāta as the Rākṣasa, Suṣeṇa as the Gandharva,
the one soul of all the worlds and their original Suruci as the Yakṣa, Ghṛtācī as the Apsarā and
creator. He is the source of all the ritualistic ac- Gautama as the sage rule the month of Tapas.
tivities prescribed in the Vedas and has been (39) Ṛtu as the Yakṣa, Varcā as the Rākṣasa,
given many names by the Vedic sages. (30) Be- Bharadvāja as the sage, Parjanya as the sun-
ing the source of the material energy, the Per- god, Senajit as the Apsarā, Viśva as the
sonality of Godhead Lord Hari in His expan- Gandharva and Airāvata as the Nāga rule the
sion as the sun-god is described in nine aspects, month known as Tapasya. (40) Aṁśu as the
O Śaunaka: the time, the place, the endeavor, sun-god, Kaśyapa as the sage, Tārkṣya as the
the performer, the instrument, the specific rit- Yakṣa, Ṛtasena as the Gandharva, Urvaśī as the
ual, the scripture, the paraphernalia of worship Apsarā, Vidyucchatru as the Rākṣasa and
and the result to be achieved. (31) The Supreme Mahāśaṅkha as the Nāga rule the month of Sa-
Personality of Godhead, manifesting His po- has. (41) Bhaga as the sun-god, Sphūrja as the
tency of time as the sun-god, travels about in Rākṣasa, Ariṣṭanemi as the Gandharva, Ūrṇa as
each of the twelve months, beginning with the Yakṣa, Āyur as the sage, Karkoṭaka as the
Madhu, to regulate planetary motion within the Nāga and Pūrvacitti as the Apsarā rule the
universe. Traveling with the sun-god in each of month of Puṣya. (42) Tvaṣṭā as the sun-god;
912
Jamadagni, the son of Ṛcīka, as the sage; Kam- great sages, I have narrated to you the wonder-
balāśva as the Nāga; Tilottamā as the Apsarā; ful pastimes of Lord Viṣṇu, as you inquired
Brahmāpeta as the Rākṣasa; Śatajit as the about them from me. Hearing such narrations is
Yakṣa; and Dhṛtarāṣṭra as the Gandharva main- the suitable engagement for a person who is ac-
tain the month of Iṣa. (43) Viṣṇu as the sun- tually a human being. (2) This literature fully
god, Aśvatara as the Nāga, Rambhā as the Ap- glorifies the Supreme Personality of Godhead
sarā, Sūryavarcā as the Gandharva, Satyajit as Hari, who removes all His devotees’ sinful re-
the Yakṣa, Viśvāmitra as the sage and Ma- actions. The Lord is glorified as Nārāyaṇa,
khāpeta as the Rākṣasa rule the month of Ūrja. Hṛṣīkeśa and the Lord of the Sātvatas. (3) This
(44) literature describes the mystery of the Supreme
Absolute Truth, the source of the creation and
All these personalities are the opulent ex- annihilation of this universe. Also presented are
pansions of the Supreme Personality of God- divine knowledge of Him together with the pro-
head, Viṣṇu, in the form of the sun-god. These cess of its cultivation, and the transcendental
deities take away all the sinful reactions of realization one achieves. (4)
those who remember them each day at dawn
and sunset. (45) Thus, throughout the twelve The following topics are also narrated: the
months, the lord of the sun travels in all direc- process of devotional service together with its
tions with his six types of associates, dissemi- subsidiary feature of renunciation, and the his-
nating among the inhabitants of this universe tories of Mahārāja Parīkṣit and the sage Nārada.
purity of consciousness for both this life and the (5) Also described are saintly King Parīkṣit’s
next. (46) sitting down to fast until death in response to
the curse of a brāhmaṇa’s son, and the conver-
While the sages glorify the sun-god with the sations between Parīkṣit and Śukadeva
hymns of the Sāma, Ṛg and Yajur Vedas, which Gosvāmī, who is the best of all brāhmaṇas. (6)
reveal his identity, the Gandharvas also sing his
praises and the Apsarās dance before his char- The Bhāgavatam explains how one can at-
iot. The Nāgas arrange the chariot ropes and the tain liberation at the time of death by practicing
Yakṣas harness the horses to the chariot, while fixed meditation in yoga. It also contains a dis-
the powerful Rākṣasas push from behind. (47- cussion between Nārada and Brahmā, an enu-
48) Facing the chariot, the sixty thousand meration of the incarnations of the Supreme
brāhmaṇa sages known as Vālakhilyas travel in Personality of Godhead, and a description of
front and offer prayers to the almighty sun-god how the universe was created in progressive se-
with Vedic mantras. (49) For the protection of quence, beginning from the unmanifest stage of
all the worlds, the Supreme Personality of God- material nature. (7)
head Hari, who is unborn and without begin-
ning or end, thus expands Himself during each This scripture also relates the discussions
day of Brahmā into these specific categories of Vidura had with Uddhava and with Maitreya,
His personal representations. (50) inquiries about the subject matter of this
Purāṇa, and the winding up of creation within
SB 12.12: The Topics of Śrīmad- the body of the Supreme Lord at the time of an-
Bhāgavatam Summarized nihilation. (8) The creation effected by the agi-
tation of the modes of material nature, the
Sūta Gosvāmī said: Offering my obei- seven stages of evolution by elemental transfor-
sances to the supreme religious principle, devo- mation, and the construction of the universal
tional service; to Lord Kṛṣṇa, the supreme cre- egg, from which arises the universal form of the
ator; and to all the brāhmaṇas, I shall now de- Supreme Lordall these are thoroughly de-
scribe the eternal principles of religion. (1) O scribed. (9) Other topics include the subtle and
gross movements of time, the generation of the
913
lotus from the navel of Garbhodakaśāyī Viṣṇu, Lord of the universe as Kūrma, Matsya, Nara-
and the killing of the demon Hiraṇyākṣa when siṁha and Vāmana, and of the demigods’
the earth was delivered from the Garbhodaka churning of the Milk Ocean to obtain nectar.
Ocean. (10) The Bhāgavatam also describes the (20) An account of the great battle fought be-
creation of demigods, animals and demoniac tween the demigods and the demons, a system-
species of life; the birth of Lord Rudra; and the atic description of the dynasties of various
appearance of Svāyambhuva Manu from the kings, and narrations concerning Ikṣvāku’s
half-man, half-woman Īśvara. (11) Also related birth, his dynasty and the dynasty of the pious
are the appearance of the first woman, Sudyumnaall are presented within this litera-
Śatarūpā, who was the excellent consort of ture. (21) Also related are the histories of Ilā
Manu, and the offspring of the pious wives of and Tārā, and the description of the descend-
Prajāpati Kardama. (12) The Bhāgavatam de- ants of the sun-god, including such kings as
scribes the incarnation of the Supreme Person- Śaśāda and Nṛga. (22) The histories of
ality of Godhead as the exalted sage Kapila and Sukanyā, Śaryāti, the intelligent Kakutstha,
records the conversation between that greatly Khaṭvāṅga, Māndhātā, Saubhari and Sagara are
learned soul and His mother, Devahūti. (13) narrated. (23) The Bhāgavatam narrates the
sanctifying pastimes of Lord Rāmacandra, the
Also described are the progeny of the nine King of Kośala, and also explains how King
great brāhmaṇas, the destruction of Dakṣa’s Nimi abandoned his material body. The appear-
sacrifice, and the history of Dhruva Mahārāja, ance of the descendants of King Janaka is also
followed by the histories of King Pṛthu and mentioned. (24) The Śrīmad-Bhāgavatam de-
King Prācīnabarhi, the discussion between scribes how Lord Paraśurāma, the greatest de-
Prācīnabarhi and Nārada, and the life of scendant of Bhṛgu, annihilated all the kṣatriyas
Mahārāja Priyavrata. Then, O brāhmaṇas, the on the face of the earth. It further recounts the
Bhāgavatam tells of the character and activities lives of glorious kings who appeared in the
of King Nābhi, Lord Ṛṣabha and King Bharata. dynasty of the moon-godkings such as Aila,
(14-15) The Bhāgavatam gives an elaborate de- Yayāti, Nahuṣa, Duṣmanta’s son Bharata,
scription of the earth’s continents, regions, Śāntanu and Śāntanu’s son Bhīṣma. Also de-
oceans, mountains and rivers. Also described scribed is the great dynasty founded by King
are the arrangement of the celestial sphere and Yadu, the eldest son of Yayāti. (25-26)
the conditions found in the subterranean re-
gions and in hell. (16) How Śrī Kṛṣṇa, the Supreme Personality of
Godhead and Lord of the universe, descended
The rebirth of Prajāpati Dakṣa as the son of into this Yadu dynasty, how He took birth in
the Pracetās, and the progeny of Dakṣa’s the home of Vasudeva, and how He then grew
daughters, who initiated the races of demigods, up in Gokulaall this is described in detail. (27)
demons, human beings, animals, serpents, birds Also glorified are the innumerable pastimes of
and so onall this is described. (17) O Śrī Kṛṣṇa, the enemy of the demons, including
brāhmaṇas, also recounted are the births and His childhood pastimes of sucking out Pūtanā’s
deaths of Vṛtrāsura and of Diti’s sons life air along with her breast milk, breaking the
Hiraṇyākṣa and Hiraṇyakaśipu, as well as the cart, trampling down Tṛṇāvarta, killing
history of the greatest of Diti’s descendants, the Bakāsura, Vatsāsura and Aghāsura, and the
exalted soul Prahlāda. (18) pastimes He enacted when Lord Brahmā hid
His calves and cowherd boyfriends in a cave.
The reign of each Manu, the liberation of (28-29) The Śrīmad-Bhāgavatam tells how
Gajendra, and the special incarnations of Lord Lord Kṛṣṇa and Lord Balarāma killed the de-
Viṣṇu in each manvantara, such as Lord mon Dhenukāsura and his companions, how
Hayaśīrṣā, are described as well. (19) The Lord Balarāma destroyed Pralambāsura, and
Bhāgavatam also tells of the appearances of the
914
also how Kṛṣṇa saved the cowherd boys from a burned to the ground. The Bhāgavatam also re-
raging forest fire that had encircled them. (30) counts how Lord Kṛṣṇa relieved the earth’s
burden by engaging the Pāṇḍavas in the Battle
The chastisement of the serpent Kāliya; the of Kurukṣetra. (40-41)
rescue of Nanda Mahārāja from a great snake;
the severe vows performed by the young gopīs, How the Lord withdrew His own dynasty on
who thus satisfied Lord Kṛṣṇa; the mercy He the pretext of the brāhmaṇas’ curse;
showed the wives of the Vedic brāhmaṇas, who Vasudeva’s conversation with Nārada; the ex-
felt remorse; the lifting of Govardhana Hill fol- traordinary conversation between Uddhava and
lowed by the worship and bathing ceremony Kṛṣṇa, which reveals the science of the self in
performed by Indra and the Surabhi cow; Lord complete detail and elucidates the religious
Kṛṣṇa’s nocturnal pastimes with the cowherd principles of human society; and then how Lord
girls; and the killing of the foolish demons Kṛṣṇa gave up this mortal world by His own
Śaṅkhacūḍa, Ariṣṭa and Keśīall these pastimes mystic powerthe Bhāgavatam narrates all these
are elaborately recounted. (31-33) The events. (42-43) This work also describes peo-
Bhāgavatam describes the arrival of Akrūra, ple’s characteristics and behavior in the differ-
the subsequent departure of Kṛṣṇa and ent ages, the chaos men experience in the Age
Balarāma, the lamentation of the gopīs and the of Kali, the four kinds of annihilation and the
touring of Mathurā. (34) Also narrated are how three kinds of creation. (44) There are also an
Kṛṣṇa and Balarāma killed the elephant Kuva- account of the passing away of the wise and
layāpīḍa, the wrestlers Muṣṭika and Cāṇūra, saintly King Viṣṇurāta [Parīkṣit], an explana-
and Kaṁsa and other demons, as well as how tion of how Śrīla Vyāsadeva disseminated the
Kṛṣṇa brought back the dead son of His spir- branches of the Vedas, a pious narration con-
itual master, Sāndīpani Muni. (35) Then, O cerning Mārkaṇḍeya Ṛṣi, and a description of
brāhmaṇas, this scripture recounts how Lord the detailed arrangement of the Lord’s univer-
Hari, while residing in Mathurā in the company sal form and His form as the sun, the soul of the
of Uddhava and Balarāma, performed pastimes universe. (45)
for the satisfaction of the Yadu dynasty. (36)
Also described are the annihilation of each of Thus, O best of the brāhmaṇas, I have ex-
the many armies brought by Jarāsandha, the plained herein what you have inquired from
killing of the barbarian king Kālayavana and me. This literature has glorified in full detail the
the establishment of Dvārakā City. (37) This activities of the Lord’s pastime incarnations.
work also describes how Lord Kṛṣṇa brought (46) If when falling, slipping, feeling pain or
from heaven the pārijāta tree and the Sudharmā sneezing one involuntarily cries out in a loud
assembly hall, and how He kidnapped Rukmiṇī voice, “Obeisances to Lord Hari!” one will be
by defeating all His rivals in battle. (38) Also automatically freed from all his sinful reac-
narrated are how Lord Kṛṣṇa, in the battle with tions. (47) When people properly glorify the
Bāṇāsura, defeated Lord Śiva by making him Supreme Personality of Godhead or simply
yawn, how the Lord cut off Bāṇāsura’s arms, hear about His power, the Lord personally en-
and how He killed the master of Prāgjyotiṣa- ters their hearts and cleanses away every trace
pura and then rescued the young princesses of misfortune, just as the sun removes the dark-
held captive in that city. (39) ness or as a powerful wind drives away the
clouds. (48) Words that do not describe the
There are descriptions of the powers and the transcendental Personality of Godhead but in-
deaths of the King of Cedi, Pauṇḍraka, Śālva, stead deal with temporary matters are simply
the foolish Dantavakra, Śambara, Dvivida, false and useless. Only those words that mani-
Pīṭha, Mura, Pañcajana and other demons, fest the transcendental qualities of the Supreme
along with a description of how Vārāṇasī was Lord are actually truthful, auspicious and pi-
ous. (49) Those words describing the glories of
915
the all-famous Personality of Godhead are at- Godhead, the supreme controller and the ulti-
tractive, relishable and ever fresh. Indeed, such mate Soul of all existencebeyond whom there
words are a perpetual festival for the mind, and is no other god. You have undeviating love for
they dry up the ocean of misery. (50) Those Him, and thus I request you to worship Him.
words that do not describe the glories of the (56)
Lord, who alone can sanctify the atmosphere of
the whole universe, are considered to be like I also have now been fully reminded of the
unto a place of pilgrimage for crows, and are science of God, which I previously heard from
never resorted to by those situated in transcen- the mouth of the great sage Śukadeva Gosvāmī.
dental knowledge. The pure and saintly devo- I was present in the assembly of great sages
tees take interest only in topics glorifying the who heard him speak to King Parīkṣit as the
infallible Supreme Lord. (51) On the other monarch sat fasting until death. (57)
hand, that literature which is full of descriptions
of the transcendental glories of the name, fame, O brāhmaṇas, I have thus described to you
forms, pastimes and so on of the unlimited Su- the glories of the Supreme Lord Vāsudeva,
preme Lord is a different creation, full of tran- whose extraordinary activities are most worthy
scendental words directed toward bringing of glorification. This narration destroys all that
about a revolution in the impious lives of this is inauspicious. (58) One who with undeviating
world’s misdirected civilization. Such tran- attention constantly recites this literature at
scendental literatures, even though imperfectly every moment of every hour, as well as one
composed, are heard, sung and accepted by pu- who faithfully hears even one verse or half a
rified men who are thoroughly honest. (52) verse or a single line or even half a line, cer-
Knowledge of self-realization, even though tainly purifies his very self. (59) One who hears
free from all material affinity, does not look this Bhāgavatam on the Ekādaśī or Dvādaśī day
well if devoid of a conception of the Infallible is assured of long life, and one who recites it
[God]. What, then, is the use of even the most with careful attention while fasting is purified
properly performed fruitive activities, which of all sinful reactions. (60) One who controls
are naturally painful from the very beginning his mind, fasts at the holy places Puṣkara, Ma-
and transient by nature, if they are not utilized thurā or Dvārakā, and studies this scripture will
for the devotional service of the Lord? (53) The be freed from all fear. (61) Upon the person
great endeavor one undergoes in executing the who glorifies this Purāṇa by chanting or hear-
ordinary social and religious duties of the ing it, the demigods, sages, Siddhas, Pitās, Ma-
varṇāśrama system, in performing austerities, nus and kings of the earth bestow all desirable
and in hearing from the Vedas culminates only things. (62) By studying this Bhāgavatam, a
in the achievement of mundane fame and opu- brāhmaṇa can enjoy the same rivers of honey,
lence. But by respecting and attentively hearing ghee and milk he enjoys by studying the hymns
the recitation of the transcendental qualities of of the Ṛg, Yajur and Sāma Vedas. (63) A
the Supreme Lord, the husband of the goddess brāhmaṇa who diligently reads this essential
of fortune, one can remember His lotus feet. compilation of all the Purāṇas will go to the su-
(54) Remembrance of Lord Kṛṣṇa’s lotus feet preme destination, which the Supreme Lord
destroys everything inauspicious and awards Himself has herein described. (64)
the greatest good fortune. It purifies the heart
and bestows devotion for the Supreme Soul, A brāhmaṇa who studies the Śrīmad-
along with knowledge enriched with realization Bhāgavatam achieves firm intelligence in de-
and renunciation. (55) O most eminent of votional service, a king who studies it gains
brāhmaṇas, you are all indeed extremely fortu- sovereignty over the earth, a vaiśya acquires
nate, since you have already placed within your great treasure and a śūdra is freed from sinful
hearts Lord Śrī Nārāyaṇathe Personality of reactions. (65) Lord Hari, the supreme control-
ler of all beings, annihilates the accumulated
916
sins of the Kali age, yet other literatures do not limit can never be found by any demigod or
constantly glorify Him. But that Supreme Per- demonunto that Supreme Personality of God-
sonality of Godhead, appearing in His innumer- head I offer my humble obeisances. (1) When
able personal expansions, is abundantly and the Supreme Personality of Godhead appeared
constantly described throughout the various as Lord Kūrma, a tortoise, His back was
narrations of this Śrīmad-Bhāgavatam. (66) I scratched by the sharp-edged stones lying on
bow down to that unborn and infinite Supreme massive, whirling Mount Mandara, and this
Soul, whose personal energies effect the crea- scratching made the Lord sleepy. May you all
tion, maintenance and destruction of the mate- be protected by the winds caused by the Lord’s
rial universe. Even Brahmā, Indra, Śaṅkara and breathing in this sleepy condition. Ever since
the other lords of the heavenly planets cannot that time, even up to the present day, the ocean
fathom the glories of that infallible Personality tides have imitated the Lord’s inhalation and
of Godhead. (67) exhalation by piously coming in and going out.
(2)
I offer my obeisances to the Supreme Per-
sonality of Godhead, who is the eternal Lord Now please hear a summation of the verse
and the leader of all other deities, who by length of each of the Purāṇas. Then hear of the
evolving His nine material energies has ar- prime subject and purpose of this Bhāgavata
ranged within Himself the abode of all moving Purāṇa, the proper method of giving it as a gift,
and nonmoving creatures, and who is always the glories of such gift-giving, and finally the
situated in pure, transcendental consciousness. glories of hearing and chanting this literature.
(68) (3) The Brahma Purāṇa consists of ten thou-
sand verses, the Padma Purāṇa of fifty-five
Let me offer my respectful obeisances unto thousand, Śrī Viṣṇu Purāṇa of twenty-three
my spiritual master, the son of Vyāsadeva, thousand, the Śiva Purāṇa of twenty-four thou-
Śukadeva Gosvāmī. It is he who defeats all in- sand and Śrīmad-Bhāgavatam of eighteen thou-
auspicious things within this universe. Alt- sand. The Nārada Purāṇa has twenty-five thou-
hough in the beginning he was absorbed in the sand verses, the Mārkaṇḍeya Purāṇa nine thou-
happiness of Brahman realization and was liv- sand, the Agni Purāṇa fifteen thousand four
ing in a secluded place, giving up all other types hundred, the Bhaviṣya Purāṇa fourteen thou-
of consciousness, he became attracted by the sand five hundred, the Brahma-vaivarta Purāṇa
pleasing, most melodious pastimes of Lord Śrī eighteen thousand and the Liṅga Purāṇa eleven
Kṛṣṇa. He therefore mercifully spoke this su- thousand. The Varāha Purāṇa contains twenty-
preme Purāṇa, Śrīmad-Bhāgavatam, which is four thousand verses, the Skanda Purāṇa
the bright light of the Absolute Truth and which eighty-one thousand one hundred, the Vāmana
describes the activities of the Lord. (69) Purāṇa ten thousand, the Kūrma Purāṇa seven-
teen thousand, the Matsya Purāṇa fourteen
SB 12.13: The Glories of Śrīmad- thousand, the Garuḍa Purāṇa nineteen thousand
Bhāgavatam and the Brahmāṇḍa Purāṇa twelve thousand.
Thus the total number of verses in all the
Sūta Gosvāmī said: Unto that personality Purāṇas is four hundred thousand. Eighteen
whom Brahmā, Varuṇa, Indra, Rudra and the thousand of these, once again, belong to the
Maruts praise by chanting transcendental beautiful Bhāgavatam. (4-9)
hymns and reciting the Vedas with all their cor-
ollaries, pada-kramas and Upaniṣads, to whom It was to Lord Brahmā that the Supreme Per-
the chanters of the Sāma Veda always sing, sonality of Godhead first revealed the Śrīmad-
whom the perfected yogīs see within their Bhāgavatam in full. At the time, Brahmā,
minds after fixing themselves in trance and ab- frightened by material existence, was sitting on
sorbing themselves within Him, and whose the lotus flower that had grown from the Lord’s
917
navel. (10) From beginning to end, the Śrīmad- knowledge to Brahmā. Brahmā then spoke it to
Bhāgavatam is full of narrations that encourage the sage Nārada, who narrated it to Kṛṣṇa-
renunciation of material life, as well as nectar- dvaipāyana Vyāsa. Śrīla Vyāsa revealed this
ean accounts of Lord Hari’s transcendental pas- Bhāgavatam to the greatest of sages, Śukadeva
times, which give ecstasy to the saintly devo- Gosvāmī, and Śukadeva mercifully spoke it to
tees and demigods. This Bhāgavatam is the es- Mahārāja Parīkṣit. (19) We offer our obei-
sence of all Vedānta philosophy because its sances to the Supreme Personality of Godhead,
subject matter is the Absolute Truth, which, Lord Vāsudeva, the all-pervading witness, who
while nondifferent from the spirit soul, is the mercifully explained this science to Brahmā
ultimate reality, one without a second. The goal when he anxiously desired salvation. (20) I of-
of this literature is exclusive devotional service fer my humble obeisances to ŚrīŚukadeva
unto that Supreme Truth. (11-12) Gosvāmī, the best of mystic sages and a per-
sonal manifestation of the Absolute Truth. He
If on the full moon day of the month of saved Mahārāja Parīkṣit, who was bitten by the
Bhādra one places Śrīmad-Bhāgavatam on a snake of material existence. (21) O Lord of
golden throne and gives it as a gift, he will at- lords, O master, please grant us pure devotional
tain the supreme transcendental destination. service at Your lotus feet, life after life. (22)
(13) All other Purāṇic scriptures shine forth in
the assembly of saintly devotees only as long as I offer my respectful obeisances unto the Su-
that great ocean of nectar, Śrīmad-Bhāgavatam, preme Lord, Hari, the congregational chanting
is not heard. (14) of whose holy names destroys all sinful reac-
tions, and the offering of obeisances unto
Śrīmad-Bhāgavatam is declared to be the es- whom relieves all material suffering. (23)
sence of all Vedānta philosophy. One who has
felt satisfaction from its nectarean mellow will
never be attracted to any other literature. (15)
Just as the Gaṅgā is the greatest of all rivers,
Lord Acyuta the supreme among deities and
Lord Śambhu [Śiva] the greatest of Vaiṣṇavas,
so Śrīmad-Bhāgavatam is the greatest of all
Purāṇas. (16) O brāhmaṇas, in the same way
that the city of Kāśī is unexcelled among holy
places, Śrīmad-Bhāgavatam is supreme among
all the Purāṇas. (17) Śrīmad-Bhāgavatam is the
spotless Purāṇa. It is most dear to the Vaiṣṇavas
because it describes the pure and supreme
knowledge of the paramahaṁsas. This
Bhāgavatam reveals the means for becoming
free from all material work, together with the
processes of transcendental knowledge, renun-
ciation and devotion. Anyone who seriously
tries to understand Śrīmad-Bhāgavatam, who
properly hears and chants it with devotion, be-
comes completely liberated. (18)
I meditate upon that pure and spotless Su-

preme Absolute Truth, who is free from suffer-
ing and death and who in the beginning person-
ally revealed this incomparable torchlight of
918
Srimad Bhagavata Mahatmya Vajranābha's heart was filled with affection

when he heard that Mahārāja Parīkṣit, who was
Uddhav speaking Srimad Bhagavatam to
equal to his own father, was coming to see him.
Queens of Lord Krishna
He went out of the city, fell at Mahārāja
Chapter One Parīkṣit's feet, and then brought him to his pal-
Śāṇḍilya Muni Describes Vrajabhūmi ace.
Śrī Vyāsadeva said: In order to relish the The great hero Mahārāja Parīkṣit, who was
mellows of devotional service, we continually always absorbed in thoughts of Lord Kṛṣṇa,
offer our obeisances unto Lord Śrī Kṛṣṇa, lovingly embraced Vajranābha. They entered
whose eternal form is full of knowledge and the inner palace and offered obeisances to Ro-
bliss. He is supremely enchanting and the es- hiṇī, the chief of Lord Kṛṣṇa's one hundred and
sence of all that is beautiful. He always showers eight wives.
unlimited happiness on the living entities by at- The wives welcomed the King according to
tracting them with the qualities of His beauty custom. Mahārāja Parīkṣit then happily sat on a
and sweetness. He is the cause of the creation, comfortable seat, and after resting a while he
maintenance, and annihilation of innumerable spoke to Vajranābha.
universes.
Mahārāja Parīkṣit said: Dear Vajranābha!
The sages of Naimiṣāraṇya headed by Śau- Your father and grandfather saved my father
naka, who are expert in relishing the nectarean and grandfather from great dangers. I was also
topics of Śrīmad-Bhāgavatam, offered obei- fully protected by your great-grandfather, Lord
sances and asked the following question to Śrī Kṛṣṇa. Even if I wanted to repay their kindness,
Sūta Gosvāmī, who possesses all knowledge. I would never be able to. Therefore I humbly
Śaunaka said: O best of the sages, after the request you to happily engage your subordi-
great King Yudhiṣṭhira installed Śrī Va- nates in the affairs of the state. You should
jranābha (the grandson of Pradyumna) at Ma- never worry about protecting your treasury, ex-
thurā, and Parīkṣit (his own grandson) at panding your army, or subduing your enemies.
Hastināpura and then left to go back to God- Simply engage yourself in the service of your
head, what did King Vajranābha and Mahārāja mothers.
Parīkṣit do? Please tell me what is the cause of your dis-
Śrīla Sūta Gosvāmī said: Before reciting this tress and rest assured that I will dispel all your
Śrīmad-Bhāgavatam, which is the very means troubles.
of conquest, one should offer respectful obei- Hearing Mahārāja Parīkṣit's words, Va-
sances unto the Personality of Godhead, jranābha was greatly pleased and he replied:
Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the super-
Mahārāja! Whatever you have told me is
most human being, unto mother Sarasvatī, the
quite proper. Your father has greatly obliged
goddess of learning, and unto Śrīla Vyāsadeva,
me by instructing me in the science of archery.
the author.
Therefore I have not even the slightest worry.
O great sages headed by Śaunaka, after By his mercy I have become expert in the mili-
Yudhiṣṭhira went back to Godhead, Mahārāja tary science of the kṣatriyas. I have only one
Parīkṣit, desiring to see Vajranābha, went to problem. Please consider it.
Mathurā one day.
919
Although I've been installed as the King of called āptakāma. These pastimes of the Lord
Mathurā, I feel like I am living in a secluded are beyond material nature. Whenever the Lord
forest. The happiness of a kingdom is due to the enjoys His pastimes in this world, even ordi-
people that live there, and I have no idea where nary people are benefited. The creation,
the residents of this place have gone. maintenance, and annihilation of the material
world are carried out respectively by the quali-
Hearing Vajranābha's words, Mahārāja
ties of passion, goodness, and ignorance. In this
Parīkṣit called for Śāṇḍilya Ṛṣi in order to clear
way, two types of pastimes of Govinda—tran-
Vajranābha's doubts. Śāṇḍilya Ṛṣi had previ-
scendental and ordinary—are manifested. His
ously acted as the priest for Nanda Mahārāja
transcendental pastimes are self-evident. This
and the cowherd men. When Śāṇḍilya Ṛṣi re-
means that these pastimes are relished in Vraja
ceived the message from Parīkṣit Mahārāja, he
by Śrī Kṛṣṇa, the topmost expert in loving ex-
left his āśrama and came before the kings. Va-
changes. The ordinary pastimes consist of de-
jranābha welcomed the best of sages with the
livering the fallen souls and minimizing the
proper ceremonies and had sit him on an ele-
burden of the earth in Vraja, Mathurā, and
vated seat. Parīkṣit Mahārāja told Śāṇḍilya Ṛṣi
Dvārakā. There cannot be ordinary pastimes
everything that Vajranābha had just said. The
without transcendental pastimes. Ordinary pas-
sage affectionately comforted them with the
times have no entrance into the transcendental
following words.
pastimes. The pastimes experienced by the two
Śāṇḍilya Ṛṣi said: Dear Parīkṣit and Va- of you are ordinary pastimes. The jurisdiction
jranābha! I will tell you the secret of Vra- of the ordinary pastimes stretches from this
jabhūmi. Listen carefully. The meaning of the planet up to the heavenly planets, and Mathurā-
word “Vraja” is all-pervasive. According to an- maṇḍala is situated within this planet. The fa-
cient opinions, this land is named Vraja be- mous Vrajabhūmi is situated in this area, and
cause it is all-pervasive. This land is an all-per- the Lord's confidential pastimes are enacted
vasive spiritual manifestation, situated beyond here. Sometimes these pastimes are manifest to
the three modes of material nature. Therefore the devotees whose hearts are filled with devo-
this is called Vraja. This land is ever-blissful, tion. At the end of the Dvāpara-yuga in the
effulgent, indestructible, and the abode of lib- twenty-eighth yuga cycle, when the Lord's as-
erated souls. Dear kings, in this land of Vraja sociates who are qualified in the conjugal rela-
the self-realized souls and devotees, who relish tionship assemble together, the Lord and His
love of God, constantly experience Kṛṣṇa, intimate associates descend, just as He recently
whose form is sac-cid-ānanda. Śrīmatī enacted here. In this way the Lord incarnates
Rādhikā, the daughter of Mahārāja Vṛṣabhanu, who He desires to relish His pastimes with His
is like the ātmā of Lord Śrī Kṛṣṇa, the son of intimate associates. At that time all the demi-
Nanda Mahārāja. She eternally enjoys pastimes gods and other devotees also incarnate with the
with Kṛṣṇa, and therefore the devotees expert Lord.
in enjoying transcendental mellows call Kṛṣṇa
In these pastimes there were three kinds of
ātmārāma. The meaning of the word kāma is
devotees present. There is no doubt about it. Of
desire. In Vraja, Kṛṣṇa's only desire is to en-
these three kinds of devotees, the first are the
gage in pastimes with the cows, and the cow-
Lord's intimate eternal associates, the second
herd boys and girls. Because He always
are those aspiring to become eternal associates,
achieves the fulfillment of this desire, He is
920
and the third are the demigods and their expan- Lord Kṛṣṇa's pastimes. O Vajranābha, by con-
sions whom the Lord has previously already tinually serving Vraja in this way, one day you
sent to Dvārakā. will meet Śrī Uddhava. Then he will instruct
you and your mothers in the mysteries of Vraja
Now the demigods who had appeared as
and the pastimes of the Lord.”
Yādavas have been sent by the Lord back to
their duties in the heavenly planets through the After instructing Vajranābha and Parīkṣit in
brāhmaṇa's curse in the Lord's mausala-līlā. this way, Śāṇḍilya, the best of the ṛṣis, returned
And the Lord awarded spiritual forms to the to his āśrama while remembering Lord Kṛṣṇa.
devotees who aspired to become His eternal as- Parīkṣit and Vajranābha felt great ecstasy after
sociates. The Lord then brought these devotees hearing his instructions.
together with His intimate eternal associates of
Chapter Two
the vāstavī, spiritual pastimes and they thus dis-
appeared from the vision of the ordinary peo- Parīkṣit and Kṛṣṇa's Wives, While Chanting
ple. the Glories
Therefore, common people, who are situ- Of the Lord, Met Uddhava
ated in the vyavaharika pastimes, are unquali- The sages said: O Sūta Gosvāmī, please tell
fied to enter the Lord's eternal pastimes and see us what Mahārāja Parīkṣit and King Va-
the eternal associates of the vāstavī pastimes. jranābha did after the best of the munis,
That is why this place appears to be devoid of Śāṇḍilya, returned to his āśrama.
people.
Śrīla Sūta Gosvāmī said: Mahārāja Parīkṣit
Therefore Vajranābha, you should not worry brought thousands of prominent brāhmaṇas and
in the least. By following my instructions and kṣatriyas from Indraprastha and repopulated
establishing many towns here, you will fulfill Mathurā.
all your desires. Wherever Lord Kṛṣṇa has per-
formed His pastimes you should establish Mahārāja Parīkṣit gave respect to the
towns named after the particular pastime that brāhmaṇas and monkeys who were already re-
was performed at that place. In this way you siding there because he understood they are
can render very nice service to the transcenden- dear to the Lord. With the help of Mahārāja
tal land of Vraja. Parīkṣit and by the mercy of Śāṇḍilya Ṛṣi, Va-
jranābha gradually searched out the sites where
Establish your domain at Govardhana, Kṛṣṇa had enjoyed pastimes with His beloved
Dirghapura (Deeg), Mathurā, Mahāvana, cowherd boyfriends and girlfriends. After
Nandagrāma (Nandagaon), and Bṛhatsanu properly ascertaining the pastime site, he
(Varṣāṇā). Reside in these pastime sites of Lord named the site according to the pastime that
Kṛṣṇa and engage in the service of the rivers, was performed there. He thus established and
mountains, kuṇḍas, lakes, and kuñjas of Vraja, named various towns, kuṇḍas, wells, kuñjas,
for by doing so you will be happy and the citi- and gardens, and he established many Śiva tem-
zens of your kingdom will prosper. This eter- ples. He established Deities of the Lord such as
nal, cognizant, blissful land of Vraja should be Govindadeva and Harideva, and his entire
served by you by all efforts. By my blessings kingdom became blissful because devotion to
you will properly identify all of the places of Lord Kṛṣṇa was preached everywhere. The cit-
izens always engaged in glorifying Lord Kṛṣṇa
921
and thus merged in an ocean of bliss, they pain of separation was destroyed. Now if you
praised the rule of King Vajranābha. are able to get the association of Uddhava, then
you will also achieve the happiness of eternal
One day, Lord Kṛṣṇa's sixteen thousand
pastimes with your beloved Śrī Kṛṣṇa.
queens, who were suffering due to separation,
inquired without envy from their fellow wife, Śrīla Sūta Gosvāmī said: O sages! When
Kālindī, who they saw was happy. Kṛṣṇa's queens were instructed in this way,
they again addressed the ever-blissful Kālindī.
Kṛṣṇa's Queens said: O beautiful Kālindī!
At that time they all hankered for some way to
Just as we are all Kṛṣṇa's wives, so are you. We
meet Uddhava, so that they could all achieve
are all continually burning in the fire of separa-
the great fortune of eternal association with
tion and our hearts are distressed with unhappi-
their beloved.
ness due to His absence. But you are not in this
condition, you are happy. Why is this? Please Kṛṣṇa's Queens said: O Sakhi, your life is
tell us the reason. glorious, because you have never experienced
the distress of separation from the Lord of your
After understanding the pain of separation
life. We would also like to become Rādhā's
felt by her co-wives, Kālindī, with great com-
maidservants, just like you. But, O Kālindī, you
passion, smiled and spoke as follows:
have told us that all our desires would be ful-
Kālindī said: Śrī Rādhikā is the soul of filled by meeting Uddhava, so please tell us
Kṛṣṇa, who is known as ātmārāma. I am always how we can meet him.
engaged in Her service. Due to the influence of
Śrīla Sūta Gosvāmī said: After hearing the
this service, the pain of separation could not
words of her co-wives, Kālindī remembered
touch me. All of Kṛṣṇa's consorts are expan-
Kṛṣṇa, who possesses sixty-four qualities in
sions of Śrī Rādhikā. And because Kṛṣṇa is al-
full. Just before Lord Kṛṣṇa returned to His su-
ways engaged in enjoying with Śrī Rādhikā, all
preme abode, He told His minister Uddhava
of Kṛṣṇa's other consorts are automatically be-
that Badarikāśrama is a suitable place to engage
ing enjoyed by Him. Kṛṣṇa is nondifferent from
in spiritual activities. Following that instruc-
Śrī Rādhikā, and Śrī Rādhikā is nondifferent
tion, Uddhava stays there and instructs those
from Kṛṣṇa. Their love is manifest in the form
who visit him in the same knowledge that was
of Kṛṣṇa's flute. Śrī Candrāvalī Sakhi is a man-
taught to him by the Lord. The Lord taught Ud-
ifestation of the moonlike nails of Śrī
dhava about the mysteries of Vraja, where the
Kṛṣṇacandra. Due to an excessive greed to
fruits of spiritual practice are obtained. But
serve Rādhā-Kṛṣṇa, Candrāvalī has not ac-
since the personification of the fruits of spir-
cepted any other form. But I have seen Śrī
itual practice, Lord Kṛṣṇa, has apparently left
Rukmiṇī and other sakhis situated in Śrī
this place, Uddhava is also no longer seen here.
Rādhikā. And you also have never been sepa-
Being desirous to associate with the dust of
rated from Kṛṣṇa, but you are overwhelmed be-
Vraja, however, Uddhava is certainly residing
cause this mystery is unknown to you. Previ-
near Govardhana at Sakhīsthalī in the form of a
ously, when Akrūra came to Vṛndāvana, the
creeper. Uddhava is the personification of Lord
gopīs experienced similar feelings of separa-
Kṛṣṇa's festivals. Therefore go to Kusuma-sa-
tion, although actually that was not separation,
rovara with Vajranābha and organize a festival
it was simply a reflection of separation. But
there. Assemble the Lord's devotees and start a
when Uddhava came and consoled them, their
big festival by chanting the Lord's holy names
922
and pastimes accompanied by vīṇās, flutes, and Attainment of the Supreme Abode.
mṛdaṅgas.
Śrīla Sūta Gosvāmī said: Seeing everyone
In this way when the festival expands, Ud- engaged in glorifying Lord Kṛṣṇa, Śrī Uddhava
dhava will certainly appear there. And by his offered his respects and embraced them. He
mercy all your desires will be fulfilled. spoke with Mahārāja Parīkṣit.
Śrīla Sūta Gosvāmī said: After hearing Śrī Uddhava said: O King, you are certainly
Kālindī speak these words Lord Kṛṣṇa's queens glorious. Your desire has been fulfilled by your
were greatly pleased. After they offered their undivided devotional service to Lord Kṛṣṇa,
respects to Kālindī they went and told Va- because your mind is absorbed in this saṅkīr-
jranābha and Parīkṣit everything that they had tana festival. It is your great fortune that you
heard. have such incomparable affection for Va-
jranābha and Kṛṣṇa's queens. This is quite
After hearing their narration, Mahārāja
proper because Lord Kṛṣṇa has given you this
Parīkṣit was greatly pleased and accompanied
body and power. Among the residents of
them to Kusuma-sarovara and began organiz-
Dvārakā, they are the most glorious. There is
ing a festival there. They began a festival of
no doubt about it. Lord Kṛṣṇa ordered Arjuna
nama sankīrtana at Sakhīsthalī, a short distance
to escort them to Vraja so that they could reside
from Govardhana. As they glorified Lord
there. Illuminated by the effulgence of Śrīmatī
Kṛṣṇa at that place where He always enjoys
Rādhārāṇī's face, the moonlike mind of Lord
pastimes with His beloved, the daughter of
Kṛṣṇa constantly illuminates Śrī Vṛndāvana,
Vṛṣabhanu, the place was transformed into an
the site of Rādhā's pastimes. Śrī Kṛṣṇacandra is
extraordinary scene. They became fully ab-
eternally complete. Thousands of spiritual
sorbed in glorifying Lord Kṛṣṇa.
sparks oscillate in all directions from His sixty-
At that time, from amidst the grass, vines, four qualities. The full moonlike Kṛṣṇa, who
and creepers Śrī Uddhava appeared before eve- possesses sixty-four prominent qualities, is
ryone. His complexion was bluish, and he wore constantly illuminating this land of Vraja. O
yellow garments. He was decorated with a gar- King, the right foot of Lord Kṛṣṇa is the resi-
land of forest flowers and guñjā, and he repeat- dence of Vajranābha, who destroys the fear of
edly glorified Kṛṣṇa, the lover of the gopīs. his subordinates. In this incarnation, Lord Śrī
Then the beauty of the saṅkīrtana festival in- Kṛṣṇa has bewildered everyone through
creased many times over just as when the Yogamāyā. By her influence, they have forgot-
moonshine falls on a crystal house. Similarly ten their constitutional position and they appear
everyone was merged in an ocean of bliss by miserable. There is no doubt about it. Without
his appearance there, and they forgot what they Kṛṣṇa manifesting in one's heart, no one can re-
were doing. When they regained their external alise his constitutional position. Kṛṣṇa's mani-
consciousness, they saw Uddhava, who resem- festation within the hearts of the living entities
bles Lord Kṛṣṇa, and by worshiping him, they has been covered by Māyā. When Lord Hari
fulfilled all their desires. personally appears at the end of Dvāpara-yuga
Chapter Three in the twenty-eighth yuga cycle and lifts the
covering of Māyā, then He becomes manifest.
The Glories of Śrīmad-Bhāgavatam, O Mahārāja Parīkṣit, the time of those manifest
The Speaker and the Hearer’s pastimes has recently ended. Therefore I will
923
now tell you the means of having Kṛṣṇa mani- Bṛhaspati said: O Uddhava, when Lord
fest within one's heart. When Lord Kṛṣṇa is un- Kṛṣṇa accepted the puruṣa incarnations and
manifest, He will appear from Śrīmad- glanced over material nature to create, then the
Bhāgavatam. Whenever and wherever the dev- three personalities—Brahmā, Viṣṇu, and
otee Bhāgavata hears and recites the book Śiva—appeared along with the three modes of
Bhāgavata, at that time and at that place Lord material nature—sattva, raja, and tama. Lord
Kṛṣṇa personally appears. Wherever a verse of Kṛṣṇa then assigned the work of creation,
Śrīmad-Bhāgavatam, or even a half-verse of maintenance, and destruction to the three pre-
Śrīmad-Bhāgavatam, is recited, Lord Kṛṣṇa dominating deities. Lord Brahmā appeared
and His beloved gopīs manifest there. After at- from the lotus sprouted from the navel of the
taining a human birth in the land of Bharata, Lord.
those who do not hear Śrīmad-Bhāgavatam due
Lord Brahmā said: O Lord! I offer my re-
to sinful activities are committing suicide. A
spectful obeisances unto You. Because You lie
person who regularly hears or recites Śrīmad-
in the transcendental water known as nāra, You
Bhāgavatam delivers the forefathers of his
are known as Nārāyaṇa. And as the original
wife, mother, and father.
cause of everything You are ādi-puruṣa, the
By studying and hearing Śrīmad- original person. O Lord, although I am sinful
Bhāgavatam, brāhmaṇas are enlightened with and full of the mode of passion, You have en-
knowledge, kṣatriyas achieve victory over their gaged me in the work of creation. But I pray for
enemies, vaiśyas acquire wealth, and śūdras are Your blessing that my engagement in the activ-
freed from disease. Women and lower class ities of creation will not be an impediment in
people all achieve the fulfillment of their de- my remembering Your lotus feet.
sires. Therefore what fortunate person will not
Bṛhaspati said: After Brahmā offered these
regularly hear and chant the Śrīmad-
prayers to Lord Nārāyaṇa, at that time, long
Bhāgavatam?
ago, the Lord gave Brahmā the Śrīmad-
After many lifetimes of performing pious Bhāgavatam and told him: “To achieve fulfill-
activities, when a person achieves full perfec- ment of your desires, always serve this Śrīmad-
tion then he obtains the Śrīmad-Bhāgavatam. Bhāgavatam.” On receiving Śrīmad-
By reading Śrīmad-Bhāgavatam one's devo- Bhāgavatam, Lord Brahmā was greatly
tional sentiments are awakened and Lord Kṛṣṇa pleased. In order to attain Lord Kṛṣṇa and pen-
manifests within the heart. etrate the seven coverings, he recited Śrīmad-
Bhāgavatam for seven days. All Brahmā's de-
Long ago, Bṛhaspati, the spiritual master of
sires were fulfilled by serving Śrīmad-
the demigods, heard the Śrīmad-Bhāgavatam
Bhāgavatam for that seven day sacrifice. Since
by the mercy of Sāṅkhyāyana Ṛṣi, and
then he has always been engaged in expanding
Bṛhaspati has narrated the same to me. I was
the creation and repeatedly reciting the Śrīmad-
therefore able to become the dear friend of Lord
Bhāgavatam. As done by Brahmā, Lord Viṣṇu
Kṛṣṇa. O Mahārāja Parīkṣit, Bṛhaspati has told
also prayed for the fulfillment of His desires so
me one story. Please hear it from me. From this
that He could engage in maintaining the crea-
story one can know the method of hearing
tion.
Śrīmad-Bhāgavatam from the proper authori-
ties. Lord Viṣṇu said: O Lord, I will accept the
paths of pravṛtti and nirvṛtti due to the need for
924
fruitive activities and philosophical knowledge. For this reason I am very unhappy. I am there-
Following Your order, I will duly maintain the fore praying to You.
living entities. In due course of time, whenever
Bṛhaspati said: Hearing the prayers of Ru-
there is a decline in religious principles, I will
dra, Lord Nārāyaṇa also instructed him on the
accept various incarnations in order to reestab-
topics of Śrīmad-Bhāgavatam. Śrī Rudradeva
lish the principles of religion. I will certainly
then conquered the mode of ignorance just by
award the fruits of their sacrifice to those who
serving Śrīmad-Bhāgavatam. Sadāśiva Rudra
desire material enjoyment, and I will award five
then recited Śrīmad-Bhāgavatam over a period
kinds of liberation, beginning with sālokya, to
of one year. He thus attained the power of final
those who are renounced and desirous to
destruction.
achieve liberation. But please tell Me how to
maintain My dear Lakṣmī and those who have Śrī Uddhava said: I have heard these glories
no desire for the five kinds of liberation. of Śrīmad-Bhāgavatam from the mouth of Śrī
Bṛhaspati, my spiritual master. Now I offer my
After hearing Viṣṇu's prayers, the primeval
respectful obeisances to him for I have become
Lord, Nārāyaṇa, told Him: “In order to achieve
happy by hearing the instructions of Śrīmad-
the fulfillment of all Your desires, just recite
Bhāgavatam. According to the Vaiṣṇava tradi-
Śrīmad-Bhāgavatam.” Lord Viṣṇu was very
tion, I served Śrīmad-Bhāgavatam for just one
pleased to receive this instruction from Lord
month. Due to the influence of this service, I
Nārāyaṇa. He engaged every month along with
have become the dear friend of Lord Kṛṣṇa, and
Lakṣmīdevī in the recitation of Śrīmad-
He therefore sent me to Vṛndāvana to serve his
Bhāgavatam. Thus He was able to maintain the
beloved gopīs. Although Kṛṣṇa eternally en-
creation. Whenever Lord Viṣṇu recites Śrīmad-
joys pastimes in Vṛndāvana, His beloved gopīs
Bhāgavatam, Lakṣmīdevī listens. This takes
were afflicted by feelings of separation. He
one full month. And whenever Lakṣmīdevī
therefore sent me here to impart the teachings
speaks Śrīmad-Bhāgavatam and Viṣṇu listens,
of Śrīmad-Bhāgavatam to the gopīs. The gopīs
it takes two months to relish the mellows of the
of Vraja were thus freed from the pains of sep-
Śrīmad-Bhāgavatam. At that time the taste of
aration by accepting the teachings of Śrīmad-
those topics become extremely palatable. The
Bhāgavatam according to their own intelli-
reason for this is that Viṣṇu is engaged in main-
gence. Even though I do not understand the
taining the creation, therefore He is preoccu-
mystery of Śrīmad-Bhāgavatam, still I have ex-
pied with many thoughts. But this is not the
perienced the wonder of this great literature.
case with Lakṣmīdevī, who is fully peaceful.
When the demigods, headed by Lord Brahmā,
The topics of Śrīmad-Bhāgavatam are therefore
prayed to Lord Kṛṣṇa that He shall return to His
more elaborately manifested in her heart.
own abode, at that time, under a banyan tree,
Thereafter the Lord engaged Śiva in the the Lord personally taught me the mystery of
work of annihilation. In order to expand his Śrīmad-Bhāgavatam. As a result of that instruc-
own ability, Śiva also prayed to the Lord. tion my intelligence became fixed and I pro-
ceeded to Badarikāśrama and attained perfec-
Śrī Rudra said: O Lord of lords, I have the
tion. Since then I am living here in Vraja as a
power to engage in three types of destruction—
creeper.
perpetual, occasional, and partial. But, O Lord,
I have no power at all for the final destruction. O Parīkṣit, I am therefore living here at
Nārada-kuṇḍa. The devotees will realise Lord
925
Kṛṣṇa by serving Śrīmad-Bhāgavatam. There- of Bharata-varsa will achieve eternal happiness

fore I will explain Śrīmad-Bhāgavatam for the by hearing Śrīmad-Bhāgavatam. The great sage
benefit of the devotees of the Lord. This will be Śrīla Śukadeva Gosvāmī, who is the repre-
possible only with your help. sentative of Lord Kṛṣṇa, the son of Nanda
Mahārāja, will recite Śrīmad-Bhāgavatam to
Śrīla Sūta Gosvāmī said: After hearing this,
you. There is no doubt about it. O King, you
Mahārāja Parīkṣit offered his obeisances to Ud-
will attain the eternal abode of Lord Kṛṣṇa, the
dhava and said to him: O Uddhava, servant of
king of Vraja, by hearing Śrīmad-Bhāgavatam,
Lord Hari! You should certainly narrate
and Śrīmad-Bhāgavatam will then later be
Śrīmad-Bhāgavatam. Whatever is necessary
propagated throughout the world.
for me to do in this regard, please order me.
Therefore, O King, prepare yourself to sub-
Uddhava was most pleased on hearing
due Kali.
Parīkṣit Mahārāja speak in this way and said: O
King! Since Lord Kṛṣṇa has left this world, the After Uddhava spoke in this way, Mahārāja
influence of Kali-yuga has become very prom- Parīkṣit offered obeisances to Uddhava and cir-
inent. Whenever auspicious activities are being cumambulated him, and he then left to eradi-
performed Kali certainly creates disturbances. cate Kali's influence in all directions.
Therefore you should go out and subdue the in-
Vajranābha then installed his son, Pratibāhu,
fluence of Kali everywhere. I will remain here
as the king of Mathurā. He stayed with his
by your arrangement and recite Śrīmad-
grandmothers simply for the purpose of hearing
Bhāgavatam for one month according to
Śrīmad-Bhāgavatam. Then at that place near
Vaiṣṇava tradition. The audience will thus rel-
Govardhana, Śrī Uddhava recited Śrīmad-
ish the mellows of Śrīmad-Bhāgavatam and at-
Bhāgavatam for one month. While relishing the
tain the Lord's eternal abode.
topics of Śrīmad-Bhāgavatam the listeners saw
Hearing Śrī Uddhava's instructions, Kṛṣṇa manifest everywhere along with His
Mahārāja Parīkṣit was pleased by the thought transcendental pastimes. The listeners could
of subduing Kali, but somewhat in anxiety he see themselves taking part in those transcen-
disclosed his mind to Uddhava. dental pastimes. Vajranābha saw himself situ-
ated at the right lotus foot of Lord Kṛṣṇa, and
Mahārāja Parīkṣit said: O Prabhu! I am ea-
thus felt relief from the pains of separation and
ger to bring Kali-yuga under my control as you
pleased with the beauty of that scene. All his
have instructed, but then how will I hear the
grandmothers, headed by Rohiṇī, were most
Śrīmad-Bhāgavatam? I have also come to take
surprised to see themselves situated as the ef-
shelter at your feet, so you should also be mer-
fulgence and portion of the moonlike Kṛṣṇa,
ciful to me.
who inaugurates the night of the rasa dance.
Hearing the king's words, Uddhava said: O Being cured of the disease of separation from
King, there is no need for you to be worried, for their beloved life and soul, they entered their
you are the most eligible candidate to receive supreme destination.
the Śrīmad-Bhāgavatam. People in this world
Other people who were present there also
are always engaged in various kinds of fruitive
disappeared and entered the Lord's eternal pas-
activities and they do not even know the im-
times. They all enjoy pastimes with Kṛṣṇa in
portance of hearing Śrīmad-Bhāgavatam. O
the kuñjas of Govardhana, the pasturing
King, by your mercy many people in this land
926
grounds and forest of Vṛndāvana. The devotees Lord Brahmā. O brāhmaṇas, only personalities
who are greedy for attaining the mellows of such as Brahmā, Viṣṇu, and Śiva are able to at-
transcendental love can always see these pas- tain their desired goal by merging into the
times. ocean of the unlimited Śrīmad-Bhāgavatam,
others are able.
Śrīla Sūta Gosvāmī said: Whoever chants or
hears these pastimes of attaining the Lord's lo- Whatever Śrīla Vedavyāsa has described in
tus feet will certainly attain those lotus feet, and the conversation between Parīkṣit Mahārāja
all his miseries from time immemorial will be and Śukadeva Gosvāmī for the benefit of the
destroyed forever. less intelligent, that is known as Śrīmad-
Bhāgavatam. Śrīmad-Bhāgavatam consists of
Chapter Four
18,000 verses, and it is the only shelter for
The Characteristics of Śrīmad-Bhāgavatam, those who are captured by the crocodile of Kali.
The Symptoms of the Speaker Now I will describe those who listen to
And the Listener, and Establishing Śrīmad-Bhāgavatam. There are two types of
listeners—superior and inferior. The superior
The Procedure for Hearing listeners are of four kinds—namely, cātaka
The sages headed by Śaunaka said: O Sūta, bird, swan, parrot, and fish. And the inferior lis-
may you live a long life and continue instruct- teners are also of four kinds—wolf, bhurunda
ing us. Today we have heard the wonderful glo- bird, bull, and camel.
ries of Śrīmad-Bhāgavatam from your mouth. Just as the cātaka bird does not take water
O Sūta, now please mercifully describe for us from any source other than the raincloud, one
the characteristics of Śrīmad-Bhāgavatam, its who does not hear any scripture or book other
authenticity, the procedure for hearing, and the than those related with Lord Kṛṣṇa is called a
symptoms of the speaker and the listener. cātaka listener.
Śrīla Sūta Gosvāmī said: The characteristics Just as the swan can extract milk from a mix-
of Śrīmad-Bhāgavatam and the Personality of ture of milk and water, one who can extract the
Godhead are both eternal, full of knowledge essential topics of Lord Kṛṣṇa while listening
and bliss. to various topics is called a swan listener.
You should know that whatever transcen- Just as a parrot can recite to its master and
dental, sweet words come from the mouths of others whatever it is taught, one who can nicely
those whose hearts are attached to Kṛṣṇa, those repeat the topics he has heard from the scrip-
statements are Śrīmad-Bhāgavatam. You tures to his guru and other listeners is called a
should also know that Śrīmad-Bhāgavatam parrot listener.
consists of knowledge, realized knowledge,
and the four limbs of devotional service, such Just as the fish that is situated in an ocean of
as hearing and chanting. It is expert in eradicat- condensed milk quietly drinks milk without
ing the influence of māyā, the illusory energy. blinking its eyes, one who quietly hears
Śrīmad-Bhāgavatam while relishing the topics
Who can understand the authenticity of and staring unblinking at the speaker is called a
Śrīmad-Bhāgavatam, which is the unlimited fish listener.
sound representation of the Lord? In the begin-
ning of creation, Lord Hari spoke four verses to
927
Just as the cry of the wolf frightens the deer They are the well-wishers of all, they are mer-
which is attracted by the sweet sound of a flute ciful to the fallen, and they are expert in learn-
in the forest, the foolish listener whose loud ing the truth by various arguments.
noises create pain to the devotees engaged in
Now, O brāhmaṇas, please hear the proce-
hearing the sweet topics of Śrīmad-
dure for hearing Śrīmad-Bhāgavatam in the
Bhāgavatam is called a wolf listener.
land of Bharata. Simply by hearing these rules
Just as the bhurunda bird that lives in the one enjoys everlasting happiness.
Himalayas tells others whatever instruction it
There are four kinds of service to the
has heard without practicing himself, one who
Śrīmad-Bhāgavatam—sattvic, rajasic, tamasic,
teaches others but does not follow those in-
and nirguṇa.
structions is called a bhurunda listener.
Enthusiastic service which is joyfully per-
Just as the bull does not distinguish between
formed in seven days, like a pompous sacrifice
eating sweet grapes or pungent oilcakes, the
with various types of worshipable ingredients
blind person who listens to everything but has
and hard labor, is called rajasic bhāgavata-sevā.
no intelligence to discriminate between good
and bad is called a bull listener. Service which is peacefully performed over
a month or two, while relishing the topics and
Just as the camel rejects the sweet mango
thus increasing one's ecstasy, is called sattvic
leaves and chews instead the bitter neem
bhāgavata-sevā.
leaves, one who rejects the sweet narrations
about the Lord and hears instead mundane top- Service which continues for one year, which
ics is called a camel listener. is performed lazily yet faithfully, which gives
happiness, and in which both rememberance
Apart from these two categories of listeners,
and forgetfulness are present, is called tamasic
there are many further sub classifications such
bhāgavata-sevā.
as bumblebees and asses which one should un-
derstand by the symptoms of their normal be- Service in which there is no consideration of
havior. time factor but continues on with love and de-
votion, is called nirguṇa bhāgavata-sevā.
Speakers say the topmost listener is he who
comes before the speaker, offers due obei- Please know for certain that Mahārāja
sances, and is eager and expert in hearing the Parīkṣit and Śukadeva Gosvāmī performed
pastimes of Lord Hari, after rejecting all types nirguṇa bhagavata-sevā. Although the hearing
of mundane topics. He humbly engages in hear- continued for only seven days, that was because
ing with folded hands like a disciple, he has full Mahārāja Parīkṣit's life continued for that dura-
faith in the Lord, he is attached to asking question only.
tions, and he always contemplates the subject One should hear Śrīmad-Bhāgavatam in any
he has heard. He is a dear friend of the Lord's place or in any way one desires—whether
devotees. sattvic, rajasic, tamasic, or nirguṇa.
The topmost speakers, who are respected by Śrīmad-Bhāgavatam is the only wealth of
all sages, are those whose hearts are attached to those who are completely devoid of material
the Lord without hankering for anything else. desires, and greedy to relish hearing and chant-
ing the pastimes of Lord Kṛṣṇa.
928
Śrīmad-Bhāgavatam is the medicine to cure speaker or listener—will certainly attain his

the material disease of those who are indiffer- goal, even if delayed.
ent to the miseries of material existence and de-
The speaker and listener who desire wealth
sire liberation. Therefore everyone should care-
will attain their desired goal if they act under
fully serve Śrīmad-Bhāgavatam.
rules and regulations. But those transcendental
The karmīs, who are greedy for material en- speakers and listeners who desire Kṛṣṇa will
joyment and advancement in material life, will undoubtedly attain their goal even if they do not
attain everything they desire just by serving follow the rules and regulations, because love
Śrīmad-Bhāgavatam in Kali-yuga. of God is the only rule for such persons.
In Kali-yuga it is extremely rare to attain A person with material desires must rigidly
perfection on the path of karma due to a lack of follow all the rules through to completion. He
physical ability, wealth, and knowledge. There- should regularly take bath in the morning, and
fore those who wish auspiciousness should after performing his daily worship he should
serve Śrīmad-Bhāgavatam in all respects. accept the caraṇāmrtā of Lord Hari.
The topics of Śrīmad-Bhāgavatam are able Thereafter the speaker or listener should
to give one wealth, children, wife, elephants, worship their spiritual master and Śrīmad-
horses, fame, palatial residences, and a king- Bhāgavatam with proper ingredients. They
dom without rivals. should hear and chant Śrīmad-Bhāgavatam in a
joyful mood.
By serving the Śrīmad-Bhāgavatam one
with material desires can enjoy all his desired One should take a vow of silence, and eat
results in this world and attain the abode of the only milk or sweet rice. He should sleep on the
Supreme Lord after giving up his body. ground, give up all anger and greed, and prac-
tice the vow of brahmācārya.
One should serve anyone absorbed in dis-
cussing the topics of Śrīmad-Bhāgavatam with After finishing the recitation of Śrīmad-
one's body and wealth. Bhāgavatam, one should constantly chant the
holy name of the Lord, and on the last day he
By serving those who are absorbed in
should remain awake at night and then feed the
Śrīmad-Bhāgavatam, one can attain the results
brāhmaṇas and satisfy them with charity.
of serving Śrīmad-Bhāgavatam.
One should then worship his spiritual master
There are two types of reciters and listeners
after offering him cloth, ornaments, and cows.
of the Śrīmad-Bhāgavatam. Some desire Kṛṣṇa
Anyone who renders service to the Śrīmad-
and some desire material prosperity. Material
Bhāgavatam according to these regulations will
prosperity refers to anything not related to
surely achieve the fulfillment of all his desires.
Kṛṣṇa. So if the reciter and listener are of the
same category, then the happiness from serving A person with material desires can obtain a
Śrīmad-Bhāgavatam increases. beautiful wife, children, kingdom, or wealth if
he so desires. But such desires are a mockery to
If the reciter and the listener are not of the
the stature of Śrīmad-Bhāgavatam.
same category, then there is a contradiction and
no result is attained. Such a situation is called Śrīmad-Bhāgavatam is the ripened fruit of
rasābhāsa, or overlapping of mellows. But a the desire tree of Vedic literature. It has been
person who desires Kṛṣṇa—whether as a bestowed to the world in this age of Kali by Śrī
929
Śukadeva Gosvāmī and has become more nec- long his forefathers consume milk, ghee,
tarean by the touch of his lips. It is the direct honey, and water.
means of attaining Lord Kṛṣṇa, and it eternally
One who with devotion gives the gift of
bestows love of God.
Śrīmad-Bhāgavatam to a Vaiṣṇava resides in
Chapter Five My abode for millions of kalpas.
Description of the Results of Hearing One who always worships Śrīmad-
Bhāgavatam in his house satisfies the demigods
Śrīmad-Bhāgavatam, and the Condition
for the duration of one kalpa.
Of Those Who are Averse to Such Hearing
If even a half or a quarter of a verse of
The Supreme Lord said: O Grandfather Śrīmad-Bhāgavatam is kept in one's house that
Brahmā, one should regularly hear the famous is glorious. For what is the need of accumulat-
Śrīmad-Bhāgavatam with faith. Know for cer- ing thousands of other literatures?
tain that such hearing is the only means of sat-
In Kali-yuga, one who does not keep
isfying Me.
Śrīmad-Bhāgavatam in his house can never be
One who daily reads Śrīmad-Bhāgavatam delivered from the control of Yamarāja.
will attain with every syllable the results of giv-
In Kali-yuga, how can one be considered a
ing a brown cow in charity.
Vaiṣṇava who does not keep Śrīmad-
One who daily reads or hears even a half or Bhāgavatam in his house? He is more abomi-
a quarter of a verse of Śrīmad-Bhāgavatam at- nable than a caṇḍāla.
tains the results of giving one thousand cows in
My dear son, lord of the universe. For My
charity.
pleasure and the pleasure of the Vaiṣṇavas one
My dear son, one who daily reads Śrīmad- should keep Śrīmad-Bhāgavatam with devo-
Bhāgavatam with full concentration attains the tion.
results of studying the eighteen Purāṇas.
In Kali-yuga, wherever the auspicious
Vaiṣṇavas like Prahlāda Mahārāja are al- Śrīmad-Bhāgavatam is recited, I reside, along
ways present wherever the topics of Śrīmad- with all the demigods.
Bhāgavatam are discussed. Those who worship
My dear son, all the holy rivers, kuṇḍas, and
Śrīmad-Bhāgavatam are beyond the jurisdic-
lakes, all sacrifices, the seven sacred cities—
tion of Kali.
Ayodhyā, Mathurā, Māyā (Haridvāra), Kāśī,
Those persons who worship the Vaiṣṇava Kāñci, Avantī (Ujjain), and Dvārakā—and all
literature Śrīmad-Bhāgavatam in their house the holy mountains are present where Śrīmad-
are freed from all sins and they become wor- Bhāgavatam is discussed.
shipable by even the demigods.
O lord of the universe, one should hear
In the age of Kali, I become very pleased Śrīmad-Bhāgavatam in order to attain fame, re-
with those who regularly worship Śrīmad- ligiosity, victory, freedom from sin, or libera-
Bhāgavatam in their house and dance without tion.
fear.
By hearing Śrīmad-Bhāgavatam one be-
O My dear son, as long as Śrīmad- comes religious and he lives a long life, free
Bhāgavatam is present in one's house, for that from disease and all sinful reactions.
930
O lord of the universe, I speak the truth:

those who do not hear the topmost literature,
Śrīmad-Bhāgavatam, or do not express happi-
ness after hearing it are kept under Yamarāja's
jurisdiction.
O My dear son, there is no one more sinful
than one who does not go anywhere to hear
Śrīmad-Bhāgavatam, especially on the day of
Ekādaśī.
I reside in the house of one who has kept
there a verse, a half verse, or even a quarter of
a verse of Śrīmad-Bhāgavatam.
The purity one attains by hearing Śrīmad-
Bhāgavatam cannot be attained by visiting Ba-
darikāśrama or taking bath in the confluence at
Prayāga.
O four-headed Brahmā, I go wherever the
topics of Śrīmad-Bhāgavatam are discussed,
just as a cow spontaneously follows her calf.
I never leave one who enjoys speaking or
hearing Śrīmad-Bhāgavatam. One who does
not offer respects after seeing the auspicious
Śrīmad-Bhāgavatam loses the pious credits he
accumulated over the past year.
I am unlimitedly pleased with one who
stands in respect and then offers obeisances
upon seeing Śrīmad-Bhāgavatam.
A person who circumambulates Śrīmad-
Bhāgavatam achieves the results of an aśva-
medha-yajña with every step. Of this there is no
doubt.
931

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Srimad Bhagavata

Translations from the Srimad Bhagavatam

aham evāsam evāgre

ṛte ’rthaṁ yat pratīyeta

kaumāra ācaret prājño

vande ’haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

rādhā kṛṣṇa-praṇaya-vikṛtir hlādinīśaktir asmād

navadvīpe avatari´ rādhā-bhāva aṅgīkari´

tina vāñchā abhilāṣī´ śacī-garbhe parakāśi´

• A saintly person does not speak with women unnecessarily.

 These are the characteristics of a bona fide spiritual master.

purananam idam tatha

 This is sadhu pramana.

 Detachment without bhakti is worthless.

Canto 1: Creation Once, in a holy place in the forest of

Lord have mentioned the source of such began to speak (4).

they evolve the creation in conjunction with Rākṣasas” (21).

(34). heard the nectar flowing from the moonlike

(25). The Personality of Godhead Kapila said:

identity and became free from material affec- (6).

research, by controlling the mind, by subduing SB 3.33: Activities of Kapila

forest (67). of Dhruva (9).Just like serpents, who cannot

of Lord Rāmacandra (63. human beings, Mahārāja Pṛthu, followed that

lives.(12) qualified with brahminical qualities to be as

flowed from his eyes, so much so that he could the river.(4)

Bharata the father.(4) Jaḍa Bharata behaved before his

abode atop Mount Meru.(4) branches.(10)

He be subjected to tribulations by the kidnap- self-realization.(9) In his own book, known as

silence returned to his home.(9) fortune.” Although Indra was surrounded by

abode.(40) burden of these reactions with folded hands. He

for sense gratification through material opu- Supreme Personality of Godhead.(43) My

wife.(36) who will be able to kill Indra. However, if you

for festivals as stated in the Gṛhya-sūtras. Canto 7: The Science of God

hatred. Although the Lord is always above ma- (11)

made as if the goddess of fortune of the entire

friend of everyone. To respectable persons he was always affected by Kṛṣṇa consciousness,

be killed by all means. (38) which can never be straightened, because he

Nṛsiṁhadeva with Prayers asuras, to offer suitable prayers to satisfy the

O my Lord, all the demigods, headed by

The great saint Nārada said: Thus Lord

Nārada Muni continued: After Prahlāda

of King Priyavrata. Among the sons of this

abode is on an island called Śvetadvīpa, which

The demigods and demons were frustrated

Śukadeva Gosvāmī said: Thereafter, the de-

O King, when Namuci, another demon, saw

Śukadeva Gosvāmī said: O King, having

Lord Viṣṇu. (7) Mahārāja. (17)

Aditi said: O my respected brāhmaṇa hus-

Dvādaśī, one should observe the vow of sub-

Śukadeva Gosvāmī said: After speaking in

whose beautiful limbs contributed equally to Supreme Personality of Godhead, Vāmana-

of His body were all the drugs and herbs. In His

The Supreme Personality of Godhead said:

of Godhead, Vāsudeva, who is the transcenden-

Rathītara had no sons, and therefore he re-

We are completely in ignorance. Therefore, of knowledge. (27)

the King of Videha, just as a tiger seizes unpro-

the forests, the rivers, the hills and mountains,

Śukadeva Gosvāmī continued: Once while

O Mahārāja Parīkṣit, the son of Kṛtadhvaja

SB 9.14: King Purūravā Enchanted by Ur-

SB 9.19: King Yayāti Achieves Liberation