{"SB1.1#p0001": "�\n\nSri\nd\n-gavat\n\nm\n\nFirst canto-Part one\n\nHI\n\nivine Gra\n\nA.C. Bhal\nWith a Short Life Sketch\n\nof Lord Sn Caitanya Mahaprabhu,\n\nthe Ideal Preacher of Bhagavata-dharma,\nand the Original Sanskrit Text, Its Roman Transliteration,\nSynonyms, Translation and Elaborate Purports by\n\nHis Divine Grace\nA.C. Bhaktivedanta swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\new York\n\n·\n\nLos Angeles . London . Bombay\n\n", "SB1.1#p0016": "Copyright © 1972\n\nby the Bhaktivedanta Book Trust\n\nLibrary of Congress Catalogue Card Number: 70-127183\nInternational Standard Book\n\number: 0-912776-27-7\n\nALL RIGHTS RESERVED\n\nReaders interested in the subject matter of this book\nare invited by the International Society for Krishna Consciousness\nto correspond with its Secretary.\nInternational Sociely for Krishna Consciousness\n\n3764 Watseka Ave.\nLos Angeles, Calif. 90034\n\nThe Bhaktivedanta Book Trust\n32 Tiffany Place\n\n:\n\nBrooklyn ,\\e\" York\n\nI I �11\n\n376-1 \\\\atsel..a \\,enue\nLo• A ngelc>. California 9003-1\n\n7 Uury Place\n\nGandhi Gram Road\n\nBloorn,Lury. \\\\.C. I\n\nJuhu. llornbay-51\n\nLondon\n\nPrinted by Dai\n\nippon Printing Co .. Ltd .. T�kyo, japan\n\n", "SB1.1#p0017": "To\nSrlla Prabhupada\nBhaktisiddhanta Sarasvatl\nGosvamT Maharaja\n\ncfMY\" �piritual cfMaster\nOn the 26th Annual Ceremony of His\nDisappearance Day\n\nHe lives forever by his divine instructions\nand\nthe follower lives with him.\n\n", "SB1.1#p0018": "TABLE OF CONTENTS\nPreface\n\n1\n\nIntroduction\n\ns\n\nConception of God and the Absolute Truth\n\n5\n\nSource of Material Energy\n\n6\n\nPreacher of Srimad-Bhligavatam\n\n6\n\nScience of Kr�J;J.a and Its Need\n\n7\n\nSri Caitanya Mahaprabhu\n\n7\n\nHis Mission\n\n8\n\nHis Birth\n\n10\n\nHis Early Childhood\n\n11\n\nHis Student Life\n\n12\n\nHis Civil Disobedience\n\n13\n\nReclaiming the Sinners\n\n15\n\nHis Sannyiisa\n\n18\n\n�ira-cora Gopinatha\n\n19\n\nMeeting with Bhattacarya\n\n22\n\nHis Discourse on the Vedanta\n\n22\n\nHis Meeting with Ramananda Raya\n\n29\n\nImportance of Submissive Hearing\n\n30\n\nInstructive Story of Junior Haridasa\n\n32\n\nPower of the Sank\"irtana Movement\n\n33\n\nHis Talks with the l\\layavadi Sannyiisi Prakasananda\n\n34\n\nThe Lord Visits Mathura and V rndavana\n\n37\n\nH e Converts Pathans t o the V ai�J;Iava Cult\n\n38\n\nvz\n\n", "SB1.1#p0019": "uu\n\nObstacles on the Path of Devotion\n\n39\n\nEight Modes of Prayer by a Pure Devotee\n\n40\n\nCHAPTER ONE\n\nQuestions by the sages\n\n43\n\nPurpose of the Giiyatri Mantra\n\n44\n\nParame5vara the Supreme\n\n46\n\nThree Divisions of Vedic Ways\n\n53\n\nExchange of Rasas Between Two Equals\n\n57\n\nWatering the Root of the Tree\n\n60\n\nSymptoms of Men in the Age of Quarrel or Kali\n\n67\n\nScriptures Summarized\n\n68\n\nGlories of the N arne of the Lord\n\n7l\n\nReal Remedy for Peace in the World\n\n74\n\nIncarnation of Godhead Is Distinguished\n\n78\n\nCHAPTER TWO\n\nDivinity and Divine service\n\n83\n\nObeisances unto the Spiritual Master and the Lord\n\n84\n\nSrimad-Bhiigavatam Summarized\n\n86\n\nScope of Sense Satisfaction\n\n98\n\nDefinition of the Absolute Truth\n\n99\n\nProcess of Its Realization\n\n100\n\nDuty of All Classes of Human Beings\n\n101\n\nServ1ce unto the D evotees\n\n106\n\nThe Book and the Person Bhiigavata\n\nl 09\n\nSeeing the Lord\n\nIll\n\nForms of the Lord and the Living Beings\n\n117\n\nQuality of Worship and the D emigods\n\n121\n\nLord Sri. Kf!)l).a, or Vasudeva, Is All in All\n\n125\n\nHe is All-Pervading\n\n128\n\n", "SB1.1#p0020": "vm\n\nCHAPTER THREE\n\nKf�r:ta Is the source of All Incarnations\n\n135\n\nPuru�a Incarnations: the Cause of 1atter\n\nand the Material World\n\n136\n\nFrom Him Brahma Is Manifested\n\n137\n\nDescription of the Universal Form\n\n139\n\nShort Description of Various Incarnations\n\n142\n\n1st: Kumaras Incarnation\n\n144\n\n2nd: Sukara Incarnation\n\n145\n\n3rd: Narada Incarnation\n\n146\n\n4th: Nara Narayal)a Incarnation\n\n14 7\n\n5th: Kapila, the Author of Sankhya Philosophy\n\n148\n\n6th: Dattatreya Incarnation\n\n149\n\n7th: Y ajna Incarnation\n\n149\n\n8th: ].l�abha Incarnation\n\n151\n\n9th: Prthu Incarnation\n\n152\n\nlOth: Matsya Incarnation\n\n153\n\n11th: Kurma Incarnation\n\n154\n\n12th: Dhanvantari Incarnation\n\n155\n\n13th: Mohiru Incarnation\n\n155\n\n14th: Nrsimha Incarnation\n\n155\n\n15th: Vamana Incarnation\n\n156\n\n16th: Bhrgupati (Parasurama) Incarnation\n\n157\n\n17th: Vyasadeva Incarnation\n\n157\n\n18th:Rama Incarnation\n\n158\n\n19th: Balariima Incarnation\n\n160\n\n20th: Kr�r:ta Incarnation\n\n160\n\n21st: Buddha Deva Incarnation\n\n161\n\n22nd: Kalki Incarnation\n\n164\n\nLord Kr�r;ta, the Original Personality of Godhead\n\n167\n\nHis Viriita-nl.pa, an Imagination\n\n171\n\n", "SB1.1#p0021": "tX\n\nThe Lord and the Living Being Are Both Spirit\n\n172\n\nSelf-realization Means Seeing the Lord\n\n174\n\nHe is Unknowable by Mental Speculation\n\n178\n\nSrimad-Bhii.gavatam Is the Cream of Histories\n\n183\n\nThe Mode of Its Reception\n\n185\n\nSrimad-Bhii.gavatam Is the Representation of Lord Kr�Qa 186\nSrimad-Bhii.gavatam and Its Incompatibilities\n\n18R\n\nCHAPTER FOUR\n\nAppearance of SrT Narada\n\n191\n\nParamaharhsa Sukadeva Gosvam1\n\n196\n\nThe Ideal King, Maharaja Par!k�it\n\n203\n\nBirthdate of Vyasadeva\n\n205\n\nHis Activities in Preparing Transcendental Works\n\n206\n\nVedas Entrusted to Different Scholars\n\n210\n\nVedas Made Easy for the Less Intelligent Class\n\n213\n\nMercy of Vyasadeva\n\n213\n\nUnworthy Sons of the Higher Castes\n\n214\n\nDissatisfaction of Vyasadeva and Its Cause\n\n218\n\nCHAPTER FIVE\n\nNarada's Instructions on SrTmad-Bhagavatam\nfor vvasadeva\nThe Mind and the Body\n\n223\n224\n\nIdentification of Self with the Body or Mind Is the\nCause of Despondency\n\n22 7\n\nThe Cause Explained\n\n229\n\nFlowery Language Without Divinity Is Condemned\n\n232\n\nNeed of Preaching Snmad-Bhii.gavatam\n\n234\n\nNothi11g is Good without God\n\n235\n\nBe Fixed Upon the Complete Whole\n\n240\n\n", "SB1.1#p0022": "X\n\nHuman Frailties\n\n241\n\nA Boon to the Layman\n\n243\n\nThe Prime Duty\n\n246\n\nThe Permanent Gain\n\n248\n\nPersonal and Impersonal Features of the Lord\n\n250\n\nPurpose of all Cultural Assets\n\n253\n\nThe Bhaktivediintas\n\n257\n\nPrinciples of Saintly Association\n\n258\n\nMiraculous Act of Hearing Bhiigavatam\n\n260\n\nEffects of Spiritual Association\n\n262\n\nDuties of a Neophyte\n\n263\n\nReal Spirih1al Master\n\n264\n\nMeaning of Surrender\n\n267\n\nThe Cause of Miseries\n\n270\n\nImport of Bhakti-yoga\n\n271\n\nCent Percent Engagement\n\n273\n\nSound as Form\n\n276\n\nConcluding Instruction of Narada\n\n278\n\nCHAPTER SIX\n\nconversation Between Narada and vvasa\n\n281\n\nFurther Inquiry by Vyasadeva\n\n281\n\nHistory of Narada's Previous Life\n\n285\n\nHis Touring\n\n289\n\nHis Momentous Hankering for the Lord\n\n292\n\nSeeing the Lord\n\n294\n\nMessage of Godhead\n\n298\n\nNiirada 's Eternal Engagement\n\n302\n\nHis Transcendental Body\n\n303\n\nHis Reappearance\n\n305\n\nHis Freedom of Movement in All Planets\n\n307\n\n", "SB1.1#p0023": "Xl\n\nThe Lord His Constant Companion\n\n309\n\nComparative Importance of Bhakti-yoga and Mystic\nPowen\n\n312\n\nCHAPTER SEVEN\nThe son Of oro�Ja Punished\n\n317\n\nVyasadeva's Meditation\n\n317\n\nHis Clear Conception\n\n320\n\nActs of Miiyii, the Illusory Energy\n\n322\n\nEffects of Bhakti-yoga\n\n324\n\nEffects of Hearing Srimad-Bhiigavatam\n\n326\n\nFirst Student of Srimad-Bhiigavatam\n\n328\n\nSpecial Attraction of the Great Literature\n\n329\n\nThe Heart and Soul of the Devotees\n\n334\n\nIn Continuation of the Battle of Kuruk�etra\n\n337\n\nThe Killing of the Five Sons of Draupadi\n\n338\n\nRelease of the Brahmastra\n\n341\n\nLord Kr�Qa, the Transcendence\n\n343\n\nNature of His Incarnation\n\n346\n\nArrest of Asvatthama\n\n353\n\nThe Briihmara and the Brahma-bandhu\n\n354\n\nAnimal Killer Condemned\n\n357\n\nLord Kr�J:ta Orders the Killing of Asvatthama\n\n358\n\nFrailties of Women\n\n361\n\nLord Kr�J:ta Solves the Dilemma\n\n371\n\n", "SB1.1#p0024": "Preface\nWe must know the present need of human society. And what is that\nneed? Human society is no longer bounded by geographical limits to\nparticular countries or communities. Human society is broader than in the\nMiddle Ages, and the world tendency is toward one state or one human\n\nThe ideals of spiritual communism, according to SrimadBhiigavatam, are based more or less on the oneness of the entire human\n\nsociety.\n\nsociety, nay, on the entire energy of living bein gs . The need is felt by great\n\nthinkers to make this a successful ideology. Srimad-Bhiigavatam will fill\n\nthis need in human society. It begins, therefore, with the aphorism of\n\nVedanta\n\nphilosophy\n\n(janmiidy asya yata�) to establish the ideal of a\n\ncommon cause.\nHuman society, at the present moment, is not in the darkness of\noblivion. It has made rapid progress in the field of material comforts,\neducation and economic development throughout the entire world. But\nthere is a pinprick somehwere in the social body at large, and therefore\nthere are large-scale quarrels, even over less important issues. There is need\nof a clue as to how humanity can become one in peace, friendship and\nprosperity with a common cause. Srimad-Bhiigavatam will fill this need,\n\nfor it is a cultural presentation for the re-spiritualization of the entire\nhuman society.\n\nSrimad-Bhiigavatam should be introduced also in the schools and col­\n\nleges, for it is recommended by the great student devotee Prahlii.da\nMaharaja in order to change the demonic face of society.\n\nkaumiira iicaret priijiio dharmiin bhiigavatiin iha\ndurlabham miinu§am janma tad apy adhruvam arthadam\n(Bhiig. 7.6.1)\nDisparity in human society is due to lack of principles in a godless\ncivilization. There is God, or the Almighty One, from whom everything\nemanates, by whom everything is maintained and in whom everything is\nmerged to rest. Material science has tried to find the ultimate source of\ncreation very insufficiently, but it is a fact that there is one ultimate source\n1\n\n", "SB1.1#p0025": "2\n\nSrimad-Bhagavatam\n\nof everything that be. This ultimate source is explained rationally and\n\nauthoritatively in the beautiful Bhiigavatam or Srimad-Bhiigavatam.\n\nSrimad-Bhiigavatam is the transcendental science not only for knowing\n\nthe ultimate source of everything but also for knowing our relation with\nHim and our duty towards perfection of the human society on the basis of\n\nthis perfect knowledge. It is powerful reading matter in the Sanskrit\nlanguage, and it is now rendered into English elaborately so that simply by\n\na careful reading one will know God perfectly well, so much so that the\n\nreader will be sufficiently educated to defend himself from the onslaught\n\nof atheists. Over and above this, the reader will be able to convert\nothers to accept God as a concrete principle.\n\nSrimad-Bhiigavatam begins with the definition of the ultimate source.\n\nIt is a bona fide commentary on the Vedanta-sutra by the same author,\n\nSrila Vyasadeva, and gradually it develops into nine cantos up to .the\nhighest state of God realization. The only qualification one needs to study\n\nthis great book of transcendental knowledge is to proceed step by step\n\ncautiously and not jump forward haphazardly like with an ordinary book.\n\nIt should be gone through chapter by chapter, one after another. The\n\nreading matter is so arranged with its original Sanskrit text, its English\ntransliteration, synonyms, translation and purports so that one is sure to\n\nbecome a God realized soul at the end of finishing the first nine cantos.\n\nThe Tenth Canto is distinct from the first nine cantos, because it deals\n\ndirectly with the transcendental activities of the Personality of Godhead\n\nSri Kr�:t!a. One will be unable to capture the effects of the Tenth Canto\nwithout going through the first nine cantos. The book is complete in\n\ntwelve cantos, each independent, but it is good for all to read them in\nsmall instalhnents one after another.\n\nI must admit my frailties in presenting Srimad-Bhiigavatam, but still I\n\nam hopeful of its good reception by the thinkers and leaders of society on\nthe strength of the following statement of Srimad-Bhiigavatam.\n\ntad viigvisargo janatiigha-viplavo\n\nyasmin pratiSlokam abaddhavaty api\n\nnii mii ny anantasya ya.So 'nkitiini yac\nchr�vantigiiyantigr�anti sadhava�\n\n(Bhiig. 1.5.11)\n\"On the other hand, that literature which is full with descriptions of\n\nthe transcendental glories of the name, fame, form and pastimes of the\n\n", "SB1.1#p0026": "Preface\n\n3\n\nunlimited Supreme Lord is a transcendental creation meant to bring about\na revolution in the impious life of a misdirected civilization. Such tran·\nscendental literatures, even though irregularly composed, are heard, sung\nand accepted by purified men who are thoroughly honest.\"\n\nOm Tat Sat.\nA.C. Bhaktivedanta Swami\nDated at Delhi\nDecember 15, 1962\n\n", "SB1.1#p0027": "Introduction\nThe conception of God and the conception of Absolute Truth are not\non the same level. The\n\n$nmad-Bhiigavatam hits on the target of the\n\nAbsolute Truth. The conception of God indicates the controller, whereas\nthe conception of the Absolute Truth indicates the summum bonum or\nthe ultimate source of all energies. There ia no difference of opinion about\nthe personal feature of God as the controller because a controller cannot\nbe impersonal. Of course modern government, especially democratic\ngovernment, is impersonal to some extent, but ultimately the chief\nexecutive head is a person, and the impersonal feature of government is\nsubordinate to the personal feature. So without a doubt whenever we refer\nto control over others we must admit the existence of a personal feature.\nBecause there are different controllers for different managerial positions,\n\nthere may be many small gods. According to the Bhagavad-gitii any\n\ncontroller who has some specific extraordinary power is called a vibhuti­\n\nmat sattva, or controller empowered by the Lord. There are many vibhutimat sattvas, controllers or gods with various specific powers, but the\nAbsolute Truth is one without a second. This Srimad-Bhiigavatam desig·\nnates the Absolute Truth or the summum bonum as the param satyam.\nThe author of Srimad-Bhiigavatam, Snl.a Vyasadeva, first offers his\nrespectful obeisances unto the param satyam (Absolute Truth), and because the param satyam is the ultimate source of all energies, the param\nsatyam is the Supreme Person. The gods or the controllers are undoubtedly\npersons, but the param satyam from whom the gods derive powers of\ncontrol is the Supreme Person. The Sanskrit word iSvara (controller)\nconveys the import of God, but the Supreme Person is called the paramesvara, or the supreme iSvara. The Supreme Person or paramesvara is the\nsupreme conscious personality, and because He does not derive any power\nfrom any other source, He is supremely independent. In the Vedic literatures Brahma is described as the supreme god or the head of all other gods\n\nlike Indra, Candra, Varupa,. etc., but the $rimad-Bhiigavatam confirms that\neven Brahma is not independent as far as his power and knowledge are\nconcerned. He received knowledge in the form of the\n\nVedas from the\n\nSupreme Person who resides within the heart of every living being. That\nSupreme Personality knows everything directly and indirectly. Individual\ninfinitesimal persons, who are parts and parcels of the Supreme Personality,\nmay know directly and indirectly everything about their bodies or external\n5\n\n", "SB1.1#p0028": "Srimad-Bhagavatam\n\n6\n\nfeatures, hut the Supreme Personality knows everything about both His\n\nexternal and internal features.\nThe words janmiidy\n\nasya suggest that the source of all production,\n\nmaintenance or destruction is the same supreme conscious person. Even in\n\nour present experience we can know that nothing is generated from inert\nmatter, hut inert matter can be generated from the living entity. For instance, by contact with the living entity, the material body develops into a\n\nworking machine. Men with a poor fund of knowledge mistake the bodily\nmachinery to be the living being, hut the fact is that the living being is the\n\nbasis of the bodily machine. The bodily machine is useless as soon as the\n\nliving spark is away from it. Similarly, the original source of all material\nenergy is the Supreme Person. This fact is expressed in all the Vedic literatures, and all the exponents of spiritual science have accepted this truth.\n\nThe living force is called Brahman, and one of the greatest iiciiryas (teach­\n\ners), namely Sripada Sankaracarya, has preached that Brahman is substance\n\nwhereas the cosmic world is category. The original source of all energies is\nthe living force, and He is logically accepted as the Supreme Person. He is\ntherefore conscious of everything past, present and future, and also of each\nand every corner of His manifestations, both material and spiritual. An imperfect living being does not even know what is happening within his own\npersonal body. He eats his food hut does not know how this food is transformed into energy or how it sustains his body. When a living being is perfect, he is aware of everything that happens, and since the Supreme Person\nis all-perfect, it is quite natural that He knows everything in all detail. Con­\n\nsequently the perfect personality is addressed in the Srimad-Bhiigavatam\n\nas Vasudeva, or one who lives everywhere in full consciousness and in full\npossession of His complete energy. All of this is clearly explained in the\n\nSrimad-Bhiigavatam, and the reader has ample opportunity to study this\n\ncritically.\n\nIn the modern age Lord Sri Caitanya Mahaprahhu preached the Srimad­\n\nBhiigavatam by practical demonstration. It is easier to penetrate into the\n\ntopics of the Snmad-Bhiigavatam through the medium of Sri Caitanya's\ncauseless mercy. Therefore a short sketch of His life and precepts is inserted herein to help the reader understand the real merit of Srimad­\n\nBhiigavatam.\n\nIt is imperative that one learn the Srimad-Bhiigavatam from the person\nBhiigavatam. The person Bhiigavatam is one whose very life is SnmadBhiigavatam in practice. Since Sri Caitanya Mahaprahhu is the Absolute\nPersonality of Godhead, He is both Bhagavan and Bhiigavatam in person\nand in sound. Therefore His process of approaching the Srimad-Bhiigavatam\n\n", "SB1.1#p0029": "Introduction\n\n7\n\nis practical for all the people of the world. It was His wish that the\nSrimad-Bhiigavatam be preached in every nook and corner of the world by\nthose who happened to take their birth in India.\nThe Srimad-Bhiigavatam is the science of Kr�Qa, the Absolute Personality\nof Godhead of whom we have preliminary information from the text of\nthe Bhagavad-gitii. Sri Caitanya Mahiiprabhu has said that anyone, regardless of what he is, who is well versed in the science of Kr�!la (SrimadBhiigavatam and Bhagavad-gitii) can become an authorized preacher or\npreceptor in the science of Kf�J)a.\nThere is a need for the science of Kr�!la in human society for the good\nof all suffering humanity of the world, and we simply request the leaders\nof all nations to pick up this science of Kr�!la for their own good, for the\ngood of society and for the good of all the world's people.\n\nA SHORT SKETCH OF THE LIFE AND TEACHINGS OF LORD\nCAITANYA, THE PREACHER OF SRIMAD-BHAGA VATAM\nLord Sri Caitanya Mahiiprabhu, the great apostle of love of God and the\nfather of the congregational chanting of the holy name of the Lord,\nadvented Himself at Sridhama Mayiipura, a quarter in the city of Navadvlpa\nin Bengal, on the Phiilguni Piirl)imii evening in the year 1407 Sakabda\n(corresponding to February 1486 by the Christian calendar).\nHis father, Sri Jaganniitha Misra, a learned briihmafla from the district\nof Sylhet, came to Navadvipa as a student because at that time Navadvipa\nwas considered to be the center of education and culture. He domiciled on\nthe banks of the Ganges after marrying Srimati Sacidevi, a daughter of\nSn'1a Nilambara Cakravarti, the great learned scholar of Navadvlpa.\nJaganniitha MiSra had a number of daughters by his wife Srimati\nSacidevl, and most of them expired at an early age. Two surviving sons,\nSri ViSvariipa and ViSvambhara, became at last the object of their paternal\naffection. The tenth and youngest son, who was named ViSvambhara, later\nbecame known as Nimai Pal)�t and then, after accepting the renounced\norder of life, Lord Sri Caitanya Mahiiprabhu.\nLord Sri Caitanya Mahaprabhu exhibited His transcendental activities\nfor forty-eight years and then disappeared in the year 1455 Sakabda at\nPun.\n\nFor His first twenty-four years He remained at Navadvlpa as a student\nand householder. His first wife was Srimati Lak�mipriya, who died at an\nearly age when the Lord was away from home. When He returned from\n\n", "SB1.1#p0030": "\\\n\n8\n\nSrimad-Bhagavatam\n\nEast Bengal He was requested by His mother to accept a second wife, and\nHe agreed. His second wife was Snmati Vi��upriya Devi, who bore the\n\nseparation of the Lord throughout her life because the Lord took the order\n\nof sannyasa at the age of twenty-four when Srimati Vi��upriyii was barely\n\nsixteen years old.\n\nAfter taking sannyasa, the Lord made His headquarters at Jagannatha\n\nPuri due to the request of His mother, Srimati Sacidevi The Lord remained\n\nfor twenty-four years at Pun. For six years of this time He travelled\n\ncontinuously all over India (and especially throughout southern India)\npreaching the Srimad-Bhiigavatam.\n\nLord Caitanya not only preached the Srimad-Bhiigavatam but propa­\n\ngated the teaching of the Bhagavad-gitii as well in the most practical way.\n\nIn theBhagavad-gitii Lord Sri Kr�I}.a is depicted as the Absolute Personality\nof Godhead, and His last teachings in that great book of transcendental\nknowledge instruct that one should give up all the modes of religious\n\nactivities and accept Him (Lord Sri Kr��a) as the only worshipable Lord.\n\nThe Lord then assured that all His devotees would be protected from all\nsorts of sinful acts and that for them there would be no cause for anxiety.\n\nUnfortunately, despite Lord Sri Kr��a's direct order and the teachings\n\nof the Bhagavad-gitii, less intelligent people misunderstand Him to be\nnothing but a great historical personality, and thus they cannot accept\nHim as the original Personality of Godhead. Such men with a poor fund\n\nof knowledge are misled by many nondevotees. Thus the teachings of the\n\nBhagavad-gitii were misinterpreted even by great scholars. After the disap­\n\npearance of Lord Sri Kr��a there were hundreds of commentaries on the\n\nBhagavad-gitii by many erudite scholars, and almost every one of them was\nmotivated by self-interest.\n\nLord Sri Caitanya Mahaprabhu is the selfsame Lord Sri Kr��a. This time,\n\nhowever, He appeared as a great devotee of the Lord in order to preach'\n\nto the people in general, as well as to religionists and philosophers, about\n\nthe transcendental position of Sri Kr��a, the primeval Lord and the cause\n\nof all causes. The essence of His preaching is that Lord Sri Kr��a, who\n\nappeared at Vrajabhiimi (Vrndavana) as the son of the King of Vraja\n\n(Nanda Maharaja), is the Supreme Personality of Godhead and is therefore\n\nworshipable by all. Vrndavana-dhama is nondifferent from the Lord because\n\nthe name, fame, form and place where the Lord manifests Himself are all\nidentical with the Lord as absolute knowledge. Therefore Vrndavana-dhama\n\nis as worshipable as the Lord. The highest form of transcendental worship\nof the Lord was exhibited by the damsels of Vrajabhiimi in the form of\n\npure affection for the Lord, and Lord Sri Caitanya Mahiiprabhu recom-\n\n", "SB1.1#p0031": "Introduction\n\n9\n\nmends this process as the most excellent mode of worship. He accepts the\n\nSrimad-Bhiigavata Puriir-a as the spotless literature for understanding the\nLord, and He preached that the ultimate goal of life for all human beings\n\nis to attain the stage of premii or love of God.\n\nMany devotees of Lord Caitanya like Srila Vrndiivana-diisa Thakur, Sri\n\nLocanadiisa Thakur, Srila Kr�l).adiisa Kaviriija Gosviimi, Sri Kavikarpapura,\nSri Prabodhananda Sarasvati, Sri Rupa Gosvam1, Sri Sanatana Gosviimi,\n\nSri Raghunatha Bhatta Gosviim1, Sri Jiva Gosviim1, Sri Gopiila Bhatta\nGosviim1, Sri Raghuniitha Diisa Gosvam1 and in this latter age within two\nhundred years, Sri Visvanatha Cakravarti, Sri Baladeva Vidyabh�ana, Sri\n\nSyamananda Gosviimi, Sri N arottama-diisa Thakur, Sri Bhaktivinode Thakur\n\nand at last Sri Bhaktisiddhiinta Sarasvati Thakur (our spiritual master) and\n\nmany other great and renowned scholars and devotees of the Lord, have\n\nprepared voluminous books and literatures on the life and precepts of the\n\nLord. Such literatures are all based on the siistras like the Vedas, Puriir-as,\nUpan4ads, Riimiiyar-a, Mahiibhiirata and other histories and authentic\nliteratures approved by the recognized iiciiryas. They are unique in composition and unrivaled in presentation, and they are full of transcendental\nknowledge. Unfortunately the people of the world are still ignorant of\n\nthem, but when these literatures, which are mostly in Sanskrit and Bengali,\n\ncome to light the world and when they are presented before thinking\n\npeople, then India's glory and the message of love will overflood this\nmorbid world, which is vainly searching after peace and prosperity by\n\nvarious illusory methods not approved by the iiciiryas in the chain of\n\ndisciplic succession.\n\nThe readers of this small description of the life and precepts of Lord\n\nCaitanya will profit much to go through the books of Srila Vrndiivana-diisa\nThakur (Sri Caitanya-bhiigavata) and Snia Kr�padiisa Kaviraja Gosviimi\n\n(Sri Caitanya-caritiimrta). The early life of the Lord is most fascinatingly\n\nexpressed by the author of Caitanya-bhiigavata, and as far as the teachings\nare concerned, they are more vividly explained in the Caitanya-caritiimrta.\n\nNow they are available to the English speaking public in our Teachings\n\nof Lord Caitanya.\n\nThe Lord's early life was recorded by one of His chief devotees and\n\ncontemporaries, namely Srila Muriiri Gupta, a medical practitioner of that\ntime, and the latter part of the life of Sri Caitanya Mahiiprabhu was\n\nrecorded by His private secretary Sri Diimodara Gosviim1 or Snia Svarupa\nDiimodara, who was practically a constant companion of the Lord at Puri.\n\nThese two devotees recorded practically all the incidences of the Lord's\n\nactivities, and later on all the books dealing with the Lord, which are above\n\n", "SB1.1#p0032": "10\n\nSrimad-Bhagavatam\n\nmentioned, were composed on the basis of kiircas by Srila Damodara\nGosvami and Murari Gupta.\n\nSo the Lord advented Himself on the Phalguni Piir�ima evening of 1407\n\nSakabda, and it was by the will of the Lord that there was a lunar eclipse\non that evening. During the hours of eclipse it was the custom of the\n\nllindu public to take bath in the Ganges or any other sacred river and\nchant the Vedic mantras for purification. When Lord Caitanya was born\nduring the lunar eclipse, all India was roaring with the holy sound of Hare\nKnTJa, Hare KnTJa, Kr�TJa KnTJa, Hare Hare/ Hare Riima, Hare Riima, Riima\nRiima, Hare Hare. These sixteen names of the Lord are mentioned in many\nPuriir-as and Upan4ads, and they are described as the Tiiraka-BrahmanNiima of this age. It is recommended in the siistras that offenseless chanting\nof these holy names of the Lord can deliver a fallen soul from material\n\nbondage. There are innumerable names of the Lord both in India and\noutside, and all of them are equally good because all of them indicate the\nSupreme Personality of Godhead. But because these sixteen are especially\nrecommended for this age, people should take advantage of them and\nfollow the path of the great iiciiryas who attained success by practicing the\nrules of the siistras (revealed scriptures).\n\nThe simultaneous occurrence of the Lord's appearance and the lunar\n\neclipse indicated the distinctive mission of the Lord. This mission was to\n\npreach the importance of chanting the holy names of the Lord in this age\n\nof Kali (quarrel). In this present age quarrels take place even over trifles,\nand therefore the siistras have recommended for this age a common plat­\n\nform for realization, namely chanting the holy names of the Lord. People\n\ncan hold meetings to glorify the Lord in their respective languages and\n\nwith melodious songs, and if such performances are executed in an offenseless manner, it is certain that the participants will gradually attain spiritual\nperfection without having to undergo more rigorous methods. At such\n\nmeetings everyone, the learned and the foolish, the rich and the poor, the\n\nHindus and the Muslims, the Englishman and the Indians, and the car-!iiila\n\nand the briihmar-as, can all hear the transcendental sounds and thus cleanse\nthe dust of material association from the mirror of the heart. To confirm\n\nthe Lord's mission all the people of the world will accept the holy name of\nthe Lord as the common platform for the universal religion of mankind.\nIn other words, the advent of the holy name took place along with the\n\nadvent of Lord Sci Caitanya Mahaprabhu.\n\nWhen the Lord was on the lap of His mother, He would at once stop\n\ncrying as soon as the ladies surrounding Him chanted the holy names and\nclapped their hands. This peculiar incidence was observed by the neighbors\n\n", "SB1.1#p0033": "11\n\nIntroduction\n\nwith awe and veneration. Sometimes the young girls took pleasure in\nmaking the Lord cry and then stopping Him by chanting the holy name.\nSo from His very childhood the Lord began to preach the importance of\nthe holy name. In His early age Lord Sri Caitanya was known as Nimai.\n\nThis name was given by His beloved mother because the Lord took His\nbirth beneath a nim tree in the courtyard of His paternal house.\n\nWhen the Lord was offered solid food at the age of six months in the\n\nanna-priisana ceremony, the Lord indicated His future activities. At this\ntime it was customary to offer the child both coins and books in order to\nget some indication of the future tendencies of the child. The Lord was\noffered on one side coins and on the other the Srimad-Bhiigavatam. The\n\nLord accepted the Bhiigavatam instead of the coins.\n\nWhen He was a mere baby crawling in the yard, one day a snake appeared before Him, and the Lord began to play with it. All the members\nof the house were struck with fear and awe, but after a little while the snake\nwent away, and the baby was taken away by His mother. Once He was\nstolen by a thief who intended to steal His ornaments, but the Lord took\na pleasure trip on the shoulder of the bewildered thief who was searching\nfor a solitary place in order to rob the baby. It so happened that the thief,\nwandering hither and thither, finally arrived just before the house of\n\nJ agannatha Misra and, being afraid of being caught, dropped the baby at\nonce. Of course the anxious parents and relatives were glad to see the lost\nchild.\n\nOnce a pilgrim briihmar.a was received at the house of J agannatha Misra,\n\nand when he was offering food to the Godhead, the Lord appeared before\nhim and partook of the prepared food. The eatables had to be rejected\nbecause the child touched them, and so the\n\nbriihmar.a had to make\n\nanother preparation. The next time the same thing happened, and when\nthis happened repeatedly for the third time, the baby was finally put to\nbed. At about twelve at night when all the members of the house were fast\n\nasleep within their closed rooms, the pilgrim briihmar.a offered his specially\nprepared foods to the Deity, and, in the same way, the baby Lord appeared\n\nbefore the pilgrim and spoiled his offerings. The briihmar.a then began to\n\ncry, but since everyone was fast asleep, no one could hear him. At that\ntime the baby Lord appeared before the fortunate briihmar.a and disclosed\n\nHis identity as Kr�!la Himself. The briihmar.a was forbidden to disclose this\n\nincidence, and the baby returned to the lap of His mother.\nThere are many similar incidences in His childhood. As a naughty boy\n\nHe somehmes used to tease the orthodox briihmar.as who used to bathe in\n\nthe Ganges. When the briihmar.as complained to His father that He was\n\n", "SB1.1#p0034": "Srimad-Bhagavatam\n\n12\n\nsplashing them with water instead of attending school, the Lord suddenly\nappeared before His father as though just coming from school with all His\nschool clothes and books. At the bathing ghat He also used to play jokes\n\non the neighboring girls who engaged in worshiping Siva in hopes of getting\n\ngood husbands. This is a common practice amongst unmarried girls in\nHindu families. While they were engaged in such worship, the Lord\n\nnaughtily appeared before them and said, \"My dear sisters, please give Me\n\nall the offerings you have just brought for Lord Siva. Lord Siva is My\n\ndevotee, and Parvati is My maidservant. If you worship Me, then Lord\n\nSiva and all the other demigods will be more satisfied.\" Some of them\n\nrefused to obey the naughty Lord, and He would curse them that due to\n\ntheir refusal they would be married to old men who had seven children by\n\ntheir previous wives. Out of fear and sometimes out of love the girls would\nalso offer Him various goods, and then the Lord would bless them and assure them that they would have very good young husbands and that they\nwould be mothers of dozens of children. The blessings would enliven the\ngirls, but they used often to complain of these incidences to their mothers.\nIn this way the Lord passed His early childhood. When He was just\n\nsixteen years old He started His own catu§piithi (village school conducted\nby a learned briihmapa). In this school He would simply explain Kr��a,\neven in readings of grammar. Snla Jiva Gosvami, in order to please the\nLord, later composed a grammar in Sanskrit, in which all the rules of\ngrammar were explained with examples that used the holy names of the\n\nLord. This grammar is still current. It is known as Hari-niimiimrta-vyiikarapa\nand is prescribed in the syllabus of schools in Bengal.\nDuring\n\nthis time a\n\ngreat Kashmir scholar named Ke8ava Kasmiri\n\ncame to Navadvipa to hold discussions on the siistras. The Kashmir pap!iit was a champion scholar, and he had travelled to all places of learning in\nIndia. Finally he came to Navadvipa to contest the learned paru;lits there.\nThe pap{lits of Navadvipa decided to match Nimai Pa��t (Lord Caitanya)\nwith the Kashmir Pa!l�t, thinking that if Nimai Pa�9it were defeated,\n\nthey would have another chance to debate with the scholar, for Nimai\n\nPa�9it was only a boy. And if the Kashmir Pa�9it were defeated, then\n\nthey would even be more glorified because people would proclaim that a\nmere boy of Navadvipa defeated a champion scholar who was famous\nthroughout India. It so happened that Nimai Pa�9it met Kesava Kasm1ri\n\nwhile strolling on the banks of the Ganges. The Lord requested him to\ncompose a Sanskrit verse in praise of the Ganges, and the pappit within a\n\nshort time composed a hundred slokas, reciting the verses like a storm and\nshowing the strength of his vast learning. Nimai Pa��t at once memorized\n\n", "SB1.1#p0035": "Introduction\n\n13\n\nall the slokas without an error. He quoted the sixty-fourth sloka and\npointed out certain rhetorical and literary irregularities. He particularly\nquestioned the pappit's use of the words bhaviini-bhartuft. He pointed out\nthat the use of these two words was redundant. Bhaviini means the wife of\nSiva, and who else can be her bhartii, or husband. He also pointed out\nseveral other discrepancies, and the Kashmir par{iit was struck with won­\n\nder. He was astonished that a mere student of grammar could point out\nthe literary mistakes of an erudite scholar. Although this matter was ended\nprior to any public meeting, the news spread like wildfire all over Nava­\n\ndv'ipa. But finally Kesava Kasmiri was ordered in a dream by Sarasvati, the\ngoddess of learning, to submit to the Lord, and thus the Kashmir par{iit\n\nbecame a follower of the Lord.\n\nThe Lord was then married with great pomp and gaiety, and at this time\n\nHe began to preach the congregational chanting of the holy name of the\nLord at Navadv'ipa. Some of the briihmapas became envious of His populari­\n\nty, and they put many hindrances on His path. They were so jealous that\nthey finally took the matter before the Muslim magistrate at N avadvipa.\n\nBengal was then governed by Pathans, and the governor of the province\nwas Nawab Hussain Shah. The Muslim magistrate of Navadvipa took up\nthe complaints of the briihmar-as seriously, and at first he warned the\nfollowers of Nimai P�9it not to chant loudly the name of Hari. But Lord\n\nCaitanya asked His followers to disobey the orders of the Kazi, and they\nwent on with their sankirtana (chanting) party as usual. The magistrate\nthen sent constables who interrupted a sankirtana and broke some of the\n\nmrdangas (drums). When Nimai Pa�9it heard of this incidence He organized\na party for civil disobedience. He is the pioneer of the civil disobedience\nmovement in India for the right cause. He organized a procession of\n100,000 men with thousands of mrdaiigas and karatiilas (hand cymbals),\nand this procession passed over the roads of Navadvipa in defiance of the\nKazi who issued the order. Finally the procession reached the house of the\nKazi, who went upstairs out of fear of the masses. The great crowds\nassembled at the Kazi's house displayed a violent temper, but the Lord\nasked them to be peaceful. At this time the Kazi came down and tried to\npacify the Lord by addressing Him as his nephew. He pointed out that\nNilambara Cakravarti referred to him as an uncle, and consequently,\nSrimati S acidevi, the mother of Nimai Pandit, was his sister. He asked the\nLord whether his sister's son could be angry at His maternal uncle, and the\nLord replied that since the Kazi was His maternal uncle he should receive\nhis nephew well at his home. In this way the issue was mitigated, and the\ntwo learned scholars began a long discussion on the Koran and Hindu\n\n", "SB1.1#p0036": "14\n\nSrimad-Bhagavatam\n\nsiistras. The Lord raised the question of cow killing, and the Kazi properly\n\nanswered Him by referring to the Koran. In turn the Kazi also questioned\n\nthe Lord about cow sacrifice in the Vedas, and the Lord replied that such\nsacrifice as mentioned in the Vedas is not actually cow killing. In that\n\nsacrifice an old hull or cow was sacrificed for the sake of receiving a fresh\nyounger life by the power of Vedic mantras. But in the Kali-yuga such\n\ncow sacrifices are forbidden because there are no qualified briihmaras\n\ncapable of conducting such a sacrifice. In fact, in Kali-yuga all yajnas\n(sacrifices) are forbidden because they are useless attempts by foolish men.\n\nIn Kali-yuga only the sankirtana yajna is recommended for all practical\n\npurposes. Speaking in this way, the Lord finally convinced the Kazi, who\n\nbecame the Lord's follower. The Kazi thenceforth declared that no one\nshould hinder the sankirtana movement which was started by the Lord,\nand the Kazi left this order in his will for the sake of progeny. The Kazi's\n\ntomb still exists in the area of Navadvipa, and Hindu pilgrims go there to\n\nshow their respects. The Kazi's descendants are residents, and they never\nobjected to sankirtana, even during the Hindu Muslim riot days.\n\nThis incidence shows clearly that the Lord was not a so-called timid\n\nVai�p.ava. A V�p.ava is a fearless devotee of the Lord, and for the right\n\ncause he can take any step suitable for the purpose. Arjuna was also a\n\nV�p.ava devotee of Lord Kr�p.a, and he fought valiantly for the satisfaction\n\nof the Lord. Similarly, Vajrangaji, or Hanuman, was also a devotee of Lord\nRama, and he gave lessons to the nondevotee party of Ravap.a. The princi­\n\nples of Vai�p.avism are to satisfy the Lord by all means. A Vaiwava is by\n\nnature a nonviolent, peaceful living being, and he has all the good qualities\nof God, but when the nondevotee blasphemes the Lord or His devotee, the\nVai�l).ava never tolerates such impudency.\n\nAfter this incidence the Lord began to preach and propagate His\n\nBhiigavata-dharma, or sankirtana movement, more vigorously, and whoever\n\nstood against this propagation of the yuga-dharma, or duty of the age, was\n\nproperly punished by various types of chastisement. Two briihmara gentle­\n\nmen named Chapala and Gopala, who also happened to he maternal uncles\n\nof the Lord, were inflicted with leprosy by way of chastisement, and later,\n\nwhen they were repentant, they were accepted by the Lord. In the course\nof His preaching work, He used to send daily all His followers, including\n\nSrila Nityananda Prahhu and Thakur Haridiisa, two chief whips of His\n\nparty, from door to door to preach the Srimad-Bhiigavatam. All of\n\nNavadvipa was surcharged with His sw1kirtana movement, and His head­\n\nquarters were situated at the house of Srivasa Thakur and Sri Advaita\nPrahhu, two of His chief householder disciples. These two learned heads\n\n", "SB1.1#p0037": "Introduction\n\n15\n\nof the briihmarta community were the most ardent supporters of Lord\nCaitanya 's movement. Sri Advaita Prabhu was the chief cause for the\nadvent of the Lord. When Advaita\n\nPrabhu saw that the total human\n\nsociety was full of materialistic activities and devoid of devotional service,\n\nwhich alone could save mankind from the threefold miseries of material\n\nexistence, he, out of his causeless compassion for the age-worn human\nsociety, prayed fervently for the incarnation of the Lord and continually\nworshiped the Lord with the water of the Ganges and the leaves of the holy\ntulasi tree. AB far as preaching work in the sankirtana movement was\n\nconcerned, everyone was expected to do his daily share according to the\norder of the Lord.\n\nOnce Nityananda Prabhu and Srila Haridasa Thakur were walking down\n\na main road, and on the way they saw a roaring crowd assembled. Upon\ninquiring from passers-by, they understood that two brothers, named Jagai\n\nand Madhai, were creating a public disturbance in a drunken state. They\n\nalso heard that these two brothers were born in a respectable briihmarta\n\nfamily, but because of low association they had turned into debauchees of\n\nthe worst type. They were not only drunkards but also meat-eaters,\n\nwoman-hunters, decoits and sinners of all description. Srila Nityananda\nPrabhu heard all of these stories and decided that these two fallen souls\n\nmust be the first to be delivered. If they were delivered from their sinfuJ\n\nlife, then the good name of Lord Caitanya would be even still more\n\nglorified. Thinking in this way, Nityananda Prabhu and Haridasa pushed\n\ntheir way through the crowd and asked the two brothers to chant the\nholy name of Lord Hari. The drunken brothers became enraged upon\n\nthis request and attacked Nityananda Prabhu with filthy language. Both\n\nbrothers chased them a considerable distance. In the evening the report of\n\nthe preaching work was submitted to the Lord, and He was glad to learn\nthat Nityananda and Haridasa had attempted to deliver such a stupid pair\nof fellows.\n\nThe next day Nityananda Prabhu went to see the brothers, and as soon\n\nas He approached them one of them threw a piece of earthen pot at Him.\n\nThis struck Him on the forehead, and immediately blood began to flow.\n\nBut Nityananda Prabhu was so kind that instead of protesting this heinous\nact, He said, \"It does not matter that you have thrown this stone at Me. I\nstill request you to chant the holy name of Lord Hari.\"\nOne of the brothers, Jagai, was astonished to see this behavior of\n\nNityiinanda Prabhu, and he at once fell down at His feet and asked Him to\npardon his sinful brother. When Madhai again attempted to hurt Nityananda\n\nPrabhu, Jagai stopped him and implored him to fall down at His feet.\n\n", "SB1.1#p0038": "Srimad-Bhagavatam\n\n16\n\nIn the meantime the news of Nityananda's injury reached the Lord,\n\nwho at once hurried to the spot in a fiery and angry mood. The Lord\n\nimmediately invoked His Sudarsana-cakra (the Lord's ultimate weapon,\n\nshaped like a wheel) to kill the sinners, but Nityananda Prabhu reminded\n\nHim of His mission. The mission of the Lord was to deliver the hopelessly\n\nfallen souls of Kali-yuga, and the brothers J agai and Madhai were typical\nexamples of these fallen souls. Ninety percent of the population of this\n\nage resembles these brothers, despite high birth and mundane respecta­\n\nbility. According to the verdict of the revealed scriptures, the total\n\npopulation of the world in this age will be of the lowest sudra quality, or\n\neven lower. It should be noted that Sri Caitanya Mahaprabhu never\n\nacknowledged the stereotyped caste system by birthright; rather, He\nstrictly followed the verdict of the siistras in the matter of one's svariipa,\n\nor real identity.\n\nWhen the Lord was invo king His Sudarsana-cakra and Srua Nityii.nanda\n\nPrabhu was imploring Him to forgive the two brothers, both the brothers\n\nfell down at the lotus feet of the Lord and begged His pardon for their\ngross behavior. The Lord was also asked by Nityananda Prabhu to accept\nthese repenting souls, and the Lord agreed to accept them on one\n\ncondition, that they henceforward completely give up all their sinful\n\nactivities and habits of debauchery. Both the brothers agreed and promised\nto give up all their sinful habits, and the kind Lord accepted them and did\n\nnot again refer to their past misdeeds.\n\nThis is the specific kindness of Lord Caitanya. In this age no one can\n\nsay that he is free from sin. It is impossible for anyone to say this. But\n\nLord Caitanya accepts all kinds of sinful persons on the one condition\n\nthat they promise not to indulge in sinful habits after being spiritually\n\ninitiated by the bona fide spiritual master.\n\nThere are a number of instructive points to be observed in this inci­\n\ndence of the two brothers. In this Kali-yuga practically all people are of\n\nthe quality of Jagai and Madhai. If they want to be relieved from the\nreactions of their misdeeds, they must take shelter of Lord Caitanya\nMahaprabhu and after spiritual initiation thus refrain from those things\n\nwhich are prohibited in the siistras. The prohibitory rules are dealt with in\n\nthe Lord's teachings to Snl.a Riipa Gosvami.\n\nDuring His householder life, the Lord did not display many of the\n\nmiracles which are generally expected from such personalities, but He did\n\nonce perform a wonderful miracle in the house of Srinivii.sa Thakur while\n\nsankirtana was in full swing. He asked the devotees what they wanted to\neat, and when He was informed that they wanted to eat mangos, He asked\n\n", "SB1.1#p0039": "Introduction\n\n17\n\nfor a seed of a mango, although this fruit was out of season. When the seed\nwas brought to Him He sowed it in the yard of Srinivasa, and at once a\n\ncreeper began to grow out of the seed. Within no time this creeper became\n\na full-grown mango tree heavy with more ripened fruits than the devotees\n\ncould eat. The tree remained in Srinivasa's yard, and from then on the\ndevotees used to take as many mangos from the tree as they wanted.\n\nThe Lord had a very high estimation of the affections of the damsels of\n\nVrajabhiimi (Vrndavana) for Kr�tJ.a, and in appreciation of their unalloyed\n\nservice to the Lord, once Sri Caitanya Mahaprabhu chanted the holy names\n\nof the gopis (cowherd girls) instead of the names of the Lord. At this time\nsome of His students, who were also disciples, came to see Him, and when\n\nthey saw that the Lord was chanting the names of the gopis, they were\nastonished. Out of sheer foolishness they asked the Lord why He was\nchanting the names of the gopis and advised Him to chant the name of\nKr�tJ.a. The Lord, who was in ecstasy, was thus disturbed by these foolish\nstudents. He chastised them and chased them away. The students were\nalmost the same age as the Lord, and thus they wrongly thought of the\n\nLord as one of their peers. They held a meeting and resolved that they\n\nwould attack the Lord if He dared to punish them again in such a manner.\nThis incidence provoked some malicious talks about the Lord on the part\nof the general public.\nWhen the Lord became aware of this, He began to consider the various\ntypes of men which are found in society. He noted that especially the\nstudents, professors, fruitive workers, yogis, nondevotees, and different\ntypes of athei.o;ts were all opposed to the devotional service of the Lord.\n\"My mission is to deliver all the fallen souls of this age,\" He thought, \"but\nif they commit offenses against Me, thinking Me to be an ordinary man,\nthey will not benefit. If they are to begin their life of spiritual realization,\n\nthey must some way or another offer obeisances unto Me.\" Thus the Lord\ndecided to accept the renounced order of life (sannyiisa) because people in\ngeneral were inclined to offer respects to a sannyiisi.\n\nFive hundred years ago the condition of society was not as degraded as\n\nit is today. At that time people would show respects to a sannyiis� and the\n\nsannyiisi was rigid in following the rules and regulations of the renounced\n\norder of life. Sri Caitanya Mahaprabhu was not very much in favor of the\nrenounced order of life in this age of Kali, but that was only for the reason\n\nthat very few sannyiisis in this age are able to observe the rules and regula­\n\ntions of sannyiisa life. Sri Caitanya Mahaprabhu decided to accept the\norder and become an ideal sannyiisi so that the general populace would\nshow Him respect. One is duty-bound to show respect to a sannyiisl, for a\n\n", "SB1.1#p0040": "Srimad-Bhagavatam\n\n18\n\nsannyiisi is considered to be the master of all varp.as and iiSramas.\n\nWhile He was contemplating accepting the sannyiisa order, it so hap­\n\npened that Ke8ava Bharati, a sannyiisi of the Mayavadl school and resident\n\nof Katwa (in Bengal), visited Navadvipa and was invited to dine with the\nLord. When Ke8ava Bharati came to His house, the Lord asked him to\n\naward Him the sannyiisa order of life. This was a matter of formality. A\n\nsannyiisa order is to be accepted from another sannyiisi. Although the\nLord was independent in all respects, still, to keep up the formalities of\n\nthe siistras, He accepted the sannyiisa order from Kesava Bharati, although\nKe8ava Bharati was not in the Va�l).ava sampradiiya (school).\n\nAfter consulting with Ke8ava Bhiirati, the Lord left Navadvipa for\n\nKatwa to formally accept the sannyiisa order of life. He was accom­\n\npanied by Snla Nityananda Prabhu, Candrasekhara Acarya, and Mukunda\nDatta. These three assisted Him in the details of the ceremony. The incidence of the Lord's accepting the sannyiisa order is very elaborately de­\n\nscribed in the Caitanya.-bhiigavata by Snla Vrndavana-dasa Thakur.\n\nThus at the end of His twenty-fourth year the Lord accepted the sannyiisa\n\norder of life in the month of Miigha. After accepting this order He became a\nfull-fledged preacher of the Bhiigavata-dharma. Although He was doing the\n\nsame preaching work in His householder life, when He experienced some\nobstacles to His preaching, He sacrificed even the comfort of His home life\n\nfor the sake of the fallen souls. In His householder life His chief assistants\nwere Snla Advaita Prabhu and Srila Srivasa Thakur, but after He accepted\n\nthe sannyiisa order His chief assistants became Snla Nityananda Prabhu,\n\nwho was deputed to preach specifically in Bengal, and the six Gosvamis\n\n(Riipa Gosvami, Sanatana Gosvami, Jiva Gosvami, Gopiila Bhatta Gosvami,\n\nRaghunatha Dasa Gosvami, and Raghunatha Bhatta Gosvarru), headed by\n\nSrila Riipa and Sanatana, who were deputed to go to_ Vrndavana to\n\nexcavate the present places of pilgrimage. The present city of V rndavana\n\nand the importance of Vrajabhiimi were thus disclosed by the will of Lord\nSri Caitanya Mahiiprabhu.\n\nThe Lord, after accepting the sannyiisa order, at once wanted to start\n\nfor Vrndavana. For three continual days He travelled in the Radha Desha\n\n(places where the Ganges does not flow). He was in full ecstasy over the\nidea of going to Vrndavana. However, Srila Nityananda Prabhu diverted\n\nHis path and brought Him instead to the house of Advaita Prabhu in\n\nSantipura. The Lord stayed at Sri Advaita Prabhu's house for a few days,\n\nand knowing well that the Lord was leaving His hearth and home for\n\ngood, Sri Advaita Prabhu sent his men to Navadvipa to bring mother Saci\n\nto have a last meeting with her son. Some unscrupulous people say that\n\n", "SB1.1#p0041": "Introduction\n\n19\n\nLord Caitanya met His wife also after taking sannyiisa and offered her His\nwooden slipper for worship, but the authentic sources give no information\n\nabout such a meeting. His mother met Him at the house of Advaita\nPrabhu, and when she saw her son in sannyiisa, she lamented. By way of\n\ncompromise, she requested her son to make His headquarters in Puri so\n\nthat she would easily be able to get information about Him. The Lord\ngranted this last desire of His beloved mother. After this incidence the\nLord started for Puri, leaving all the residents of Navadvipa in an ocean of\n\nlamentation over His separation.\n\nThe Lord visited many important places on the way to Puri. He visited\n\nthe temple of Gopinathaji, who had stolen condensed milk for His devotee\nSrila Madhavendra Purl. Since then Deity Gopinathaji is well known as\n\nK�ira-cora Gopinatha. The Lord relished this story with great pleasure.\n\nThe propensity of stealing is there even in the absolute consciousness, but\n\nbecause this propensity is exhibited by the Absolute, it loses its perverted\nnature and thus becomes worshipable even by Lord Caitanya on the basis\n\nof the absolute consideration that the Lord and His stealing propensity are\none and identical. This interesting story of Gopinathaji is vividly explained\n\nin the Caitanya-caritiimrta by Kr�l)adasa Kaviraja Gosvami.\n\nAfter visiting the temple of K�ira-cora Gopinatha of Rem una at Balasore\n\nin Orissa, the Lord proceeded towards Puri and on the way visited the\n\ntemple of Sak�i Gopala, who appeared as a witness in the matter of two\n\nbriihmar-a devotees' family quarrel. The Lord heard the story of S�i\nGopala with great pleasure because He wanted to impress upon the atheists\n\nthat the worshipable Deities in the temples approved by the great iiciiryas\n\nare not idols, as alleged by men with a poor fund of knowledge. The Deity\nin the temple is the arcii incarnation of the Personality of Godhead, and\nthus the Deity is identical with the Lord in all respects. He responds to the\n\nproportion of the devotee's affection for Him. In the story of Sak�i\nGopala, in which there was a family misunderstanding by two devotees of\nthe Lord, the Lord, in order to mitigate the turmoil as well as to show\nspecific favor to His servitors, travelled from Vrndavana to Vidyanagar, a\n\nvillage in Orissa, in the form of His arcii incarnation. From there the Deity\nwas brought to Cuttack, and thus the temple of Sak�i Gopala is even today\nvisited by thousands of pilgrims on the way to J agannatha Puri. The Lord\n\nstayed overnight there and began to proceed toward Puri. On the way, His\n\nsannyiisa rod was broken by Nityananda Prabhu. The Lord became apparently angry with him about this and went alone to Puri, leaving His\ncompanions behind.\n\nAt Purl, when He entered the temple of J agannatha, He became at once\n\n", "SB1.1#p0042": "Srimad-Bhagavatam\n\n20\n\nsaturated with transcendental ecstasy and fell down on the floor of the\ntemple unconscious. The custodians of the temple could not understand\n\nthe transcendental feats of the Lord, but there was a great learned paru;lit\nnamed Sarvabhauma Bhagacarya, who was present, and he could under­\n\nstand that the Lord's losing His consciousness upon entering the J agannatha\n\ntemple was not an ordinary thing. Sarvabhauma Bhattacarya, who was the\nchief appointed\n\npartt;lit in the court of the King of Orissa, Maharaja\n\nPrataparudra, was attracted by the youthful luster of Lord Sri Caitanya\nMahaprabhu and could understand that such a transcendental trance was\n\nonly rarely exhibited and only then by the topmost devotees who are\n\nalready on the transcendental plane in complete forgetfulness of material\n\nexistence. Only a liberated soul could show such a transcendental feat, and\nthe Bhattacarya, who was vastly learned, could understand this in the light\nof the transcendental literature with which he was familiar. He therefore\nasked the custodians of the temple not to disturb the unknown sannyiisi.\nHe asked them to take the Lord to his home so He could be further\nobserved in His unconscious state. The Lord was at once carried to the\nhome of Sarvabhauma Bhattacarya, who at that time had sufficient power\n\nof authority due to his being the sabhii partt;lit or the state dean of faculty\n\nin Sanskrit literatures. The learned partt;lit wanted to scrutinizingly test the\ntranscendental feats of Lord Caitanya because often unscrupulous devotees\nimitate physical feats in order to flaunt transcendental achievements just\nto attract innocent people and take advantage of them. A learned scholar\nlike the Bhattacarya can detect such imposters, and when he finds them\nout he at once rejects them.\n\nIn the case of Lord Caitanya Mahaprabhu, the Bhattacarya tested all the\n\nsymptoms in the light of the siistras. He tested as a scientist, not as a foolish\n\nsentimentalist. He observed the movement of the stomach, the beating of\n\nthe heart and the breathing of the nostrils. He also felt the pulse of the\nLord and saw that all His bodily activities were in complete suspension.\n\nWhen he put a small cotton swab before the nostrils, he found that there\nwas a slight breathing as the fine fibers of cotton moved slightly. Thus he\ncame to know that the Lord's unconscious trance was genuine, and he began\n\nto treat Him in the prescribed fashion. But Lord Caitanya Mahaprabhu could\nonly be treated in a special way. He would only respond to the resounding\nof the holy names of the Lord by His devotees. This special treatment was\nunknown to Sarvabhauma Bhagacarya because the Lord was still unknown\nto him. When he saw Him for the first time in the temple, he simply took\nHim to be one of many pilgrims.\n\n", "SB1.1#p0043": "Introduction\n\n21\n\nIn the meantime the companions of the Lord, who reached the temple\na little after Him, heard of the Lord's transcendental feats and of His being\ncarried away by the Bhattacarya. The pilgrims at the temple were still\ngossiping about the incident. But by chance, one of these pilgrims had met\nGopiniitha Acarya, who was known to Gadiidhara PaJ;u;lit, and from him it\nwas learned that the Lord was lying in an unconscious state at the residence of Sarvabhauma Bhattacarya, who happened to be the brother-in-law\nof Gopiniitha Acarya. All the members of the party were introduced by\nGadiidhara Pa!i9it to Gopinatha Aciirya, who took them all to the house\nof Bhattacarya where the Lord was lying unconscious in a spiritual trance.\nAll the members then chanted loudly the holy name of the Lord Hari as\n\nusual, and the Lord regained His consciousness. After this, Bhattacarya\nreceived all the members of the party, including Lord Nityananda Prabhu,\nand asked them to become his guests of honor. The party, including the\nLord, went for a bath in the sea, and the Bhattaciirya arranged for their\nresidence and meals at the house of KaSi Misra. Gopinatha Aciirya, his\nbrother-in-law, also assisted. There were some friendly talks about the\nLord's divinity between the two brothers-in-law, and in this argument\nGopiniitha Acarya, who knew the Lord before, now tried to establish the\nLord as the Personality of Godhead,\"and the Bhattacarya tried to establish\nHim as one of the great devotees. Both of them argued from the angle of\nvision of authentic siistras and not on the strength of sentimental vox\npopuli. The incarnations of God are determined by authentic siistras and\nnot by popular votes of foolish fanatics. Lord Caitanya was an incarnation\nof God in fact, but foolish fanatics have proclaimed so many so-called\nincarnations of God in this age without referring to authentic scriptures.\nBut Sarvabhauma Bhattacarya or Gopinatha Acarya did not indulge in\nsuch foolish sentimentalism; on the contrary, both of them tried to establish or reject His divinity on the strength of authentic siistras.\nLater it was disclosed that Bhattacarya also came from the Navadvipa\narea, and it was understood from him that Nilambara Cakravarti, the\nmaternal grandfather of Lord Caitanya, happened to be a class fellow of\nthe father of Siirvabhauma Bhattacarya. In that sense, the young sannyiisi\nLord Caitanya evoked paternal affection from Bhattaciirya. Bhagacarya\nwas the professor of many sannyiisis in the order of the Sailkariiciirya\nsampradiiya, and he himself also belonged to that cult. As such, the\n\nBhattaciirya desired that the young sannyiisi Lord Caitanya also hear from\nhim about the teachings of Vedanta.\nThose who are followers of the Sailkara cult are generally known as\n\n", "SB1.1#p0044": "22\n\nSrimad-Bhagavatam\n\nVedantists. This does not, however, mean that Vedanta is a monopoly\nstudy of the Sailkara sampradiiya. Vedanta is studied by all the bona fide\n\nsampradayas, but they have their own interpretations. But those in the\nSailkara sampradaya are generally known to be ignorant of the knowledge\n\nof the Vedantist Vai�t�-avas. For this reason the Bhaktivedanta title was\n\nfirst offered to the author by the Va�ttavas.\n\nThe Lord agreed to take lessons ftom Bhattacarya on the Vedanta, and\n\nthey sat together in the temple of Lord J agannatha. The Bhattacarya went\n\non speaking continually for seven days, and the Lord heard him with all\n\nattention and did not interrupt. The Lord's silence raised some doubts in\n\nBhattacarya 's heart, and he asked the Lord how it was that He did not ask\n\nanything or comment on his explanations of Vedanta.\n\nThe Lord posed Himself before the Bhattacarya as a foolish student and\n\npretended that He heard the Vedanta from him because the Bhattacarya\nfelt that this was the duty of a sannyasi. But the Lord did not agree with\n\nhis lectures. By this the Lord indicated that the so-called V edantists\namongst the Sarikara sampradaya, or any other sampradaya, who do not\nfollow the instructions of Srila Vyasadeva are mechanical students of the\n\nVedanta. They are not fully aware of that great knowledge. The explanation of the Vedanta-sutra is given by the author himself in the text of\nSnmad-Bhiigavatam. One who has no knowledge of the Bhiigavatam will\nhardly be able to know what the Vedanta says.\nThe Bhattacarya, being a vastly learned man, could follow the Lord's sarcastic remarks on the popular Vedantist. He therefgre asked Him why He\ndid not ask about any point which He could not follow. The Bhattacarya\ncould understand the purpose of His dead silence for the days He heard\nhim. This shows clearly that the Lord had something else in mind; thus the\nBhattacarya requested Him to disclose His mind.\n\nUpon this, the Lord spoke as follows: \"My dear sir, I can understand\n\nthe meaning of the sutras like 'janm ady asya yata[l,' 'sastra-yonitvat,' and\n\n'athiito brahma-jijnas a' of the Vediinta-sutra, but when you explain them\nin your own way it becomes difficult for Me to follow them. The purpose\nof the sutras is already explained in them, but your explanations are\ncovering them with something else. You do not purposely take the direct\n\nmeaning of the sutras but indirectly give your own interpretations.\"\nThe Lord thus attacked all Vedantists who interpret the Vedanta-sutra\nfashionably, according to their limited. power of thinking, to serve their\nown purpose. Such indirect interpretations of the authentic literatures like\nthe Vediinta are hereby condemned by the Lord.\n\n", "SB1.1#p0045": "Introduction\nThe\n\nLord continued:\n\n23\n\n\"Snl.a Vyasadeva has summarized the direct\n\nmeanings of the mantras in the Upan4ads in the Vediinta-sutra. Unfortunately you do not take their direct meaning. Indirectly you interpret\nthem in a different way.\n\n\"The authority of the Vedas is unchallengeable and stands without any\n\nquestion of doubt. And whatever is stated in the Vedas must be accepted\ncompletely, otherwise one challenges the authority of the Vedas.\n\n\"The conchshell and cowdung are bone and stool of two living beings.\n\nBut because they have been recommended by the Vedas as pure, people\n\naccept them as such because of the authority of the Vedas.,\n\nThe idea is that one cannot set his imperfect reason above the authority\n\nof the Vedas. The orders of the Vedas must be obeyed as they stand\nwithout any mundane reasoning. The so-called followers of the Vedic\n\ninjunction make their own interpretations of the Vedic injunctions, and\n\nthus they establish different parties and sects of the Vedic religion. Lord\n\nBuddha directly denied the authority of the Vedas, and he established his\n\nown religion. Only for this reason the Buddhist religion was not accepted\n\nby the strict followers of the Vedas. But those who are so-called followers\nof the Vedas are more harmful than the Buddhists. The Buddhists have the\ncourage to deny the Vedas directly, but the so-called followers of the\n\nVedas have no courage to deny the Vedas, although indirectly they disobey\n\nall the injunctions of the Vedas. Lord Caitanya condemned this.\n\nThe example of the conchshell and that of the cowdung given by the\n\nLord are very much appropriate in this connection. If one argues that since\n\ncowdung is pure, the stool of a learned briihmarta is still more pure, his\nargument will not be accepted. Cowdung is accepted, and the stool of a\nhighly posted briihmarta is rejected. The Lord continued:\n\n\"The Vedic injunctions are self-authorized, and if some mundane\n\ncreature adjusts the interpretations of the Vedas, he defies their authority.\n\nIt is foolish to think of oneself as more intelligent than Srila Vyasadeva. He\n\nhas already expressed himself in his sutras, and there is no need of help\n\nfrom personalities of lesser importance. His work, the Vediinta-sutra, is as\n\ndazzling as the midday sun, and when someone tries to give his own\ninterpretations on the self-effulgent sunlike Vediinta-sutra, he attempts to\n\ncover this sun with the cloud of his imagination.\n\n\"The purpose of the Vedas and Puriirtas are one and the same. They\n\nascertain the Absolute Truth, which is greater than everything else. The\n\nAbsolute Truth is ultimately realized as the Absolute Personality of\nGodhead with absolute controlling power. As such, the Absolute Person-\n\n", "SB1.1#p0046": "Srimad-Bhagavatam\n\n24\n\nality of Godhead must be completely full of opulence, strength, fame,\n\nbeauty, knowledge and renunciation. Yet the transcendental Personality\n\nof Godhead is astonishingly ascertained as impersonal.\n\n\"The impersonal description of the Absolute Truth in the Vedas is given\nto nullify the mundane conception of the absolute whole. Personal features\nof the Lord are completely different from all kinds of mundane features.\n\nThe living entities are all individual persons, and they are all parts and\n\nparcels of the supreme whole. If the parts and parcels are individual\npersons, the source of their emanation must not be impersonal. He is the\nSupreme Person amongst all the relative persons.\n\n\"The Vedas inform us that from Him [Brahman] everything emanates,\nand on Him everything rests. And after annihilation, everything merges in\nHim only. Therefore, He is the ultimate dative, causative and accommo·\n\ndating cause of all causes. And all these causes cannot be attributed to an\nimpersonal object.\n\n\"The Vedas inform us that He alone became many, and when He so\n\ndesires He glances over material nature. Before He glanced over material\nnature there was no material cosmic creation. Therefore, His glance is not\nmaterial. Material mind or senses were unborn when the Lord glanced over\nmaterial nature. Thus evidence in the Vedas proves that beyond a doubt\nthe Lord has transcendental eyes and a transcendental mind. They are not\nmaterial. His impersonality therefore is a negation of His materiality, but\nnot a denial of His transcendental personality.\n\n\"Brahman ultimately refers to the Personality of Godhead. Impersonal\n\nBrahman realization is just the negative conception of the mundane crea­\n\ntions. Paramatma is the localized aspect of Brahman within· all kinds of\n\nmaterial bodies. Ultimately the Supreme Brahman realization is the realization of the Personality of Godhead according to all evidence of the\nrevealed scriptures. He is the ultimate source of Vi�I).U tattvas.\n\n\"The Purii.nas are also S':Jpplementary to the Vedas. The Vedic mantras\n\nare too difficult for an ordinary man. Women, sudras and the so-called\ntwice-born higher castes are unable to penetrate into the sense of the\n\nVedas. And thus the Itihii.sa or the Mahabhiirata as well as the Puriip,as are\nmade easy to explain the truths of the Vedas. In his prayers before the boy\n\nSri Krsna, Brahma said that there is no limit to the fortune of the residents\n\nj\n\nof v;� abhiimi headed by Sri Nanda Maharaja and Yasodamayi because\nthe eternal Absolute Truth has become their intimate relative.\n\n\"The Vedic mantra maintains that the Absolute Truth has no legs and\n\nno hands and yet goes faster than all and accepts everything that is\n\n", "SB1.1#p0047": "Introduction\n\n25\n\noffered to Him in devotion. The latter statements definitely suggest the\npersonal features of the Lord, although His hands and legs are distinguished\nfrom mundane hands and legs or other senses.\n\"\n\n\"Brahman is, therefore, never impersonal, but when such mantras are\nindirectly interpreted, it is wrongly thought that the Absolute Truth is\nimpersonal. The Absolute Truth Personality of Godhead is full of all\nopulences, and therefore He has a transcendental form of full existence,\nknowledge and bliss. How then can one establish that the Absolute Truth\nis impersonal?\n\"Brahman, being full of opulences, is understood to have manifold\nenergies, and all these energies are classified under three headings under\nthe authority of V4flu Purtifla (6.7.60), which says that the transcendental\nenergies of Lord Vilgm are primarily three. His spiritual energy, as well as\nthe energy of the living entities, are classified as superior energy, whereas\nthe material energy is an inferior one which is sprouted out of ignorance.\n\"The energy of the living entities is technically called k§etrajiia energy.\nThis k§etrajiia-sakti, although equal in quality with the Lord, becomes\noverpowered by material energy out of ignorance and thus suffers all sorts\nof material miseries. In other words, the living entities are located in the\nmarginal\n\nenergy between the superior spiritual and inferior material\n\nenergy, and in proportion to the living being's contact with either the\nmaterial or spiritual energies, the living entity is situated in proportionately\nhigher and lower levels of existence.\n\"The Lord is beyond the inferior and marginal energies as above mentioned, and His spiritual energy is manifested in three different phases: as\neternal existence, eternal bliss and eternal knowledge. As far as eternal\nexistence is concerned, it is conducted by the sandhini potency; similarly,\n\nbliss and knowledge are conducted by the hliidhini and sarhvit potencies\nrespectively. As the supreme energetic Lord, He is the supreme controller\nof the spiritual, marginal and material energies. And all these different\ntypes of energies are connected with the Lord in eternal devotional service.\n\"The Supreme Personality of Godhead is thus enjoying in His transcendental eternal form. Is it not astounding that one dares to call the Supreme\nLord nonenergetic? The Lord is the controller of all energies, and the\nliving entities are parts and parcels of one of the energies. Therefore there\nis a gulf of difference between the Lord and the living entities. How then\ncan one say that the Lord and the living entities are one and the same? In\nthe Bhagavad-gitii also the living entities are described as belonging to the\nsuperior energy of the Lord. According to the principles of intimate\n\n", "SB1.1#p0048": "26\n\nSrimad-Bhagavatam\n\ncorrelation between the energy and the energetic, both of them are nondifferent also. Therefore, the Lord and the living entities are nondifferent\nas the energy and the energetic.\n\n\"Earth, water, fire, air, ether, mind, intelligence and ego are all inferior\n\nenergies of the Lord, but the living entities are different from all as superior\n\nenergy. This is the version of Bhagavad-gita.\n\n\"The transcendental form of the Lord is eternally existent and full of\n\ntranscendental bliss. How then can such a form be a product of the material mode of goodness? Anyone, therefore, who does not believe in the\n\nform of the Lord is certainly a faithless demon and as such is untouchable,\na not to be seen persona non grata fit to be punished by the Plutonic king.\n\n\"The Buddhists are called atheists because they have no respect for the\n\nVedas, but those who defy the Vedic conclusions, as above mentioned,\n\nunder the pretense of being followers of the Vedas, are verily more\n\ndangerous than the Buddhists.\n\n\"Sri Vyasadeva very kindly compiled the Vedic knowledge in his\nVedanta-siitra, but if one hears the commentation of the Mii.yii.vadl school\n\n(as represented by the Sarikara sampradaya) certainly he will be misled on\nthe path of spiritual realization.\n\n\"The theory of emanations is the beginning subject of the Vedanta­\n\nsiitra. All the cosmic manifestations are emanations from the Absolute\n\nPersonality of Godhead by His inconceivable different energies. The\n\nexample of the touchstone is applicable to the theory of emanation. The\n\ntouchstone can convert an unlimited quantity of iron into gold, and still\nthe touchstone remains as it is. Similarly, the Supreme Lord can produce\nall manifested worlds by His inconceivable energies, and yet He is full\n\nand unchanged. He is purrw\n\n[complete], and although an unlimited\n\nnumber of pu111-as emanate from Him, He is still pu111-a.\n\"The theory of illusion of the Mayavii.da school is advocated on the\nground that the theory of emanation will cause a transformation of the\n\nAbsolute Truth. If that is the case, Vyii.sadeva is wrong. To avoid this, they\nhave skillfully brought in the theory of illusion. But the world or the\ncosmic creation is not false, as maintained by the Mii.yavii.da school. It\n\nsimply has no permanent existence. A nonpermanent thing cannot be\n\ncalled false altogether. But the conception that the material b ody is the\nself is certainly wrong.\n\n''Praflava [om] or the omkara in the Vedas is the primeval hymn. This\n\ntranscendental sound is identical with the form of the Lord. All the Vedic\n\nhymns are based on this praf!ava omkara. Tattvamasi is but a side word in\n\nthe Vedic literatures, and therefore this word cannot be the primeval hymn\n\n", "SB1.1#p0049": "Introduction\n\n27\n\nof the Vedas. Snpada Saitkaracarya has given more stress on the side word\n\ntattvamas i than on the primeval principle omkiira.\"\n\nThe Lord thus spoke on the Vediinta-siitra and defied all the propaganda\n\nof the Mayavada school� The Bhattacarya tried to defend himself and his\n\nMayavada school by jugglery of logic and grammar, but the Lord was able\n\nto defeat him by His forceful arguments. He affirmed that we are all\n\nrelated with the Personality of Godhead eternally and that devotional\n\nservice is our eternal function to exchange the dealings of our relations.\nAnd the result of such exchanges is to attain premii or love of Godhead.\n\nWhen love of Godhead is attained, love for all other beings automatically\nfollows because the Lord is the sum total of all living beings.\n\nThe Lord said that but for these three items-namely, eternal relation\n\nwith God, exchange of dealings with Him and the attainment of love for\nHim-all that is instructed in the Vedas is superfluous and concocted.\n\nThe Lord further added that the Mayavada philosophy taught by\n\nSnpiida Sarikariicarya is an imaginary explanation of the Vedas, but it had\n\nto be taught by him (Sarikaracarya) because he was ordered to teach it by\n\nthe Personality of Godhead. In the Padma Purii[ta it is stated that the\n\nPersonality of Godhead ordered His Lordship Siva to deviate the human\n\nrace from Him (the Personality of Godhead.) The Personality of Godhead\n\nwas to be so covered so that people would be encouraged to generate more\nand more population. His Lordship Siva said to Devi: \"In the Kali-yuga,\n\nI shall preach the Mayavada philosophy, which is nothing but clouded\nBuddhism, in the garb of a briihma[ta.\"\n\nAfter hearing all these speeches of the Lord Sri Caitanya Mahiiprabhu, the\n\nBhattacarya was struck with wonder and awe and regarded Him in dead\n\nsilence. The Lord then encouraged him with assurance that there was no\ncause to wonder. \"I say that devotional service unto the Personality of\n\nGodhead is the highest goal of human life.\" He then quoted a sloka from\n\nthe Bhiigavatam and assured him that even the liberated souls who are\nabsorbed in the spirit and spiritual realization also take to the devotional\n\nservice of the Lord Hari because the Personality of Godhead has such\n\ntranscendental qualities that He attracts the heart of the liberated soul too.\nThen the Bhattacarya desired to listen to the explanation of the\n\"iitmiimma\" sloka from the Bhiigavatam\n\n(1.7.10). The Lord first of all\n\nasked Bhattacarya to explain it, and after that He would explain it. The\n\nBhattacarya then scholarly explained the sloka with special reference to\n*In our Teachings of Lord Caitanya we have more elaborately explained all these\nphilosophical intricacies. §rimad-Bhiigavatam clarifies them all.\n\n", "SB1.1#p0050": "Srimad-Bha!!avatam\n\n28\n\nlogic. He explained the sloka in nine different ways chiefly based on logic\nbecause he was the most renowned scholar of logic of the time.\n\nThe Lord, after hearing the Bhattacarya, thanked him for the scholarly\n\npresentation of the sloka, and then, at the request of the Bhattacarya, the\nLord explained the sloka in sixty-four different ways without touching the\n\nnine explanations given by the Bhattacarya.\n\nThus after hearing the explanation of the iitmiiriima sloka from the\n\nLord, the Bhattacarya was convinced that such a scholarly presentation is\n\nimpossible for an earthly creature.* Before this So Gopiniitha Acarya tried\n\nto convince him of the divinity of the Lord, but at that time he could not\nso accept Him. But the Bhattaciirya was astounded by the Lord's exposi­\n\ntion of the Vediinta-sutra and explanations of the iitmiiriima sloka, and\nthus he began to think that he had committed a great offense at the lotus\nfeet of the Lord by not recognizing Him to be Kr��a Himself. He then\n\nsurrendered unto Him, repenting for his past dealings with Him, and the\n\nLord was kind enough to accept the Bhatt;iicarya. Out of His causeless\n\nmercy, the Lord manifested before him first as four-handed Nariiya�a and\n'\nthen again as two-handed Lord Kr��a with a flute in His hand.\nThe Bhattaciirya at once fell down at the lotus feet of the Lord and\n\ncomposed many suitable slokas in praise of the Lord by His grace. He\n\ncomposed almost one hundred slokas in praise of the Lord. The Lord then\n\nembraced him, and out of transcendental ecstasy the Bhattacarya lost\n\nconsciousness of the physical state of life. Tears, trembling, throbbing of\nthe heart, perspiration, emotional waves, dancing, singing, crying and all\nthe eight symptoms of trance were manifested in the body of the\n\nBhattacarya. So Gopiniitha Aciirya became very glad and astonished by\nthis marvellous conversion of his brother-in-law by the grace of the Lord.\nOut of the hundred celebrated slokas composed by the Bhattaciirya in\npraise of the Lord, the following two are most important, and these two\n\nslokas explain the mission of the Lord in gist. They are as follows.\nl. Let me surrender unto the Personality of Godhead who has appeared\n\nnow as Lord So Caitanya Mahiiprabhu. He is the ocean of all mercy and\nhas come down to teach us material detachment, learning and devotional\nservice to Himself.\n\n2. Since pure devotional service of the Lord has been lost in the oblivion\nof time, the Lord has appeared to renovate the principles, and therefore I\noffer my obeisances unto His lotus feet.\n\n*The complete text of the explanation given by the Lord will form a booklet itself,\nand therefore we have presented it in a chapter in our Teachings of Lord Caitanya.\n\n", "SB1.1#p0051": "Introduction\n\n29\n\nThe Lord explained the word mukti to be equivalent to the word V��u,\n\nor the Personality of Godhead. To attain mukti or liberation from the\n\nbondage of material existence is to attain to the service of the Lord.\n\nThe Lord then proceeded towards South India for some time and\n\nconverted everyone He met on the way to become devotees of Lord Sri\n\nKr��a. Such devotees also converted many others to the cult of devotional\nservice or to the Bhiigavata-dharma of the Lord, and thus He reached the\nbank of the Godavari, where He met Srila Ramiinanda Raya, the Governor of Madras on behalf of Maharaja Prataparudra, the King of Orissa.\nHis talks with Ramii.nanda Raya are very important for higher realization\n\nof transcendental knowledge, and the conversation itself forms a small\n\nbooklet. We shall, however, give herewith a summary of the conversation.\n\nSri Ramananda Raya was a self-realized soul, although outwardly he\n\nbelonged to a caste lower than the briihma\"[la in social status. He was not\n\nin the renounced order of life, and besides that he was a high government\nservant in the State. Still\n\nSri Caitanya Mahii.prabhu accepted him as a\n\nliberated soul on the strength of the high order of his realization of\ntranscendental knowledge. Similarly, the Lord accepted Snla Haridasa\n\nThakur, a veteran devotee of the Lord coming from a Mohammedan family.\n\nAnd there are many other great devotees of the Lord who came from\n\ndifferent communities, sects and castes. The Lord's only criterion was the\nstandard of devotional service of the particular person. He was not concerned with the outward dress of a man; He was concerned only with the\n\ninner soul and its activities. Therefore the whole missionary activities of\nthe Lord are to be understood to be on the spiritual plane, and as such the\ncult of Sri Caitanya Mahaprabhu or the cult of\n\nBhiigavata-dharma has\n\nnothing to do with mundane affairs, sociology, politics, economic develop­\n\nment or any such sphere of life. Srimad-Bhiigavatam is the purely transcen­\n\ndental urge of the soul.\n\nWhen He met Sri Rii.mii.nanda Raya on the bank of the Godavari, the\nvar\"[liiSrama-dharma followed by the Hindus was mentioned by the Lord.\nSii.la Riimananda Raya said that by following the principles of varrtiiSramadharma, the system of four castes and four orders of human life, everyone\n\ncould realize transcendence. In the opinion of the Lord, the system of\n\nvar\"[liisrama-dharma is superficial only, and it has very little to do with the\n\nhighest realization of spiritual values. The highest perfection of life is to\nget detached from the material attachment and proportionately realize the\n\ntranscendental loving service of the Lord. The Personality of Godhead\n\nrecognizes a living being who is progressing in that line. Devotional service\nis, therefore, the culmination of the culture of all knowledge. When Sri\n\nKr��a the Supreme Personality of Godhead appeared for the deliverance\n\n", "SB1.1#p0052": "Srimad-Bhagavatam\n\n30\n\nof all fallen souls, He advised the deliverance of all living entities as follows.\n\nThe Supreme Absolute Personality of Godhead, from whom all living\n\nentities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy.\n\nThat is the way of real perfection, and it is approved by all bona fide\n\niiciiryas past and present. The system of varr-asrama is more or less based\non moral and ethical principles. There is very little realization of the\n\ntranscendence as such, and Lord Sri Caitanya Mahiiprabhu rejected it as\n\nsuperficial and asked Ramiinanda Riiya to go further into the matter.\n\nSri Ramiinanda Riiya then suggested renunciation of fruitive actions\n\nunto the Lord. The Bhagavad-gitii advises in this connection: \"Whatever\n\nyou do, whatever you eat and whatever you give, as well as whatever you\n\nperform in penance, offer to Me alone.\" This dedication on the part of the\nworker suggests that the Personality of Godhead is a step higher than the\nimpersonal conception of the varr-asrama system, but still the relation of\n\nthe living being and the Lord is not distinct in that way. The Lord\n\ntherefore rejected this proposition and asked Riimiinanda Riiya to go\nfurther.\n\nRaya then suggested renunciation of the varr-asrama-dharma and accep­\n\ntance of devotional service. The Lord did not approve of this suggestion\n\nalso for the reason that all of a sudden one should not renounce his\nposition, for that may not bring in the desired result.\n\nIt was further suggested by Riiya that attainment of spiritual realization\n\nfreed from the material conception of life is the topmost achievement for\n\na living being. The Lord rejected this suggestion also because on the plea\n\nof such spiritual realization much havoc has been wrought by unscrupulous\npersons; therefore all of a sudden this is not possible. The Raya then\nsuggested sincere association of self-realized souls and hearing submissively\nthe transcendental message of the pastimes of the Personality of Godhead.\n\nThis suggestion was welcomed by the Lord. This suggestion was made\nfollowing in the footsteps of Brahmiiji, who said that the Personality of\n\nGodhead is known as\n\najita or the one who cannot be conquered or\n\napproached by anyone. But such ajita also becomes jita (conquered) by\n\none method, which is very simple and easy. The simple method is that one\nhas to give up the arrogant attitude of declaring oneself to be God Himself.\n\nOne must be very meek and submissive and try to live peacefully by\n\nlending the ear to the speeches of the transcendentally self-realized soul\n\nwho speaks on the message of Bhiigavata-dharma or the religion of glori­\n\nfying the Supreme Lord and His devotees. To glorify a great man is a\n\nnatural instinct for living beings, but they have not learned to glorify the\n\n", "SB1.1#p0053": "Introduction\n\n31\n\nLord. Perfection of life is attained simply by glorifying the Lord in\nassociation with a self-realized devotee of the Lord.* The self-realized\ndevotee is he who surrenders. unto the Lord fully and who does not have\nattachment for material prosperity. Material prosperity and sense enjoyment and their advancement are all activities of ignorance in human\nsociety. Peace and friendship are impossible for a society detached from\nthe association of God and His devotees. It is imperative, therefore, that\none should sincerely seek the association of pure devotees and hear them\npatiently and submissively from any position of life. The position of a\nperson in the higher or lower status of life does not hamper one in the\npath of self-realization. The only thing one has to do is to hear from a selfrealized soul with a routine program. The teacher may also deliver lectures\nfrom the Vedic literatures, following in the footsteps of the bygone\niiciiryas who realized the Absolute Truth. Lord Sri Caitanya Mahiiprabhu\nrecommended this simple method of self-realization generally known as\nBhiigavata-dharma. Srimad-Bhiigavatam is the perfect guide for this purpose.\nAbove these topics discussed by the Lord and Sri Ramananda Raya,\nthere were still more elevated spiritual talks between the two great\npersonalities, and we purposely withhold those topics for the present\nbecause one has to come to the spiritual plane before further talks with\nRamananda Raya can be heard. We have presented further talks of Srila\nRamananda Raya with the Lord in another book (Teachings of Lord\nCaitanya).\nAt the conclusion of this meeting, Sri Ramananda Raya was advised by\nthe Lord to retire from service and come to Puri so that they could live\ntogether and relish a transcendental relationship. Some time later, Sri\nRamananda Raya retired from the Government service and took a pension\nfrom the King. He returned to his residence in Puri, where he was one of\nthe most confidential devotees of the Lord. There was another gentleman\nat Puri of the name Sikha Maiti, who was also a confidante like Ramananda\nRaya. The . Lord used to hold confidential talks on spiritual values with\nthree or four companions at Puri, and He passed eighteen years in that way\nin spiritual trance. His talks were recorded by His private secretary Sri\nDamodara Gosvami, one of the four most intimate devotees.\nThe Lord extensively travelled all over the southern part of India. The\ngreat saint of Mahara�tra, known as saint Tukadim, was also initiated by\nthe Lord. Saint Tukaram, after initiation by the Lord, overflooded the\nwhole of the Mahiir�tra Province with the sankirtana movement, and the\n*The International Society for Krishna Consciousness is formed for this purpose.\n\n", "SB1.1#p0054": "32\n\nSrimad-Bhagavatam\n\ntranscendental flow is still rolling on in the southwestern part of the great\nIndian peninsula_\n\nThe Lord excavated from South India two very important old literatures,\n\nnamely the Brahma-sarhhitii* and K�rta-kaT[Liimrta, and these two valuable\n\nbooks are authorized studies for the person in the devotional line. The\nLord then returned to Pun after His South Indian tour.\n\nOn His return to Pun, all the anxious devotees of the Lord got back\n\ntheir life, and the Lord remained there with continued pastimes of His\n\ntranscendental realizations. The most important incidence during that time\n\nwas His granting audience to King Prataparudra. King Prataparudra was\n\na great devotee of the Lord, and he considered himself to be one of the ser­\n\nvants of the Lord entrusted with sweeping the temple. This submissive attitude of the King was very much appreciated by Sri Caitanya Mahaprahhu.\nThe King requested both Bhattacarya and Raya to arrange his meeting\nwith the Lord. When, however, the Lord was petitioned by His two stalwart devotees, He flatly refused to grant the request, even though it was\n\nput forward by personal associates like Ramananda Raya and Sarvahhauma\nBhattacarya. The Lord maintained that it is dangerous for a sannyiisi to be\n\nin intimate touch with worldly money conscious men and with women.\n\nThe Lord was an ideal sannyiisi. No woman could approach the Lord even\n\nto offer respects. Women's seats were accommodated far away from the\n\nLord. AB an ideal teacher and iiciirya, He was very strict in the routine work\n\n<>f a sannyiisi. Apart from being a divine incarnation, the Lord was an ideal\n\ncharacter as a human being. His behav ior with other persons was also above\n\nsuspicion. In His dealing as iiciirya, He was harder than the thunderbolt\nand softer than the rose. One of His associates, Junior Haridasa, committed\n\na great mistake by lustfully glancing at a young woman, and the Lord as\n\nSupersoul could detect this just in the mind of Junior Haridasa. He was at\nonce banished from His association and was never accepted again, even\nthough He was implored to excuse Haridasa for the mistake. Junior\n\nHaridasa afterwards committed suicide due to being disassociated from the\n\ncompany of the Lord, and the news of suicide was duly related to the\nLord. Even at that time the Lord was not forgetful of the offense, and He\n\nsaid that Haridasa had rightly met with the proper punishment.\n\nOn the principles of the renounced order of life and discipline, the Lord\n\nknew no compromise, and therefore even though He knew that the King\nwas a great devotee, He refused to see the King only because the King was\na dollar and cent man. By this example the Lord wanted to emphasize the\nproper behavior for a transcendentalist. A transcendentalist has nothing\n*Summary of $rimad-Bhiigavatam.\n\n", "SB1.1#p0055": "Introduction\n\n33\n\nto do with women and money. He must always refrain from such intimate\nrelations. The King was, however, favored by the Lord by the expert\narrangement of the devotees. This means that the beloved devotee of the\nLord can favor a neophyte more liberally than the Lord. Pure devotees,\ntherefore, never commit an offense at the feet of another pure devotee.\nAn offense at the lotus feet of the Lord is sometimes excused by the\nmerciful Lord, but an offense at the feet of a devotee is very dangerous\nfor one who actually wants to make progress in devotional service.\nAs long as the Lord remained at Pun, thousands of His devotees used to\ncoJIUYI:o see Him during the Ratha-yatra car festival of Lord Jagannatha .\nAnd during the car festival, the washing of the Gup.9-ica temple under the\ndirect supervision of the Lord was an important function. The Lord's\ncongregational sankirtana movement at Pun was a unique exhibition for\nthe mass of people. That is the way to turn the mass mind towards spiritual\nrealization. The Lord inaugurated this system of mass sankirtana, and\nleaders of all countries can take advantage of this spiritual movement in\norder to keep the mass of people in a pure state of peace and friendship\nwith one another. This is now the demand of the present human society\nall over the world.\nMter some time the Lord again started on his tour towards Northern\nIndia, and He decided to visit V rndavana and its neighboring places. He\npassed through the jungles of Jharikhap.9-a (Madhya Bhiirat), and all the\nwild animals also joined His sankirtana movement. The wild tigers, elephants, bears and deer all together accompanied the Lord, and the Lord\naccompanied them in sankirtana. By this He proved that by the propagation of the sankirtana movement (congregational chanting and glorifying\nthe name of the Lord) even the wild animals can live in peace and friendship, and what to speak of men who are supposed to be civilized. No man\nin the world will refuse to join the sankirtana movement. Nor is the Lord's\nsankirtana movement restricted to any caste, creed, color or species. Here\nis direct evidence of His great mission: He allowed even the wild- animals to\npartake in His great movement.\n\nOn His way back from V rndavana He first came to Prayag, where He met\nRupa Gosvami along with his younger brother Anupama. Then He came\n\ndown to Benares. For two months, He instructed Sri Sanatana Gosvami in\nthe transcendental science. The instruction to Sanatana Gosvami is in itself\na long narration, and full presentation of the instruction will not be\npossible here. The main ideas are given as follows.\nSanatana Gosvami (formerly known as Dabir Khas) was in the cabinet\nservice of the Bengal Government under the regime of Nawab Husain Shah.\nHe decided to join with the Lord and thus retired from the service. On His\n\n", "SB1.1#p0056": "Srimad-Bhagavatam\n\n34\n\nway back from Vrndavana, when He reached Vara!J.asi, the Lord became\n\nthe guest of Sri Tapana Misra and Candra8ekhara, assisted by a Mahara�tra\n\nbrrihmapa. At that time Vara!J.asi was headed by a great sannyiisi of the\nMayavada school named Sripada Prakasananda Sarasvati. When the Lord\n\nwas at Vara!J.asi, the people in general became more attracted to Lord\n\nCaitanya Mahaprabhu on account of His mass sankirtana movement.\n\nWherever He visited, especially the Visvanatha temple, thousands of pil­\n\ngrims would follow Him. Some were attracted by His bodily features, and\nothers were attracted by His melodious songs glorifying the Lord.\n\nThe Mayavadi sannyiisis designate themselves as Naray3!1a. Varii!lasi is\n\nstill overflooded with many Mayavadi sannyasis. Some people who saw the\nLord in His sankirtana party considered Him to be actually Naray3!1a, and\n\nthis report reached the camp of the great sannyiisiPrakasananda.\n\nIn India there is always a kind of spiritual rivalry between the Mayavada\n\nand Bhagavata schools, and thus when the news of the Lord reached\n\nPrakasananda he knew that the Lord was a V�!lava sannyasi, and there·\nfore he minimized the value of the Lord before those who brough t him the\n\nnews. He deprecated the activities of the Lord because of His preaching\n\nthe sankirtana movement, which was in his opinion nothing but religious\nsentiment. Prakasananda was a profound student of the Vedanta, and he\nadvised his followers to give attention to the Vedanta and not to indulge\nin sankirtana.\n\nOne devotee brahmarta, who became a devotee of the Lord, did not like\n\nthe criticism of Prakasananda, and he went to the Lord to express rus\n\nregrets. He told the Lord that when he uttered the Lord's name before the\n\nsannyiisi Prakasananda, the latter strongly criticized Him, although he\n\nheard him uttering several times the name Caitanya. The brahmapa was\n\nastonished to see that the sannyiisi Prakasananda could not vibrate the\n\nsound K�!J.a even once, although he uttered the name Caitanya several\n\ntimes.\n\nThe\n\nLord smilingly explained to the devotee brahmapa why the\n\nMayavadi cannot utter the holy name of Kr�!J.a. \"The Mayavadis are of­\n\nfenders at the lotus feet of Kr�!J.a, although they utter always Brahman,\n\nAtmii, or Caitanya, etc. And because they are offenders at the lotus feet of\nKr�!J.a, they are actually unable to utter the holy name of Kr�JJ.a. The name\nKr�!la and the Personality of Godhead Kr�JJ.a are identical. There is no\ndifference in the absolute realm between the name, form or person of the\n\nAbsolute Truth because in the absolute realm everything is transcendental\nbliss. There is no difference between the body and the soul for the Person­\n\nality of Godhead, Kr�!J.a. Thus He is different from the living entity who\nis always different from his outward body. Because of Kr�!la's transcen-\n\n", "SB1.1#p0057": "Introduction\n\n35\n\ndental position, it is very difficult for a layman to actually know the\nPersonality of Godhead, Kr?�a, His holy name and fame, etc. His name,\nfame, form and pastimes all are one and the same transcendental identity,\nand they are not knowable by the exercise of the material senses.\n\"The transcendental relationship of the pastimes of the Lord is the\nsource of still more bliss than one can experience by realization of Brahman\nor by becoming one with the Supreme. Had it not been so, then those who\nare already situated in the transcendental bliss of Brahman would not have\nbeen attracted by the transcendental bliss of the pastimes of the Lord.\"\nMter this, a great meeting was arranged by the devotees of the Lord in\nwhich all the sannyiisis were invited, including the Lord and Prakasananda\nSarasvati. In this meeting both the scholars (the Lord and Prakasananda)\nhad a long discourse on the spiritual values of the smikirtana movement,\nand a summary is given below.\nThe great Mayavadi sannyiisi Prakasananda inquired from the Lord as to\nthe reason for His preferring the sankirtana movement to the study of the\nVedanta-siitra. He said that it is the duty of a sannyiisito read the Vedantasutra. What caused Him to indulge in smikirtana?\nMter this inquiry, the Lord submissively replied: \"I have taken to the\nsankirtana movement instead of the study of Vedanta because I am a great\nfool.\" The Lord thus represented Himself as one of the numberless fools\nof this age who are absolutely in�apable of studying the Vedanta philoso·\nphy. The fools' indulgence in the study of Vedanta has caused so much\nhavoc in society. The Lord thus continued: \"And because I am a great\nfool, My spiritual master forbade Me to play with Vedanta philosophy. He\nsaid that it is better that I chant the holy name of the Lord, for that would\ndeliver Me from material bondage.\n\"In this age of Kali there is no other religion but the glorification of the\nLord by utterance of His holy name, and that is the injunction of all the\nrevealed scriptures. And My spiritual master has taught Me one sloka\n(from the Brhan-Naradiya Purap.a) which is:\nharer nama harer nama harer namaiva kevalam\nkalau niisty eva niisty eva niisty eva gatir anyatha.\n\"So on the order of my spiritual master, I chant the holy name of Hari,\nand I am now mad after this holy name. Whenever I utter the holy name I\nforget Myself completely, and sometimes I laugh, cry and dance like a\nmadman. I thought that I had actually gone mad by this process of\nchanting, and therefore I asked My spiritual master about it. He informed\nMe that this was the real effect of chanting the holy name, which\n\n", "SB1.1#p0058": "36\n\nSrimad-Bhagavatam\n\nproduces a transcendental emotion that is a rare manifestation. It is the\n\nsign of love of God, which is the ultimate end of life. Love of God is\n\ntrans·cendental to liberation [mukti J, and thus it is called the fifth stage\nnf\n\nspiritual realization, above the stage of liberation. By chanting the holy\n\nname of Kr�l).a one attains the stage of love of God, and it was good that\nfortunately I was favored with the blessing.\"\n\nOn hearing this statement from the Lord, the Miiyiiviidi sannyasi asked\nthe Lord what was the harm in studying the Vedanta along with chanting\nthe holy name. Prakasiinanda Sarasvati knew well that the Lord was\nformerly known as Nimiii Pal).9it, a very learned scholar of Navadvipa, and\nHis posing as a great fool was certainly to some purpose. Hearing this\ninquiry by the sannyiisi, the Lord smiled and said, \"My dear sir, if you do\nnot mind, I will answer your inquiry.\"\nAll the sannyiisis there were very much pleased with the Lord for His\nhonest dealings, and they unanimously replied that they would not be\noffended by whatever He replied. The Lord then spoke as follows:\n\n\"Vedanta-sutra is comprised of transcendental words or sounds uttered\nby the transcendental Personality of Godhead. As such, in the Vedanta\nthere cannot be any human deficiencies like mistake, illusion cheating or\ninefficiency. The message of the Upani§ads is expressed in the Vediinta­\n\nsutra, and what is said there directly is certainly glorified. Whatever interpretations have been given by Sank.ariiciirya have no direct bearing on the\n\nsutra, and therefore such commentation spoils everything.\n\"The word Brahman indicates the greatest of all, which is full with\ntranscendental opulences, superior to all. Brahman is ultimately the Personality of Godhead, and He is covered by indirect interpretations and\n\nestablished as impersonal. Everything that is in the spiritual world is full\n\nof transcendental bliss, including the form, body, place and paraphernalia\n\nof the Lord. All are eternally cognizant and blissful. It is not the fault of\nthe Aciirya Sailkara that he has so interpreted Vedanta, but if someone\naccepts it, then certainly he is doomed. Anyone who accepts the transcendental body of the Personality of Godhead as something mundane\ncertainly commits the greatest blasphemy.\"\nThe Lord thus spoke to the sannyasi almost in the same way that He\nspoke to the Bhattaciirya of Puri, and by forceful arguments He nullified\nthe Mayiiviida interpretations of the Vedanta-sutra. All the sannyasis\n\nthere claimed that the Lord was the personified Vedas and the Personality\nof Godhead. All the sannyiisis were converted to the cult of bhakti, and\nall of them accepted the holy name of the Lord Sri Kr�l).a, and they dined\ntogether with the Lord in the midst of them. Mter this conversion of the\n\n", "SB1.1#p0059": "Introduction\n\n37\n\nsannyiisis, the popularity of the Lord increased at Variil).asi, and thousands\n\nof people assembled to see the Lord in person. The Lord thus established\nthe primary importance of Srimad-Bhiigavata-dharma, and He defeated all\nother systems of spiritual realization. Since then everyone at V ariil).asi was\noverwhelm�d with the transcendental sankirtana movement.\n\nWhile the Lord was camping at Variil).asi, Sanatana Gosvami also arrived\nafter retiring from office. He was formerly one of the state ministers in the\ngovernment of Bengal, then under the regime of Nawab Hussain Shah. He\nhad some difficulty in getting relief from the state service, for the Nawab\nwas reluctant to let him leave. Nonetheless he came to Variil).asi, and the\nLord taught him the principles of devotional service. He taught him about\nthe constitutional position of the living being, the cause of his bondage\nunder material conditions, his eternal relation with the Personality of\nGodhead, the transcendental position of the Supreme Personality of Godhead, His expansions in different plenary portions of incarnations, His\ncontrol of different parts of the universe, the nature of His transcendental\nabode, devotional activities, their different stages of development and the\nrules and regulations for achieving the gradual stages of spiritual perfection,\nthe symptoms of different incarnations in different ages and how to\ndetect them with reference to the context of revealed scriptures.\nThe Lord's teachings to Sanatana Gosvami form a big chapter in the\ntext of Sri Caitanya-caritamrta, and to explain the whole teachings in\nminute details will require a volume in itself. These are treated in detail\nin our book Teachings of Lord Caitanya.\nAt Mathura, the Lord visited all the important places; then He reached\nVrndavana. Lord Caitanya appeared in the family of a high caste briih­\n\nmar-a, and over and above that as sannyiisi He was the preceptor for all the\nvarr-as and iisramas. But He used to accept meals from all classes of\n\nV�l).avas. At Mathura the Sanodhia briihmar-as are considered to be in\n\nthe lower status of society, but the Lord accepted meals in their families\nalso because His host happened to be a disciple of the Madhavendra Puri\nfamily.\nAt Vrndavana the Lord took bath in twenty-four important bathing\n\nplaces and ghats. He travelled to all the twelve important vanas (forests).\n\nIn these forests all the cows and birds welcomed Him, as if He were their\nvery old friend. The Lord also began to embrace all the trees of those\nforests, and by doing so He felt the symptoms of transcendetnal ecstasy.\nSometimes He fell unconscious, but He was made to regain consciousness\nby the chanting of the holy name of Kr�I]a. The transcendental symptoms\nthat were visible on the body of the Lord during His travel within the\n\n", "SB1.1#p0060": "Srimad-Bhagavatam\n\n38\n\nforest of Vrndavana were all unique and inexplicable, and we have just\ngiven a synopsis only.\n\nSome of the important places that were visited by the Lord in Vrndavana\n\nwere\n\nKamyavana,\n\nAdisvara,\n\nPabansarovara,\n\nKhadirvana,\n\nSe�a8ayi,\n\nKhelatirtha, Bhandirvana, Bhadravana, Srivana, Lauhavana, Mahavana,\n\nGokula, Kiliyahrada, Dvadasaditya, Kesitirtha, etc. When He saw the place\n\nwhere the rosa dance took place, He at once fell down in trance. As long as\nHe remained at Vrndavana, He made His headquarters at Al'PfRCdi hip tl>e\nforefathers, other living beings and the demigods who are in \"harge of\ncosmic activities, for they are urged by a desire to be materially benefited\nwith women, wealth, power and aristocratic birth.\nPURPORT\nThere is no need to worship demigods of whatsoever category if one is\n\nserious about going back to Godhead. In the Bhagavad-gitii (Bg. 7.20, 23)\nit is clearly said that those who are mad after material enjoyment approach\nthe different demigods for temporary benefits, which are meant for men\nwith a poor fund of knowledge. We should never desire to increase the\n\ndepth of material enjoyment. Material enjoyment should be accepted\n\nonly up to the point of the bare necessities of life and not more or less\nthan that. To accept more material enjoyment means to bind oneself more\nand more to the miseries of material existence. More wealth, more women\nand false aristocracy are some of the demands of the materially disposed\nman because he has no information of the benefit derived from Vi�p.u\nworship. By Vi�p.u worship one can derive benefit in this life as well as in\nlife after death. Forgetting these principles, foolish people who are after\nmore wealth, more wives and more children worship various demigods.\nThe aim of life is to end the miseries of life and not to increase them.\nFor material enjoyment there is no need to approach the demigods. The\ndemigods are but servants of the Lord. As such, they are duty-bound to\nsupply necessities of life in the form of water, light, air, etc. One should\n\nwork hard and worship the Supreme Lord by the fruits of one's hard\nlabor for existence, and that should be the motto of life. One should be\n\n", "SB1.1#p0144": "Texts 28-29]\n\nDivinity and Divine Ser vice\n\n123\n\ncareful to execute occupational service with faith in God in the proper\nway, and that will lead one gradually on the progressive march back tq\nGodhead.\nLord Sri Kr�!la, when He was personally present at Vrajadhama, stopped\nthe worship of the demigod Indra and advised the residents of Vraja to\nworship by their business and to have faith in God. Worshiping the multidemigods for material gain is practically a perversity of religion. This sort\nof religious activity has been condemned in the very beginning of the\nBhiigavatam as kaitava-dharma. There is only one religion in the world to\nbe followed by one and all, and that is the Bhiigavata-dharma, or the\nreligion which teaches one to worship the Supreme Personality of Godhead and no one else.\nTEXTS 28-29\n\n4'1U�qu � '41«�� ��n 1\ncu\\Rqq(l � �: fsfitn: ����II\nctttWiqt � 41ij�qq� �: I\nqlij�5ttfl �\nii41�'4q(l rffir: ����II\nviisudeva-parii vedii\nviisudeva-parii makhiifr.\nviisudeva-parii yogii\nviisudeva-pariifr. kriyiifr.\nviisudeva-pararh jiiiinarh\nviisudeva-pararh tapa[!.\nviisudeva-paro dharmo\nviisudeva-parii gatifr.viisudeva-the Personality of Godhead; parii[!.-ultimate goal; vediiflrevealed scriptures; viisudeva-the Personality of Godhead; parii[l.-for\nworshiping; makhii[l.-sacrifices; viisudeva-the Personality of Godhead;\npariifr.-means of attaining; yogiifr.-mystic paraphernalia; viisudeva-the\nPersonality of Godhead; parii[l.-under His control; kriyii[l.-fruitive activities; viisudeva- the Personality of Godhead; param- the supreme; jii.iinamknowledge; viisudeva-the Personality of Godhead; param-best; tapa[l.austerity; viisudeva-the Personality of Godhead; para[!.-superior quality;\ndharma[!.-religion; viisudeva-the Personality of Godhead; pariifr.--ultimate;\ngatifr.-goal of life.\n\n", "SB1.1#p0145": "Srimad-Bhae:avatam\n\n124\n\n[Canto 1, Ch, 2\n\nTRANSLATION\nIn the revealed scriptures, the ultimate object of knowledge is Sri\n\nK��J}a, the Personality of Godhead. The purpose of performing sacrifice is\n\nto please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe\nausterities are performed to know Him. Religion [dharma] is rendering\n\nloving service unto Him. He is the supreme goal of life.\nPURPORT\n\nThat Sri Kr�f.la, the Personality of Godhead, is the only object of\n\nworship is· confirmed in these two slokas. In the Vedic literature there is\n\nthe same objective: establishing one's relationship and ultimately reviving\nour lost loving service unto Him. That is the sum and substance of the\n\nVedas. In the Bhagavad-gitii the same theory is confirmed by the Lord in\n\nHis own words: the ultimate purpose of the Vedas is to know Him only.\n\nAll the revealed scriptures are prepared by the Lord through His incarna­\n\ntion in the body of Srila Vyasadeva just to remind the fallen souls\n\nconditioned by material nature of Sri K.r��a the Personality of Godhead.\n\nNo demigod can award freedom from material bondage. That is the\nverdict of all the Vedic literatures. 1mpersonalists who have no informa­\n\ntion of the Personality of Godhead minimize the omnipotency of the\nSupreme\n\nLord and put Him on equal footing with all other living\n\nbeings, and for this act such impersonalists get freedom from material\nbondage with great difficulty. They can only surrender unto Him after\nmany, many births and culture of transcendental knowledge.\n\nOne may argue that the Vedic activities are based on sacrificial cere­\n\nmonies. That is true. But all such sacrifices are also meant for realizing the\n\ntruth about Vasudeva. Another name of Vasudeva is Yajiia (sacrifice), and\nin the Bhagavad-gitii it is clearly stated that all sacrifices and all activities\n\nare to be conducted for the satisfaction of Y ajiia or Vi��u the Personality\n\nof Godhead. This is the case also with the yoga systems. Yoga means to\n\nget into touch with the Supreme Lord. The process, however, includes\n\nseveral bodily features such as iisana, dhyiina, prii[Liiyiima, meditation, etc.,\n\nand all of them are meant for concentrating upon the localized aspect of\n\nVasudeva represented as Paramatma. Paramatma realization is but partial\n\nrealization of Vasudeva, and if one is successful in that attempt, one\n\nrealizes Vasudeva in full. But by ill luck most of the yogis are stranded\n\nby the powers of mysticism achieved through the bodily process. Ill-fated\n\nyogis are given a chance in the next birth by being placed in the families of\n\n", "SB1.1#p0146": "Text 29)\n\nDivinity and Divine Service\n\n125\n\ngood learned briihmartas or in the families of rich merchants in order to\nexecute the unfinished task of Vasudeva realization. If such fortunate\n\nbriihmartas and sons of rich men properly utilize the chance, they can\neasily realize Vasudeva by good association with saintly persons. Unfortunately, such preferential persons are captivated again by material wealth\nand honor and practically forget the aim of life.\n\nThis is also so for the culture of knowledge. According to Bhagavad-gitii\n\nthere are eighteen items in culturing knowledge. And by such culture of\nknowledge one becomes gradually prideless, devoid of vanity, nonviolent,\nforbearing, simple, devoted to the great spiritual master and self-controlled.\nBy culture of knowledge one becomes unattached to hearth and home and\nbecomes conscious of the miseries due to death, birth, old age and disease.\nAnd all culture of knowledge culminates in devotional service to the\nPersonality of Godhead, Vasudeva. Therefore, Vasudeva is the ultimate aim\nin culturing all different branches of knowledge. Culture of knowledge\nleading one to the transcendental plane of meeting Vasudeva is real\nknowledge. Physical knowledge in its various branches is condemned in the\n\nBhagavad-gitii as ajniina, or the opposite of real knowledge. The ultimate\n\naim of physical knowledge is to satisfy the senses, which means prolongation of the term of material existence and thereby continuance of the\nthreefold miseries. So prolonging the miserable life of material existence\nis nescience. But the same physical knowledge leading to the way of\nspiritual understanding helps one to end the miserable life of physical\nexistence and to begin the life of spiritual existence on the plane of\nVasudeva.\n\nThe same applies to all kinds of austerities. Tapasya means voluntary\n\nacceptance of bodily pains to achieve some higher end of life. Ravapa and\nHirapyakasipu underwent a severe type of bodily torture to achieve the\nend of sense gratification. Sometimes modern politicians also undergo\nsevere types of austerities to achieve some political end. This is not actually\n\ntapasya. One should accept voluntary bodily inconvenience for t he sake of\n\nknowing Vasudeva because that is the way of real austerities. Otherwise all\nforms of austerities are classified as modes of passion and ignorance.\nPassion and ignorance cannot end the miseries of life. Only the mode of\ngoodness can mitigate the threefold-miseries of life. Vasudeva and Devaki,\nthe so-called father and mother of Lord Kr�lJ-a, underwent penances to get\nVasudeva as their son. Lord Sri Kr�lJ-a is the father of all living beings\n\n(Bg.\n\n14.4). Therefore He is the original living being of all other living\n\nbeings. He is the original eternal enjoyer amongst all other enjoyers.\nTherefore no one can be His begetting father, as the ignorant may think.\n\n", "SB1.1#p0147": "Srlmad-Bhagavatam\n\n126\n\n[Canto l, Ch. 2\n\nLord Sri \"Kr�J].a agreed to become the son of Vasudeva and Devaki upon\n\nbeing pleased with their severe austerities. Therefore if any austerities have\n\n�\n\nVasudeva\n\nIS\n\n�\n\ne done to achi�ve the end of knowledg :, Vasudeva.\n.\nthe ongmal\nPersonality of Godhead Lord Sn \"Kr�J].a. As\n\nto be done, t ey must\n\nexplained before, the original Personality of Godhead expands Himself by\ninnumerable forms. Such expansion of forms is made possible by His\n\nvarious energies. His energies are also multifarious, and His internal ener­\n\ngies are superior and external energies are inferior in quality. They are\n\nexplained in the Bhagavad-gitii (Bg. 7.4-6) as the parii and aparii prakrtis.\nSo His expansions of various forms which take place via the internal\n\nenergies are superior forms, whereas the expansions which take place via\nthe external energies are inferior forms. The living entities are also His\n\nexpansions. The living entities who are expanded by His internal potency\n\nare eternally liberated persons, whereas those who are expanded by the\n\nmaterial energies are eternally conditioned souls. Therefore, all culture of\nknowledge, austerities, sacrifice and activities should be aimed at changing\n\nthe quality of the influence that is acting upon us. For the present, we are\n\nall being controlled by the external energy of the Lord, and just to change\n\nthe quality of the influence, we must endeavor to cultivate spiritual\n\nenergy. In the Bhagavad-gitii it is said that those who are mahiitmiis, or\n\nthose whose minds have been so broadened as to be engaged in the service\nof Lord \"Kr�J].a, are under the influence of the internal potency, and the\n\neffect is that such broad-minded living beings are constantly engaged in the\n\nservice of the Lord without deviation. That should be the aim of life. And\n\nthat is the verdict of all the Vedic literatures. No one should bother himself with fruitive activities or dry speculation about transcendental knowl­\n\nedge. Everyone should at once engage himself in the transcendental\nloving service of the Lord. Nor should one worship different demigods who\n\nwork as different hands of the Lord for creation, maintenance or destruc­\n\ntion of the material world. There are innumerable powerful demigods who\n\nlook over the external management of the material world. They !lfe all\n\ndifferent assisting hands of Lord Vasudeva. Even Lord Siva and Lord\n\nBrahma are included within the list of demigods, but Lord Vi�pu or\n\nVasudeva is always transcendentally situated. Even though He accepts the\n\nquality of goodness of the material world, He is still transcendental to all\nthe material modes. The following example will clear that matter more\nexplicitly. In the prison house there are the prisoners and the managers of\n\nthe prison house. Both the managers and the prisoners are bound up by\n\nthe laws of the king. But even though the king sometimes comes in the\n\n", "SB1.1#p0148": "Plate 9 The transcendental Personality of Godhead accepts the three qualitative forms\nof Brahma, Visnu and Mahesvara. (p. 116)\n\n", "SB1.1#p0149": "Plate I 0 Sri Kr�rya is the supreme goaJ of life. (p. 124)\n\n", "SB1.1#p0150": "Plate 11\n\nLord Paramatma pervades all things, just as fire permeates wood. (p. 129)\n\n", "SB1.1#p0151": "Plate 12\n\n(p. 129)\n\nOn His royal road of stones, Lord Ramacandra crossed the Indian Ocean.\n\n", "SB1.1#p0152": "Plate 13 Kf�l)a and Balarama appeared in the family of VHQi, and by so doing They\nremoved the burden of the world. (p. 160)\n\n", "SB1.1#p0153": "Plate 14 The incarnations of Godhead are innumerable, like the waves in the ocean.\n\n(p. 164)\n\n", "SB1.1#p0154": "Plate 15 The Lord's pastimes with thegopTs are displays of His transcendental existence, bliss and knowledge. (p. 168)\n\n", "SB1.1#p0155": "Text 30)\n\n127\n\nDivinity and Divine Service\n\nprison, he is not bound by the laws of the prison house. The king is therefore always transcendental to the laws of the prison house, as the Lord is\nalways transcendental to the laws of the material world.\nTEXT 30\n\n�( �ii ll41l:IIW1�+4+4ltl I\nijf:\\ij(qt(I � gulw4tttgoil �: II� II\n�\n\no\n\nsa evedarh sasarjiigre\nbhagaviin iitma-miiyayii\nsad-asad-riipayii ciisau\ngurwmayyiigupo vibhuft\nsaft-that;\n\neva-certainly;\n\nidam-this;\n\nsasarja- created; agre before;\n-\n\nbhagaviin-the Personality of Godhead;. iitma-miiyayii-by His personal\npotency; sat-the cause; asat-the effect; riipayii-by forms; ca-and; asauthe same Lord; gupamayyii-in the modes of material nature; agupafttranscendental; vibhuft- the Absolute.\nT RA N SLATI O N\nIn the beginning of the material creation, the Absolute Lord in His\ntranscendental position created the energies of cause and effect by His own\ninternal energy.\n\nPURPORT\nThe position of the Lord is always transcendental because the causal\nand effectual energies required for the creation of the material world\nwere also created by Him. He is, therefore, unaffected by the qualities of\nthe material modes. His existence, form, activities and paraphernalia all\nexisted before the material creation.* He is all spiritual and has nothing\n\n*Sripada Sankaracarya, the head of the Mayavada school, accepts this transcenden­\n\ntal position of Lord Kr�!la in his commentation on Bhagavad-gitti.\n\n", "SB1.1#p0156": "Srimad-Bhagavatam\n\n128\n\n[Canto 1, Ch. 2\n\nto do with the qualities of the material world, which are qualitatively\ndistinct from the spiritual qualities of the Lord.\nTEXT 31\n\ntayii vilasite§v e§u\ngur-e§U gur-aviin iva\nanta{!.-pravi§ta iibhiiti\nvijiiiinena vijrmbhita[l.\ntayii- by them; v ilasite§u\n\n-\n\nalthough in the function; e§u\n\n-\n\nthese; gur-e§u­\n\nthe modes of material nature; gur-aviin-affected by the modes; iva-as if;\n\nanta[l.-within; p rav i§ tafi.\n\n-\n\nentered into; iibhiiti- appears to be; vijiiiinena­\n\nby transcendental consciousness; vij.rmbhita[l.-fully enlightened.\n\nTRANSLATION\nAfter creating the material substance, the Lord expands Himself and\n\nenters into it. And although He is within the material modes of nature and\n\nappears to be one of the created beings, He is always fully enlightened and\n\nin His transcendental position.\n\nPURPORT\nThe living entities are separated parts and parcels of the Lord, and the\n\nconditioned living entities who are unfit for the spiritual kingdom are\nstrewn within the material world to enjoy matter to the fullest extent.\n\nAs Paramatma and eternal friend of the living entities, the Lord by one of\nHis plenary portions accompanies the living entities to guide them in\ntheir material enjoyment and to become witness to all actvities.\n\nWhile\n\nthe living entities enjoy the material conditions, the Lord maintains His\n\ntranscendental position without being affected by the material atmosphere.\n\n", "SB1.1#p0157": "Text 32]\n\nDivinity and Divine Service\n\n129\n\nIn the Vedic literatures (sruti) it is said that there are two birds in one\ntree.* One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit eater is the\nliving entity. The fruit eater- (living entity) has forgotten his real identity\nand is overwhelmed in the fruitive activities of the material conditions,\nbut the Lord (Paramatma) is always full in transcendental knowledge.\nThat is the difference between the Supersoul and the conditioned soul.\nThe conditioned soul, living entity, is controlled by the laws of nature,\nwhile the Paramatma or the Supersoul is the controller of the material\nenergy.\nTEXT 32\n\n���: ((C�M!! I\n� llffifR����� ������\n� �!!fWfl\n\nyathii hy avahito vahnir\ndiiru§p eka[l. sva-yoni§U\nnaneva bhiiti viSviitmii\nbhute§u ca tnthii pumiin\nyathii-as much as; hi-exactly like; avahita[l.-su rcharged with; vahni[l.­\n\n-\n\nfire; diiru§u-in the wood; eka[l.-one; s va yoni§u-the source of manifestation; niinii iva- like different entities; bhiiti-illuminates; viSviitmii-the\nLord as Paramatma; bhute§u-in the living entities; ca-and; tathii-in the\nsame way; pumiin- the Absolute Person.\n\nTRANSLATION\nThe Lord,\n\nas\n\nSupersoul, pervades all things, just as fire permeates\n\nwood, and so He appears to be of many varieties, t�ough He is the absolute\none without a second.\n\n*dvti supar!lasayujti sakhtiyti samiinam vrk�am pari§asvaitite\ntayor anya� pippalam svtidv atty anllSnann anye 'bhicakllSiti (Sru.ti mantra)\n\n", "SB1.1#p0158": "Srimad-Bhagavatam\n\n130\n\n[Canto I, Ch. 2\n\nPURPORT\nLord Vasudeva, the Supreme Personality of Godhead, by one of His\n\nplenary parts expands Himself all over the material world, and His existence\ncan he perceived even within the atomic energy. Matter, anti-matter,\n\nproton, neutron, etc., are all different effects of the Paramatma feature\nof the Lord. As from wood, fire can he manifested, or as butter can he\n\nchurned out of milk, so also the presence of the Lord as Paramatma can he\n\nfelt by the process of legitimate hearing and chanting of the transcenden­\n\ntal subjects which are es p ecially treated in the Vedic literatures like the\n\nUpan�ads and Vedanta. Srimad-Bhiigavatam is the bona fide explanation\n\nof these Vedic literatures. The Lord can he realized through the aural\nreception of the transcendental message, and that is the only way to\nexperience the transcendental subject. As fire is kindled from wood by\n\nanother fire, similarly the divine consciousness of man can be kindled\n\nby another divine\n\ngrace. His Divine Grace the spiritual master can\n\nkindle the spiritual fire from the woodlike living entity by imparting\n\nproper spiritual messages injected through the receptive ear. Therefore one\n\nis required to approach the proper spiritual master with receptive ear only,\n\nand thus divine existence is gradually realized. The difference between\nanimality and humanity lies in this process only. A human being can hear\n\nproperly, whereas an animal cannot.\n\nTEXT 33\n\nasau gurwmayair bhiivair\nbhiita-siik§mendriyiitmabhi[l.\nsva-nirmite§u nirv�Jo\nbhuhkte bhiite§u tad-gurziin\nasau-that Paramatma;gurzamayai[l.-influenced by the modes of nature;\n\nbhiivai[l. naturally;\nbhiita-created; siik§ma-subtle;\nindriya-senses;\niitmabhi[l.-by the living beings; sva-nirmite§u-in His own creation;\n-\n\n", "SB1.1#p0159": "Divinity a nd Divine Se rvi ce\n\nText 34]\n\n131\n\nniro i§ta{t entering; bhunkte-causes to enjoy; bhute§u-in the living\nentities; tat -guruzn-those modes of nature.\n-\n\nTRANSLATION\nThe Supersoul enters into the bodies of the created beings who are\ninfluenced by the modes of material nature and causes them to enjoy the\neffects of these by the subtle mind.\n\nPURPORT\n\nThere are 8,400,000 species of living beings beginning from the highest\nintellectual being Brahma down to the insignificant ant, and all of them\nare enjoying the material world according to the desires of the subtle mind\nand gross material body. The gross material body is based on the conditions\nof the subtle mind, and the senses are created according to the desire of\nthe living being. The Lord as Paramatma helps the living being to get\nmaterial happiness because the living being is helpless in all respects to\nobtain what he desires. He proposes and the Lord disposes. In another\nsense, the living beings are parts and parcels of the Lord. They are therefore one with the Lord. In the Bhagavad-gitii the living beings in all varieties\nof bodies have been claimed by the Lord as His sons. The sufferings and\nenjoyments of the sons are indirectly the suffering and enjoyments of the\nfather. Still the father is not in any way affected directly by the suffering\nand enjoyment of the sons. He is so kind that He constantly remains with\nthe living being as Paramatma and always tries to convert the living being\ntowards the real happiness.\n\nTEXT 34\n\nbhiivayaty e§a sattvena\nlokiin vai loka-bhiivana{t\n\n", "SB1.1#p0160": "132\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 2\n\nluavatiiriinurato\ndeva-tiryan-nariidi§u\nbhiivayati-maintains; e§afl-all these; sattvena-in the mode of goodness; lokiin-all over the universe; vai-generally; loka- bhiivana[l - the master\n\nof all the universes; lua- pastimes; avatiira-incarnation; anurata[l. - assuming\nthe role; deva-the demigods; tiryak - lower animals; nariidi§u-in the midst\n\nof human beings.\n\nTRANSLATION\nThus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals, and in His play He assumes the roles of\nincarnations to reclaim those in the mode of pure goodness.\n\nPURPORT\nThere are innumerable material universes, and in each and every universe\nthere are innumerable planets inhabited by different grades of living entities in different modes of nature. The Lord (Vi�!lu) incarnates Himself in\neach and every one of them and in each and every type of living society.\nHe manifests His transcendental pastimes amongst them just to create the\ndesire to go back to Godhead. The Lord does not change His original\ntranscendental position, but He appears to be differently manifested\n\naccording to the particular time, circumstances and society.\n\nSometimes He incarnates Himself or empowers a suitable living being\n\nto act for Him, but in either case the purpose is the same: the Lord wants\n\nthe suffering living being to go back home, back to Godhead. The happiness\n\nwhich the living beings are hankering for is not to be found within any\n\ncorner of the innumerable universes and material planets. The eternal\n\nhappiness which the living being wants is obtainable in the kingdom of\n\nGod, but the forgetful living beings under the influence of the material\nmodes have no information of the kingdom of God. The Lord, therefore,\ncomes to propagate the message of the kingdom of God either personally\nas an incarnation or through His bona fide representative as the good son\nof God. Such incarnations or sons of God are not only making propaganda\nfor going back to Godhead within human society. Their work is also going\n\n", "SB1.1#p0161": "Text 34)\n\nDivinity and Divine Service\n\n133\n\non in all types of societies, amongst demigods and those other than human\nbeings.\nThus end the Bhaktivedanta purports of the First Canto, Second Chapter, of Snmad-Bhiigavatam, entitled \"Divinity and Divine Service.\"\n\n", "SB1.1#p0162": "CHAPTER THREE\n\nKf�r)a Is the source of All Incarnations\nTEXT l\n\n��cm:r\n\ni:l� qWt �q �T�ifll: I\n\niji� til�� �� II � II\nsuta uviica\njagrhe pauru�arh riiparh\nbhagaviin mahad-iidibhi[l\nsambhutarh �o{iasa-kalam\niidnu lnka-sisrk�ayii\nsuta[l, uviica Suta said; j agrhe-accepted; pa u ru �am plenary portion as\nthe puru�a incarnation; riipam-form; bhagaviin-the Personality of Godhead; mahat-iidibhi[l,-with the ingredients of the material world; sambhutam thus there was the creation of; �o {iasa ka lam sixteen primary\nprinciples; iidau-in the beginning; loka-the universes; sisrk �ayii on the\n-\n\n.\n\n-\n\n-\n\n-\n\n-\n\n-\n\nintention of creating.\nTRANSLATION\nSiita said: In the beginning of the creation, the Lord first expanded\nHimself in the universal form of the p•.:cu� incarnation and manifested all\nthe ingredients for the ,material creatic.L And thus at first there was the\ncreation of the sixteen principles of material action. This was for the\npurpose of creating the material universe.\nPURPORT\nThe Bhagavad-gitii states that the Personality of Godhead Sri Kr�!la\nmaintains these material universes by extending His plenary expansions.\n\n135\n\n", "SB1.1#p0163": "136\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 3\n\nSo this puru�a form is the confirmation of the same principle. The original\nPersonality of Godhead Vasudeva or Lord Kr��a, who is famous as the son\n\nof King Vasudeva or King Nanda, is full with all opulences, all potencies,\n\nall fames, all beauties, all knowledge and all renunciation. Part of His\nopulences is manifested as impersonal Brahman, and part of His opulences\nis manifested as Paramatma. This puru�a feature of the same Personality\nof Godhead Sri Kr��a is the original Paramatma manifestation of the Lord.\n\nThere are three puru�a features in the material creation, and this form, who\nis known as the Kiirallodakasiiyi Vi�I)U, is the first of the three. The others\nare known as the Garbhodaka§iiyi Vi��u and the K�irodakasiiyi Vi��u,\nwhich we shall know one after another. The innumerable universes are\ngenerated from the skinholes of this Kiira!lodaka§iiyi Vi��u, and in each\none of the universes the Lord enters as Garbhodaka§iiyi Vi��u.\n\nIn the Bhagavad-gitii it is also mentioned that the material world is\n\ncreated at certain intervals and then again destroyed. This creation and\ndestruction is done by the supreme will because of the conditioned souls\nor the nitya-badhya living beings.\n\nThe nitya-badhya or the eternally\n\nconditioned souls have the sense of individuality or ahankara, which\n\ndictates them sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The\n\nliving beings are predominated enjoyers. But the eternally conditioned\n\nsouls, forgetful of this constitutional position, have strong aspirations to\n\nenjoy. This chance to enjoy matter is given to the conditioned souls in the\n\nmaterial world, and side by side they are given the chance to understand\n\ntheir real constitutional position. Those fortunate living entities who catch\nthe truth and surrender unto the lotus feet of Vasudeva after many, many\n\nbirths in the material world, join the eternally liberated souls and thus are\nallowed to enter into the kingdom of Godhead. After this, such fortunate\nliving entities need not come again within the occasional material creation.\nBut those who cannot catch the constitutional truth are again merged into\nthe mahat-tattva at the time of annihilation of the material creation. When\nthe creation is again set up, this mahat-tattva is again let loose. This\nmahat-tattva contains all the ingredients of the material manifestations,\nincluding the conditioned souls. Primarily this mahat-tattva is divided into\nsixteen parts, namely the five gross material elements and the eleven\nworking instruments or senses. It is like the cloud in the clear sky. In the\nspiritual sky, the effulgence of Brahman is spread all round, and the whole\n\nsystem is dazzling in spiritual light. The mahat-tattva is assembled in some\n\ncorner of the vast unlimited spiritual sky, and the part which is thus\ncovered by the mahat-tattva is called the material sky. This part of the\n\n", "SB1.1#p0164": "Text 2]\n\nl<.r�J!a Is the Source of All Incarnations\n\n137\n\nspiritual sky, called the mahat-tattva, is only an insignificant portion of the\nwhole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes are collectively produced by the Kara�odaka8ay1\nVi��u, called also the Maha-Vi��u, who simply throws His glance to\nimpregnate the material sky.\nTEXT 2\n\nyasyiimbhasi Sa.yiinasya\nyoga- nidriim vitanvatafl.\nniibhi-hradiimbujiid iisid\nbrahmii vi.Sva-srjiirh patifl.\nyasya-whose; ambhasi-in the water; sayiinas ya-lying down; yoganidriim-sleeping in meditation; vitanvatafl.-ministering; niibhi-navel; hrada\n-out of the lake; ambujiit from the lotus; iisit-wa\"' manifested; brahmii-\n\nthe grandfather of\n\nthe living beings; vi.Sva-the universe; srjiim-the\n\nengineers; patifl.-m aster\n\n.\n\n.\n\nTRANSLATION\nA part of the p�a lies down within the water of the universe, and\n.\nfrom the navel lake of His body sprouts a lotus stem, and from the lotus\nflower atop this stem, Brahma, the master of all engineers in the universe,\nbecomes manifest.\nPURPORT\nThe first puru§a is the Kiirarwdakasiiyi Vi��u. From His skinholes\ninnumerable universes have sprung up. In each and every one of them the\npuru§a enters as the Garbhodakasiiyi Vi��u. He is lying within half of the\nuniverse which is full with the water of His body. And from the navel of\nGarbhodaka5iiyi Vi��u has sprung up the stem of the lotus flower, the\nbirthplace of Brahma, who is the father of all living beings and the master\nof all the demigod engineers engaged in the perfect design and working of\nthe universal order. Within the stem of the lotus there are fourteen\ndivisions of planetary· systems, and the earthly planets are situated in the\n\n", "SB1.1#p0165": "138\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 3\n\nmiddle. Upwards there are other, better planetary systems, and the top­\n\nmost system is called Brahmaloka or Satyaloka. Downwards from the\n\nearthly planetary system there are seven downwards planetary systems\n\ndomiciled by the asuras and similar other materialistic living beings.\n\nFrom this Garbhodakasiiyi V�r;m there is expansion of the K§irodakasiiyi\n\nVi�p.u, who is the collective Paramatma of all living beings. He is called\nHari, and from Him all incarnations within the universe are expanded.\n\nTherefore, the conclusion is that the puru§a-avatiira is manifested in\n\nthree features, first the Kiirarwdakasiiyi who creates aggregate material\ningredients in the mahat-tattva, second the Garbhodakasiiyi who enters\nin each and every universe, and third the K§irodakasiiyi V�p.u who is the\nParamatma of every material object, organic or inorganic. One who knows\nthese plenary features of the Personality of Godhead knows also Him\n(Godhead) properly, and thus the knower becomes freed from the material\nconditions of birth, death, old age and disease, as it is confirmed in\nBhagavad-gitii. In this sloka the subject matter of Maha-Vi�p.u is summarized. The Maha-Vi�p.u lies down in some part of the spiritual sky by His\nown free will, and thus He lies on the ocean of kiirar-a from where He\nglances over His material nature, and the mahat-tattva is at once created.\n\nThus electrified by the power of the Lord, the material nature creates at\nonce innumerahle universes just as in due course a tree is de_corated with\n\ninnumerable grown-up fruits. The seed of the tree is sown by the culti­\n\nvator, and the tree or creeper in due course becomes manifested with so\n\nmany fruits.\n\nothing can take place without a cause. The Kiirar-a Ocean\n\nis therefore called the Causal Ocean. Kiirarta means causal. We should not\n\nfoolishly accept the atheistic theory of creation. The description of the\natheists is given in the Bhagavad-gitii. The atheist does not believe in the\n\ncreator, but he cannot give a good theory to explain the creation. Material\nnature has no power to create without the power of the purusa, just as a\nprakrti or woman cannot produce a child without the connection of a\n\npuru§a. The puru§a impregnates, and the prakrti delivers. We should not\nexpect milk from the fleshy bags on the neck of the goat, although they\nlook like breastly nipples. Similarly, we should not expect any creative\npower from the material ingredients; we must believe in the power of the\n\npuru§a, who impregnates prakrti or nature. And because the Lord wished\nto lie down in meditation, the material energy created innumerable\n\nuniverses at once, and in each of them the Lord laid Himself down, and\nthus all the planets and the different paraphernalia were created at once\nby the will of the Lord. The Lord has unlimited potencies, and thus He\ncan perform as He likes by perfect planning, although personally He has\n\n", "SB1.1#p0166": "Text 3]\n\n�!i11a Is the Source of All Incarnations\n\n139\n\nnothing to do, and no one is greater than or equal to Him. That is the\nverdict of the Vedas.\n\nTEXT 3\n\nyasyiivayava-samsthiinai[l\nkalpito loka-vistara[l.\ntadvai bhagavato riipam\nviSuddharh sattvam urjitam\nyasya-whose; avayava-bodily\n\nexpansion; sarhsthiin ai[l-situated\n\nm;\n\nkalpita[l.-is imagined; Zoka-planets of inhabitants; v ista ra[l.-various; tat\nvai-but that is; bhagavata{l-of the Personality of Godhead; riip am\n\n-\n\nform ;\n\nviSuddham- purely; sattvam- existence; urjitam-excellence.\nTRANSLATION\nIt is believed that all the universal planetary systems are situated on\nthe extensive body of the puru�, but He has nothing to do with the\ncreated material ingredients. His body is eternally in spiritual existence par\nexcellence.\nPURPORT\nThe conception of the viriita-riipa or viSva-riipa of the Supreme Absolute\nTruth is especially meant for the neophyte who can hardly think of the\ntranscendental form of the Personality of Godhead. To him a form means\nsomething of this material world, and therefore an opposite conception of\nthe Absolute is necessary in the beginning to concentrate the mind on the\npower extension of the Lord. As stated above, the Lord extends His\npotency in the form of the mahat-tattva, which includes all material\ningredients. The extension of power by the Lord and the Lord Himself\npersonally are one in one sense, but at the same time the mahat-tattva is\ndifferent from the Lord. Therefore the potency of the Lord and the Lord\n\nare simultaneously different and nondifferent. The conception of the\n\nviriita-riipa, especially for the impersonalist, is thus nondifferent f rom the\neternal form of the Lord. This eternal form of the Lord exists prior to the\n\n", "SB1.1#p0167": "Srlmad-Bhagavatam\n\n140\n\n[Canto 1, Ch. 3\n\ncreation of the mahat-tattva, and it is stressed here that the eternal form\nof the Lord is par excellence spiritual or transcendental to the modes of\nmaterial nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious\nmanifestations of incarnations is always of the same transcendental quality,\nwithout any touch of the mahat-tattva.\nTEXT 4\n\nq�:q�:q(l ��ffl\n'\"'\n\npasyanty ado mpam adabhra-cak�u�ii\nsahasra -piidoru-bhujiinaniidbhutam\nsahasra-murdha-sravar.iik�i-niisikarh\nsahasra-mauly-ambara-kur.flalollasat\npasyanti-see; ada�-the form of the puru�a, mpam - form; adabhra­\n\nperfect; cak �usa- by\nthighs;\n\nthe\n\neyes; sahasra-pada-thousands of legs; urn­\n\nb h uja-iinana- hands and faces; adbhutam-wonderful; sahasra­\n\nthousands of; murdha- heads; sravar-a-ears; ak�i-eyes; niisikam-noses;\nsahasra- thousands; mauli- garlands ; ambara- dresses ; ku r. flala-earrings;\n\nullasat-all glowing.\nTRANSLATION\nThe devotees, with their perfect eyes, see the transcendental form of\nthe p11IWJa who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses.\nThey are decorated with thousands of helmets and earrings and are\nadorned with garlands.\nPURPORT\nWith our present materialized senses we cannot perceive anything of the\ntranscendental Lord. Our present senses are to be rectified by the process\nof devotional service, and then the Lord becomes Himself revealed to us.\n\n", "SB1.1#p0168": "Text 5]\n\n�!!11a Is the Source of All Incarnations\n\n141\n\nIn the Bhagavad-gitii it is confirmed that the transcendental Lord can be\nperceived only by pure devotional service. So it is confirmed in the Vedas\nthat devotional service can lead one to the side of the Lord, and devotional\n\nservice only can reveal Him. In the Brahma-sarhhitii also it is said that the\nLord is always visible to the devotees whose eyes have been anointed with\nthe tinge of devotional service. So we have to take information of the\n\ntranscendental form of the Lord from persons who have actually seen\n\nHim with perfect eyes smeared with devotional service. In the material\nworld also we do not always see things with our own eyes, but through\nthe experience of those who have actually seen or done things. If that is\nthe process for experiencing a mundane object, it is more perfectly\napplicable in matters transcendental. So with patience and perserverance\n\nonly we can realize the transcendental subject matter regarding the\nAbsolute Truth and His different forms. He is formless to the neophytes,\nbut He is in transcendental form to the expert servitor.\nTEXT 5\n\netan niiniivatiiriir-iirh\nnidhiinarh bijam avyayam\nyasyiirhsiirhsena srjyante\ndeva-tiryah-nariidaya{l\n\netat-this (form); niinii-multifarious; avatiiriir-iim-of the incarnations;\nnidhiinam-source;\n\nbijam-seed; avyayam-indestructible; yasya-whose;\n\narhsa-plenary portion; arhsena-part of the plenary portion; s.rjyantecreate; deva-demigods; tiryak-animals; nara-iidaya{l-human beings and\nothers.\nTRANSLATION\nThis form [the second manifestation of puru�a] is the source and\nindestructible seed of multifarious incarnations within the universe, and\nfrom the particles and portions of this form, different living entities, like\ndemigods, men and others, are created.\n\n", "SB1.1#p0169": "142\n\nSrimad-Bhagavatam\n\n(Canto l, Ch. 3\n\nPURPORT\nThe puru§a, after creating innumerable universes in the mahat-tattva,\n\nenters in each of them as the second puru§a, Garbhodakasiiyi V�p.u. When\nHe saw that within the universe there is all darkness and space only\n\nwithout a resti:1g place, He filled up half of the universe with water out of\nHis own perspiration and laid Himself down on the same water. This water\n\nis called Garbhodaka. Then from His navel the stem of the lotus flower\n\nsprouted, and on the flower petals the birth of Brahma, or the master\n\nengineer of the universal plan, took place. Brahmii became the engineer of\n\nthe universe, and the Lord Himself took charge of the maintenance of the\nuniverse as Vi��u. Brahma is generated from rajo-gur-a of prakrti, or the\n\nmode of passion in nature, and Vi�p.u became the Lord of the mode of\ngoodness. Vigm, being transcendental to all the modes, is always aloof\n\nfrom the materialistic affection. This is already explained before. And\n\nfrom Brahma there is Rudra (Siva), who is in charge of the modes of\nignorance or darkness. He destroys the whole creation by the will of the\nLord. Therefore all three, namely Brahma, Vi�p.u and Siva, are incarnations\n\nof the Garbhodaka5iiyi V��u. From Brahma the other demigods like\nDak�a, Maricyadi, Manu and many others become incarnated to generate\nliving entities within the universe. This Garbhodakasiiyi Vi�p.u is glorified\n\nin the Vedas in the hymns of Garbha-stuti, which begin \\vith the description\nof the Lord as having thousands of heads, etc. The Garbhodakasiiyi Vi�!J.U\n\nis the Lord of the universe, and although He appears to be lying within\n\nthe universe, He is always transcendental. This is also already explained.\nVi�p.u, who is the plenary portion of the Garbhodaka5iiyi Vi�!J.U, is the\n\nSupersoul of the universal life, and He is known as the maintainer of the\n\nuniverse or K§irodakasiiyi Vi�!J.U. So the three features of the original\n\nPuru§a are thus understood. And all the incarnations within the universe\nare emanations from this K§irodakasiiyi Vi�!lu.\nIn different millennia there are different incarnations, and they are\n\ninnumerable, although some of them are very prominent, such as Matsya,\n\nKurma, Varaha, Rama, N�simha, Viimana and many others. These incarna­\n\ntions are called lilii incarnations. Then there are qualitative incarnations\n\nsuch as Brahmii, Vi�!J.u, and Siva or Rudra who take charge of the\ndifferent modes of material nature.\n\nLord Vi�!J.U is nondifferent from the Personality of Godhead. Lord Siva\n\nis in the marginal position between the Personality of Godhead and the\nliving entities or jivas. Brahma is always a jiva-tattva. The highest pious\n\nliving being or the greatest devotee of the Lord is empowered with the\n\n", "SB1.1#p0170": "Text 5J\n\n�&'!a Is the Source of All Incarnations\n\n143\n\npotency of the Lord for creation, and he is called Brahma. His power is like\nthe power of the sun reflected in valuable stones and jewels. When there is\n\nno such living being to take charge of the post of Brahma, the Lord Him­\n\nself becomes a Brahma and takes charge of the post.\n\nLord Siva is not an ordinary living being- He is the plenary portion of\n\nthe Lord, but because Lord Siva is in direct touch with material nature, he\nis not exactly in the same transcendental position as Lord Vigm. The\ndifference is like that between milk and curd_ Curd is nothing but milk,\n\nand yet it cannot be used in place of milk.\n\nThe next incarnations are the Manus. Within one day's duration of the\n\nlife of Brahma (which is calculated by our solar year as 4,300,000 x 1,000\n\nyears) there are fourteen Manus. Therefore there are 420 Manus in one\n\nmonth of Brahma and 5,040 Manus in one year of Brahma. Brahma lives\n\nfor one hundred years of his age, and therefore there are 5,040 x 100 or\n504,000 Manus in the duration of Brahma's life. There are innumerable\n\nuniverses with one Brahma in each of them, and all of them are created\nand annihilated during the breathing time of the puru§a. Therefore one\ncan simply imagine how many millions of Manus there are during one\n\nbreath of the puru§a.\n\nThe Manus who are prominent within this universe are as follows:\n\nYajiia as Svayambhuva Manu, Vibhu as Svaroci�a Manu, Satyasena as\n\nUttama Manu, Hari as Tamasa Manu, Vaiku!ltha as Raivata Manu, Ajita as\nCak�u�a Manu, Vamana as Vaivasvata Manu (the present age is under the\nVaivasvata Manu), Sarvabhauma as Savar\"!li Manu, J;t�abha as Dak�asavar\"!li\n\nManu, Vi�vaksena as Brahmasavar¢ Manu, Dharmasetu as Dharmasavar¢\n\nManu, Sudhama as Rudrasavar!li Manu, Yogesvara as Devasavar\"!li Manu,\n\nand B�hadbhiinu as Indra-savar!li Manu. These are the names of one set of\nfourteen Manus covering 4,300,000,000 solar years as described above.\n\nThen there are the yugiivatiiras or the incarnations of the millennia.\n\nThe yugas are known as Satya-yuga, Treta-yuga, Dvapara-yuga and Kali­\n\nyuga. The incarnations of each yuga are of different color. The colors are\n\nwhite, red, black and yellow. In the Dvapara-yuga, Lord ��!!a in black\n\ncolor appeared, and in the Kali-yuga Lord Caitanya in yellow color\n\nappeared.\n\nSo all the incarnations of the Lord are mentioned in the revealed\n\nscriptures. There is no scope for an imposter to become an incarnation,\n\nfor he must be mentioned in the siistras. An incarnation does not declare\nHimself to be an incarnation of the Lord, but great sages agree by the\n\nsymptoms mentioned in the revealed scriptures. The features of the\nincarnation and the particular type of mission which He has to execute\n\n", "SB1.1#p0171": "144\n\n·\n\nSrimad-Bhagavatam\n\n[Canto I, Ch. 3\n\nare mentioned in the revealed scriptures.\n\nApart from the direct incarnations, there are innumerable empowered\n\nincarnations. They are also mentioned in the revealed scriptures. Such\nincarnations are directly as well as indirectly empowered. When they are\ndirectly empowered they are called incarnations, but when they are indirectly empowered they are called vibhutis. Directly empowered incar­\n\nnations are the Kumaras, Narada, P�thu, Se�a, Ananta, etc. As far as\n\nvibhutis are concerned, they are very explicitly described in the Bhagavadgitii in the Vibhuti-yoga chapter. And for all these different types of\n\nincarnations, the fountainhead is the Garbhodakasiiyi Vi�!J.U.\nTEXT 6\n\n� �tr: � �'Uf�Hr: I\n:q:iffi �� ;mt �tR+.c4'4�fo� II � II\n� �q-\n\nsa eva prathamarh deva[l.\nkaumiirarh sargam iisrita[l.\ncaciira duscararh brahmii\nbrahmacaryam akhar4itam\nsa[l.-that;\n\neva- certainly;\n\nprathamam-first;\n\ndeva[l.-Supreme\n\nkaumiiram-named the Kumaras (unmarried); s argam\n\nunder;\n\nc aciira-\n\n-\n\nLord;\n\ncreation; iisrita[l.­\n\nperformed; duscaram-very difficult to do; brahmii-in\n\nthe order of Brahman; brah macaryam\n\n-\n\nunder discipline to realize the\n\nAbsolute (Brahman); akhar�itam-unbroken.\nTRANSLATION\nFirst of all, in the beginning of creation, there were the four unmarried\n\nsons of Brahma [the Kumaras] , who, being situated in a vow of celibacy,\nunderwent severe austerities for realization of the Absolute Truth.\nPURPORT\nThe creation of the material world is effected, maintained and then\n\nagain annihilated at certain intervals. So there are different names of the\n\ncreations in terms of the particular types of Brahma, the father of the\n\nliving beings in the creation. These Kumaras as above-mentioned, appeared\n,\n\nin the kaumiira creation of the material world, and to teach us the process\n\n", "SB1.1#p0172": "Text 7)\n\n��qa Is the Source of All Incarnations\n\n145\n\nof Brahman realization, they underwent a severe type of disciplinary action\nas\n\nbachelors. These Kumaras are empowered incarnations. And before\n\nexecuting the severe type of disciplinary actions, all of them became\nqualified briihmar-as. This example suggests that one must first acquire the\nqualifications of a briihmar-a, not simply by birth but also by quality, and\nthen one can undergo the process Of Brahman realization.\n\nTEXT 7\n\nf� ij �� «tl��·l�i � I\n13'(� i}qiG>� �: � �: II \\9 II\n..\n\ndvitiyarh tu bhaviiyiisya\nrasiitala-gatiirh mahim\nuddhari§yann upiidatta\nyajiiesaft saukararh vapuft\ndvitiyam-the second; tu- but; bhaviiya-for welfare; asya-of this earth;\nrasiitala-the lowest; gatiim-having gone; mahim-the earth; uddhari§yan­\n\nlifting up; upiidatta- established ; yajiidaft - the proprietor or the supreme\nenjoyer; sauka ra m- hoggish ; vapuft -incarnation.\n\nTRANSLATION\nThe supreme enjoyer of all sacrifices accepted the incarnation of a\nboar [the second incarnation] , and for the welfare of the earth He lifted\n�the earth up from the nether regions of the universe.\nPURPORT\nThe indication is that for each and every incarnation of the Personality\nof Godhead, the particular function executed is also mentioned. There\ncannot be any incarnation without a particular function, and such functions\nare always extraordinary. They are impossible for any living being to\nperform. The incarnation of the boar was to take the earth out of Pluto's\nregion of filthy matter. Picking up something from a filthy place is done\nby a boar, and the all-powerful Personality of Godhead displayed this\nwonder to the asuras, who hid the earth in such a filthy place. There is\nnothing impossible for Him, and although the Personality of Godhead\nplayed the part of a boar, still by the devotees He is worshiped, staying\nalways in transcendence.\n\n", "SB1.1#p0173": "Srimad-Bhagavatam\n\n146\n\n[Canto 1, Ch. 3\n\nTEXT 8\n\nq:�l�f!�Qq � �ttfWt� �: I\n� Ql�6+tl+.t! � • �: II � II\ntrtiyam [§i-sargarh vai\n\ndevar�itvam upetya sa[!.\n\ntantrarh siitvatam iica�ta\n\nnai§karmyarh karmartiirh yata[l\n\ntrtiyam-the third one; T§i-sargam-the millennium of the nis; vai­\n\ncertainly; devar§itvam-incarnation\n\nupetya-having\n\naccepted; sa[l.-he;\n\nof the !§i amongst the demigods;\n\ntantrum-exposition\n\nof the\n\nVedas;\n\nsiitvatam-which is especially meant for devotional service; aca§ta--collect­\n\ned; nai§ k a rmyam nonfru itive; karmartiim-of work; yata[l.-from which.\n-\n\nTRANSLATION\nIn the millennium of the ��is, the Personality of Godhead accepted the\n\nthird empowered incarnation in the form of Devar�i Narada, who is a great\n\nsage among the demigods. He collected expositions of the Vedas which\ndeal with devotional service and which inspire nonfruitive action.\nPURPORT\nThe great :{t�i Narada, who is an empowered incarnation of the Person­\n\nality of Godhead, propagates devotional service all over the universe. All\n\ngreat devotees of the Lord all over the universe and in different planets\n\nand species of life are his disciples. Srila Vyasadeva, the compiler of the\n\nSrimad-Bhiigavatam, is also one of his disciples. He is the author of\n\nNiirada-paiicariitra, which is the exposition of the Vedas, particularly for\ndevotional service of the Lord. This Niirada-paiicariitra trains the karmis\n\nor the fruitive workers to achieve liberation from the bondage of fruitive\n\nwork. The conditioned souls are mostly attracted by fruitive work because\n\nthey want to enjoy life by the sweat of their own brow. The whole\n\nuniverse is full of fruitive workers in all species of life. The fruitive works\n\ninclude all kinds of economic development plans. But the law of nature\nprovides that every action has its resultant reaction, and the performer of\n\nthe work is bound up by such reactions, good or bad. The reaction of good\n\nwork is comparative material prosperity, whereas the reaction of bad work\n\n", "SB1.1#p0174": "Text 9]\n\n��qa Is the Source of All Incarnations\n\n147\n\nis comparative material distress. But material conditions, either in so-called\n\nhappiness or in so-called distress, are all meant ultimately for distress only.\n\nFoolish materialists have no information how to obtain eternal happiness\n\nin the unconditional state. Sri Narada informs these foolish fruitive\n\nworkers how to realize the reality of happiness. He gives direction to the\n\ndiseased men of the world how one's present engagement can lead one to\nthe path of spiritual emancipation. The physician gives direction to the\n\npatient to take treated milk in the form of curd for his sufferings from\nindigestion due to his taking another milk preparation. So the cause of the\ndisease and the remedy of the disease may be the same, but it must be\n\ntreated by an expert physician like Narada. The Bhagavad-gitii also gives\n\nthe same solution for serving the Lord by the fruits of one's labor. That\n\nwill lead one to the path of nai.§karmya, or liberation.\n\nturye dharma-kalii-sarge\nnara-niiriiya[tiiv [§i\n\nbhutviitmopasamopetam\n\nakarod duscararh tapaf!.\n\nturye-in the fourth of the line; dharma-kala-wife of Dharmaraja;\n\nsarge-being born of; nara-niiriiya[tau-named Nara and Naraya!J.a; nisages; bhutvii-becoming; iitma-upasama-controlling the senses; upetam­\n\nfor achievement of; akarot-undertook; duscaram-very strenuous; tapa[L­\n\npenance.\n\nTRANSLATION\nIn the fourth incarnation, the Lord became Nara and Naray3!la, the\n\ntwin sons of the wife of King Dharma. Thus He undertook severe and\nexemplary penances to control the senses.\nPURPORT\n\nAs it was advised by King !t�abha to His sons, tapasya, or voluntary\n\nacceptance of penance for realization of the transcendence, is the only\nduty of the human being; it was so done by the Lord Himself in an\n\n", "SB1.1#p0175": "Srimad-Bhagavatam\n\n148\n\n[Canto 1, Ch. 3\n\nexa.mplary manner to teach us. The Lord is very kind to the forgetful\nsouls. He therefore comes Himself and leaves behind necessary instructions\nand also sends His good sons as representatives to call all the conditioned\nsouls back to Godhead. Recently, within the memory of everyone, Lord\nCaitanya also appeared for the same purpose: to show special favor to\nfallen souls of this age of iron industry. The incarnation of\n\naraya!la is\n\nworshiped still at Badarinliraya!la, on the range of the Himalayas.\nTEXT 10\n\n4iteM9!6'( I\nSf1qt=qtU« � 6*1Ut¥4NMut4'( II� II\nq�: � wmt ftmr:\n\no\n\npaiicamaft kapilo niima\nsiddhesaft kiila-viplutam\nproviiciisuraye siihkh yam\ntattva-griima-vinirr-ayam\npaiicamaft-the fifth one; kapilaft- Kapila; niima-of the name; siddhesaft\n-the foremost amongst the perfect; kiila-time; viplu tam-lost; proviica·\nsaid; asuraye-unto the brahmar-a named Asuri; sahkhyam-metaphysics;\ntattva griima-the\n-\n\nsum\n\ntotal\n\nof\n\nthe\n\ncreative elements; vinirr-ayam­\n\nexposition.\nTRANSLATION\nThe fifth incarnation, named Lord Kapila, is foremost among perfected\nbeings. He gave an exposition of the creative elements and metaphysics\nto Asuri Brahm3!1a, for in course of time this knowledge had been lost.\nPURPORT\nThe sum total of the creative elements is twenty-four in all. Each and\nevery one of them are explicitly explained in the system of Sankhya\nphilosophy. Siirikhya philosophy is generally called metaphysics by the\nEuropean scholars. The etymological meaning of siinkhya is that which\nexplains very lucidly by analysis of the material elements. This was done\nfor the first time by Lord Kapila, who is said herein to be the fifth in the\nline of incarnations.\nTEXT ll\n\n�1{_ 3l�(q€40f� �: �s-wt\"\"�:£14'\"1 I\n....\n\n3lt�Ett\\¥te4i�31t,����ll��II\n\n", "SB1.1#p0176": "Text 12]\n\nKp�J!a Is the Source of All Incarnations\n\n149\n\n§a§tham atrer apatyatvam\nvrtaft priipto'nasiiyayii\niinvik§ikim alarkiiya\nprahliidiidibhya iiciviin\n§U§tham-the sixth one; atreft-of Atri; apatyatvam- sonship; v.rtaft­\n\nbeing prayed for; p riiptaft-obtained; anasiiyayii-by Anasiiya; iinvik§ikimon the subject of transcendence; alarkiiya-unto Alarka; prahliida-iidibhya[l.\n\n-unto Prahlada, etc.; iiciviin-spoke.\nTRANSLATION\nThe sixth incarnation of the puru�a was the son of the sage Atri. He\n\nwas born in the womb of Anasiiya, who prayed for an incarnation. He\n\nspoke on the subject of transcendence to Alarka, Prahlada and others\n[Yadu, Haihaya, etc.].\nPURPORT\nThe Lord incarnated Himself as Dattatreya, the son of ��i Atri and\nAnasiiya. The history of the birth of Dattatreya as an incarnation of the\n\nLord is mentioned in the Brahmiir-fla Puriir-a in connection with the story\n\nof the devoted wife. It is said there that Anasiiya, the wife of ��i Atri,\n\nprayed before the Lords Brahma, Vi�!J.U and Siva as follows: \"My lords, if\n\nyou are pleased with me, and if you desire me to ask from you some sort\n\nof blessings, then I pray that you combine together to become my son.\"\n\nThis was accepted by the lords, and as Dattatreya the Lord expounded the\n\nphilosophy of the spirit soul and especially instructed Alarka, Prahlada,\nY adu, Haihaya, etc.\n\nTEXT 12\n\n311t�i (i�4\"S+4titltl6 I\n� �: �i�(qi�itt+f!�IW'(I(4( ����II\nmr: �\n\ntataft saptama iikiityiim\nrucer yajiio'bhyajiiyata\nsa yiimiidyai[l. sura-gar-air\napiit sviiyambhuviintaram\n\n", "SB1.1#p0177": "Srimad-Bhagavatam\n\n150\n\n[Canto 1, Ch. 3\n\ntataft-after that; saptame-the seventh in the line; iikiityiim-in the\nwomb of Akuti; m ce lt-by Prajapati Ruci; yajiiafr.-the Lord's incarnation\n\nas Yajiia; abhyajayata-advented; sa[!.- He; yiimii-iidyai?t - with Yam a, etc.;\nsura-gar-ai?t·-with demigods;\n\napiit-ruled;\n\nsviiyambhuva--antaram-the\n\nchange of the period of Svaymbhuva Manu.\nTRAN SLATIO N\nThe seventh incarnation was Yajiia, the son of Prajapati Ruci and his\nwife Akuti. He controlled the period during the change of the Svayamhhuva\nManu and was assisted by demigods such as His son Yama and others.\n\nPURPORT\nThe administrative posts occupied by the demigods for maintaining the\nregulations of the material world are offered to the highly elevated pious\nliving beings. When there is a scarcity of such pious living beings, the Lord\n\nincarnates Himself as Brahma, Prajapati, Indra, etc., and takes up the\ncharge. During the period of Svayambhuva Manu (the present period is of\nVaivasvata Manu) there was no suitable living being who could occupy\nthe post of Indra, the King of the Indraloka (heaven) planet. The Lord\nHimself at that time became Indra. Assisted by His own sons like Yama\nand other demigods, Lord Yajiia ruled the administration of the universal\naffairs.\nTEXT 13\n\n3l!it li�o;ocf G � �:I\n�- trol � �l�'i�'if#it'{ II��II\nG.§tame memdevyiim tu\nniibher jiita umkrama[l\ndarsayan vartma dhiriir-iim\nsaroiisrama-namaskrtam\na§tame-the eighth of the incarnations; merudevyiim tu -in the womb\nof Merudevi, the wife of; niibhe[l- King Niibhi;jiita[t-took birth; umkrama[l\n-the all-powerful Lord; darsayan-by showing; vartma-the way; dhiriir-iim\n-of the perfect beings; saroa-all; iiSrama-orders of life; namaskrtamhonored by.\n\n", "SB1.1#p0178": "Text 13]\n\n�llf!a Is the Source of All Incarnations\n\n151\n\nTRANSLATION\nThe eighth incarnation was King J}�abha, son of King Nahhi and his\nwife Merudevi. In this incarnation the Lord showed the path of perfection,\nwhich is followed by those who have fully controlled their senses and who\nare honored by all orders of life.\nPURPORT\nThe society of human beings is naturally divided into eight by orders\nand statuses of life, the four divisions of occupation and four divisions of\ncultural advancement. The intelligent class, the administrative class, the\nproductive class and the laborer class are the four divisions of occupation.\nAnd the student life, the householder's life, retired life and renounced\nlife are the four statuses of cultural advancement towards the path of\nspiritual realization. Out of these, the renounced order of life, or the order\nof sannyii.sa, is considered the highest of all, and a sannyiisi is constitutionally the spiritual master for all the orders and divisions. In the sannyasa\norder also there are four stages of upliftment toward perfection. Such\nstages are called the kuticaka, bahudaka, parivrajakacarya, and the paramaharhsa. The paramaharhsa stage of life is the highest stage of perfection.\nThis order of life is respected by all others. Maharaja ��bha, the son of\nKing\n\nTabhi and Merudevi, was an incarnation of the Lord, and He in­\n\nstructed His sons to follow the path of perfection by tapasya which\nsanctifies one's existence and enables one to attain the stage of spiritual\nhappiness which is eternal and ever increasing. Every living being is searching after happiness, but no one knows where eternal and unlimited happiness is obtainable. Foolish men seek after material sense pleasure as a\nsubstitute for real happiness, but such foolish men forget that temporary\nso-called happiness derived from sense pleasures is also enjoyed by the\ndogs and hogs. No animal, bird or beast is bereft of this sense pleasure.\nIn every species of life, including the human form of life, such happiness\nis immensely obtainable. The human form of life is, however, not meant\nfor such cheap happiness. The human life is meant for attaining eternal and\nunlimited happiness by spiritual realization. This spiritual realization is\nobtained by tapasya or undergoing voluntarily the path of penance and\nabstinence from material pleasures. Those who have been trained for\nabstinence in material pleasures are called dhira, or men undisturbed by\nthe senses. These dhiras can accept the orders of sannyasa, and they can\ngradually rise up to the status of the paramaharhsa, which is adored by all\n\n", "SB1.1#p0179": "Srimad-Bhagavatam\n\n152\n\n[Canto 1, Ch. 3\n\nmembers of the society. King J}�abha propagated this mission, and at the\n\nlast stage He became completely aloof from the material bodily needs,\n\nwhich is a rare stage not to be imitated by foolish men, but to be worshiped by all.\n\nTEXT 14\n\n�tf:qffl � � � �: I\n�+ii+i-.�Rhu�p;j ij' �: II� CJII\nnibhir y iicito bheje\nnavamam piirthivam vapufi.\ndugdhemiim O§adhir vipriis\nten iiyam sa usattamafi.\n_r§ibhifi.-by\n\nthe\n\nsages; yiicitafi.-being prayed for;\n\nbheje-accepted;\n\nnavamam-the ninth one; piirthivam-the ruler of the earth; vapufi.-body;\ndugdha-milking; imiim-all these; O§adhi[t-products of the earth; vipriifi.-\n\n0 briihmarzas; t e na-by; ayam-this; safi.-he; usattamafi.-beautifully attrac­\n\ntive.\n\nTRANSLATION\n\n0 brahmatJ.as, the ninth incarnation of the Lord, prayed for by sages,\nwas King Pfthu, who cultivated the land to yield various produces, and for\nthat reason the earth was beautiful and attractive.\nPURPORT\nBefore the advent of King Prthu, there was great havoc of maladministra­\n\ntion due to the vicious life of the previous king, the father of Maharaja\nPfthu. The intelligent class of men (namely the sages and the briihmarzas)\n\nnot only prayed for the Lord to come down, but they also dethroned the\nprevious king. It is the duty of the king to be pious and thus look after the\n\nall around welfare of the citizens. Whenever there is some negligence on\nthe part of the king in discharging his duty, the intelligent class of men\nmust dethrone him. The intelligent class of men, however, do not occupy\n\nthe royal throne because they have much more important duties for the\nwelfare of the public. Instead of occupying the royal throne, they prayed\n\nfor the incarnation of the Lord, and the Lord came as Maharaja Pfthu.\n\nReal intelligent men or qualified briihmarzas never aspire for political\n\n", "SB1.1#p0180": "Text 15)\n\nK.r�11a Is the Source of All Incarnations\n\n153\n\nposts. Maharaja Prthu excavated many produces from the earth, and thus\nnot only the citizens became happy to have such a good king, but the\n\ncomplete sight of the earth also became beautiful and attractive.\nTEXT 15\n\nriiparh sa jagrhe miitsyarh\nciik�u�odadhi-samplave\nniivy iiropya mahimayyiim\napiid vaivasvatarh manum\nrii pam-form; sa[l\n\n-\n\nhe; jagrhe accepted; miitsyam-of fish; ciik�u§a-\n\nCak�u�a; udadhi-water; samplave-inundation; niivi-on the boat; iiropya\n-keeping on; mahi-the earth; mayyiim-drowned in; apiit-protected;\n\nvaivasvatam- V aivasvata; manum-Manu, the father of man.\nTRANSLATION\n\nWhen there was a complete inundation after the period of the C��a\n\nManu and the whole world was deep within water, the Lord accepted the\n\nform of a fish and protected V aivasvata Manu, keeping him up on a boat.\nPURPORT\n\nAccording to Sripada Sridhara Svami, the original commentator on the\n\nBhiigavata, there is not always a devastation after the change of every\n\nManu. And yet this inundation after the period of Cak�u� Manu took\nplace in order to show some wonders to Satyavrata. But Sri jlva Gosvami\nhas\n\ngiven definite proofs from\n\nauthoritative scriptures\n\n(like\n\nVi§rm­\n\ndharmottara, Miirkart!leya Puriifla, Harivarhsa, etc.) that there is always\n\na devastation after the end of each and every Manu. Srila Visvanatha\n\nCakravarti has also supported Srila jlva Gosvami, and he (Sri Cakravarti)\n\nhas also quoted from Bhiigavatiimrtam about this inundation after each\n\nManu. Apart from this, the Lord, in order to show special favor to\n\nSatyavrata, a devotee of the Lord, in this particular period, incarnated\n\nHimself.\n\n", "SB1.1#p0181": "Srimad-Bhagavatam\n\n154\n\n[Canto 1, Ch. 3\n\nTEXT 16\n\n���JO(i��l llmiT ¥t�(l\"if�� I\n�-a �&�or 'm l(€fltG:� f�: II�� II\nsuriisuriirziim udadhim\nmathnatiim mandariicalam\ndadhre kamatha-riiperza\np[§tha ekiidase vibhu[t\nsura-the theists; asuriirziim-of the atheists; udadhim-in the ocean;\nmathnatiim\n\n-\n\nchurning; mandariicalam-the Mandaracalam Hill; dadhre­\n\nsustained; kamatha-tortoise; riiper w\n\n-\n\nin the form of; p[§{he-shell; ekiidas e\n\n-eleventh in the line; vibhu� -the great.\nTRANSLATION\nThe eleventh incarnation of the Lord was in the form of a tortoise\nwhose shell served as a pivot for the Mandaracalam Hill, which was being\nused as a churning rod by the theists and atheists of the universe.\nPURPORT\nOnce both the atheists and the theists were engaged in producing nectar\nfrom the sea so that all of them could become deathless by drinking it.\nAt that time the Mandaracalam Hill was used as the churning rod, and the\nshell of Lord Tortoise, the incarnation of Godhead, became the resting\nplace (pivot) of the hill in the sea water.\nTEXT 17\n\ndhiinvantaram dviidasamam\ntrayodasamam eva ca\napiiyayat suriin anyiin\nmohinyii mohayan striyii\n\n", "SB1.1#p0182": "Text 19]\n\nKt�Qa Is the Source of All Incarnations\n\ndhiinvantaram-the\n\nincarnation\n\nof\n\nGodhead\n\n155\n\nnamed\n\nDhanvantari;\n\ndviidasamam-the twelfth in the line; trayodasamam-the thirteenth in the\nline; eva-certainly; ca-and; apiiyayat-gave to drink; suriin-the demigods;\n\nanyiin other s; mohinyii-by charming beauty; m ohayan alluring ; striyii-\n\n-\n\nin the form of a woman.\nTRANSLATION\nIn the twelfth incarnation, the Lord appeared as Dhanvantari, and in\nthe thirteenth He allured the atheists by the charming beauty of a woman\nand gave nectar to the demigods to drink.\nTEXT 18\n\ncaturdasarit niirasiritharit\n\n·\n\nb�bhrad daityendram urjitam\ndadiira karajair iiriiv\nerakiirit kata-krd yathii\ncaturdaSam-the fourteenth in the line; niirasiritham-the incarnation of\nthe Lord as half man and half lion; bibhrat-advented; da ityen dram the\n-\n\nking of the atheists; urjitam\n\n-\n\nstr o ngly built; dadara- bifurcated; karajaifi.­\n\nby the nails; iirau-on the lap; erakiim-canes; kata k rt c arpente r; yathii-·\n-\n\n-\n\njust like.\nTRANSLATION\nIn the fourteenth incarnation, the Lord appeared as Nrsimha and\nbifurcated the strong body of the atheist Hira':lyakasipu with His nails,\njust as a carpenter pierces cane.\nTEXT 19\n\nq� cWt'irt t�l•ll�� �:I\n� tiN+tl'it ����������\n\n", "SB1.1#p0183": "Srimad-Bhigavatam\n\n156\n\n[Canto l, Ch. 3\n\npaficadasam viimanakam\nkrtviigiid adhvaram balefi.\npada-trayam yiicamiinafi.\npratyiiditsus tri.-p�tapam\npaficada5am-the fifteenth in the line; viimanakam-the dwarf briihma[ta;\nk rtva by assumption of; agiit-went; adhvaram-arena of sacrifice; balefi.of King Bali; p ada tmyam-three steps only; yiicamiinafi.-begging;\npratyiiditsufi.-willing at heart to return; t ri. p �tapam-the kingdom of the\nthree planetary systems.\n-\n\n-\n\n-\n\nTRANSLATION\nIn the fifteenth incarnation, the Lord assum ed the form of a dwarf\nbrahm�a [ Vamana] and visited the arena of sacrifice arranged by Maharaja\nBali. Although at heart He was willing to regain the kingdom of the three\nplanetary systems, He simply asked for a donation of three steps of land.\n\nPURPORT\nThe Almighty God can bestow upon anyone the kingdom of the universe from a very small beginning, and similarly, He can take away the\nkingdom of the universe on the plea of begging a small piece of land.\nTEXT 20\n\n� tfli�l� � - ��\n�4ft'6€q: iPm f.f:f4�l'IEfit;;:q(T'( II� II\no\n\navatiire � qla5am e\npa5yan bmhma-druho n[piin\ntrifi.-sapta-krtvalt kupito\nnifi.k§atriim akaron mahim\n\navatiire-in the incarnation of the Lord; �qlaSame-sixteenth; pa5yanseeing; b rnhm a-d ruhafi.-di sobedient to the orders of the briihmartas;\nn.rpan-the kingly order; t rifi. sapta-thrice seven times; krtvaft-had done;\nkupitafi.-being eng-ctged; nifi.-negation; k�atriim-the administrative class;\nakarot-did perform; mahim-the earth.\n-\n\n", "SB1.1#p0184": "l<.r�f!a Is the Source of All Incarnations\n\nText 21I\n\n157\n\nTRANSLATION\nAs Bhfgupati, the .sixteenth incarnation of the Godhead, the Lord\nannihilated the administrative class [�atriyasI twenty-one times, being\nangry with them because of their rebellion against the brahm3!J.3!' [the\nintelligent class I .\nPURPORT\nThe k�atriyas or the administrative class of men are expected to rule the\n\nplanet by the direction of the intelligent class of men who give direction\n\nto the rulers in terms of the standard siistras or the books of revealed\n\nknowledge. The rulers carry on the administration according to that direc­\n\ntion. Whenever there is disobedience on the part of the k�atriyas or the\nadministrative class against the orders of the learned and intelligent\n\nbriihmarws, the administrators are removed by force from the posts, and\narrangement is made for better administration.\nTEXT 21\n--\n\n.\n\nmr: �� �Rn ('(�'4��r q(t�(t(( 1\n\n:q� �: mm qT �m�: ����II\ntata[l. saptadase jiita[l.\nsatyavatyiirit parasariit\ncakre veda-taro[!. siikhii\ndr§tvii puritso 'lpa-medhasal)\ntata[I.- thereafter; saptadase-in\n\nthe seventeenth incarnation;\n\njiita[I.­\n\nadvented; satyavatyiim-in the womb of Satyavati; pariisariit-by Pariisara\nMuni; cakre-prepared; veda-taro[l.-of the desire tree of the Vedas; siikhii[l.\n-branches;\n\ndr§tvii-be\n\nseeing;\n\npuritsa[l.-the\n\npeople in general;\n\nalpa­\n\nmedhasa [l.- less intelligent.\nTRANSLATION\nThereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva\nappeared in the womb of Satyavati, wife of Parasara Muni, and he divided\nthe one Veda into several branches and sub-branches, seeing that the\npeople in general were less intelligent.\n\n", "SB1.1#p0185": "Srimad-Bhagavatam\n\n158\n\n[Canto l, Ch. 3\n\nPURPORT\nOriginally the\n\nVeda is one. But Srila Vyasadeva divided the original\n\nVeda into four, namely Siima, Yajus, .f{k, Atharoa, and then again they\nwere explained in different branches like the Purarws and theJiahiibhiirata.\n\n\\' edic language and the subject matter are ,-ery difficult for ordinary men.\n\nThey are understood by the highly intelligent and self-realized briihmar-as.\n\nBut the present age of Kali is full of ignorant men. Even those who are\n\nborn by a briihmar-a father are, in the present age, no better than the\nsudras\n\nor the women. The twice-born men, namely the briihmar-as,\n\nk§atriyas and vaiSyas, are expected to undergo a cultural purificatory\n\nprocess known as sarhskiiras, but because of the bad influence of the\n\npresent age the so-called members of the briihmar-a and other high order\nfamilies are no longer highly cultured. They are called the dvija-bandhu or\nthe friends and family members of the twice-born. But these dvija-bandhus\n\nare classified amongst the sudras and the women. Srila Vyasadeva divided\n\nthe Vedas in various branches and sub-branches for the sake of the less\n\nintelligent classes like the dvija-bandhus, sudras and the women.\nTEXT 22\n\n���mn\nij{f.fil��\"*'-t�l 1\n����If;{ � �.ftr.flu;.r�n � II��II\nnara·devatvam iipannafl\nsura-hiirya-cihir�ayii\nsamudra-nigrahiidini\ncakre viryiir-y atafl param\nnara-human being; devatvam-divinity; iipannaf!.-having assumed the\n\nform of; sura-the demigods; kiirya-activities; cikir�ayii-for the purpose of\n\nperforming; samudra-the Indian Ocean; nigraha-iidini-controlling, etc.;\ncakre-did perform; viryiir-i-superhuman prowess; atafl param- thereafter.\nTRANSLATION\nIn the eighteenth incarnation, the Lord appeared as King Rama. In\n\norder to perform some pleasing work for the demigods, He exhibited\nsuperhuman powers by controlling the Indian Ocean and then killing the\natheist King Rav�a, who was on the other side of the sea.\n\n", "SB1.1#p0186": "Text 23]\n\n��Qa Is the Source of All Incarnations\n\n159\n\nPURPORT\nThe Personality of Godhead Sri Rama assumed the form of a human\n\nbeing and appeared on the· ear.tl.l for the purpose of doing some pleasing\nwork for the demigods or the administratiw personalities to maintain the\n\norder of the universe. Sometimes great demons and atheists like Ra,·a1_1a\n\nand Hiral)yakasipu and many others becon�e Yery famous due to advancing\n\nmaterial ci,ilization by the help of material science and other acti,-itie::::\n\nwith a spirit of challenging the established order of the Lord. For example.\n\nthe attempt to fly to other planets by material means is a challenge to the\nestablished order. The conditions of each and ewry planet are different.\n\nand different classes of human beings are accomodated there for particular\n\npurposes mentioned in the codes of the Lord. But, puffed up by tiny\nsuccess in material advancement, sometimes the godless materialist chal­\n\nlenges the existence of God. Ravapa was one of them, and he wanted to\ndeport ordinary men to the planets of Indra (heaven) by material means\n\nwithout consideration of the necessary qualifications. He wanted a stair­\n\ncase to be built up directly reaching the heavenly planet so that people\nmight not be required to undergo the routine of pious work necessary to\n\nenter that planet.\n\nHe also wanted to perform other acts against the\n\nestablished rule of the Lord. He even challenged the authority of Sri Rama\n\nthe Personality of Godhead and kidnapped His wife Sltli. Of course Lord\n\nRama came to chastise this atheist, answering the prayer and desire of the\n\ndemigods. He therefore took up the challenge of Raval)a, and the complete\nactivity is the subject matter of the Ramaya[la. Because Lord Ramacandra\n\nwas the Personality of Godhead, He exhibited superhuman activities which\n\nno human being, including the materially advanced Raval)a, could perform.\n\nLord Ramacandra prepared a royal road on the Indian Oceaa with stones\n\nthat floated on the water. The modern scientists have done research in the\n\narea of weightlessness, but it is not possible to bring in weightlessness any­\n\nwhere and everywhere. But because weightlessness is the creation of ihe\n\nLord by which He can make the gigantic planets fly and float in the air, He\n\nmade the stones even within this earth to be weightless and prepared a\n\nstone bridge on the sea without any supporting pillar. That is the display\n\nof the power of God.\n\nTEXT 23\n\n�;rf.i��!Jfttlr �IJI! �R� I\n�%\"tll'l'TNfij � �•11:11;(((�(4( II�� II\n\n", "SB1.1#p0187": "Srimad-Bhagavatam\n\n160\n\n[Canto l, Ch. 3\n\nekonavirhse virhsatime\nV[FJ4u priipya janmani\nriima-kr��iiv iti bhuvo\nbhagaviin aharad bharcim\nekonavirhse-in the nineteenth; virhsatime-in the twentieth also;\nvm'j,4u-in the Vr�tri dynasty; priipya-having obtained; janmani-births;\nroma-Balarama;\n\nkn�au-Sii Kr�Qa; iti-thus; bhuva[l.-of the world;\n\nbhagaviin-the Personality of Godhead; aharat-removed; bharam-burden.\nTRANSLATION\nIn the nineteenth and twentieth incarnations, the Lord advented\n\nHimself as Lord Balarama and Lord Kr�':la in the family of V r�tri [the\n\nYadu dynasty J, and by so doing He removed the burden of the world.\nPURPORT\n\nThe specific mention of the word bhagaviin in this text indicates that\nBalarama and Kr��a are original forms of the Lord. This will be further\n\nexplained later. Lord Kr��a is not an incarnation of the puru�a as we\n\nlearned from the beginning of this chapter. He is directly the original\nPersonality of Godhead, and Balarama is the first plenary manifestation\nof the Lord. From Baladeva the first phalanx of plenary expansions,\n\nVasudeva, Sarikar�a�a, Aniruddha and Pradyumna, expands. Lord Sri\nKr��a is Vasudeva, and Baladeva is Sankar�a�a.\nTEXT 24\n\n�� (1+5ft� (\"(++tltil� wf� I\n� �lttlil�tlfl! qf\\�90 l{f?I��Rr ����II\n�:\n\ntata[l. kalau sampravrtte\nsammohiiya sura-dv4iim\nbuddho niimniiiijana-suta[l.\nkikate�u bhav4yati\ntata[l.-tl�ereafter; kalau-the age of Kali; sampravrtte-having ensued;\nsammohiiya-for the purpose of deluding; sura-the theists; dv4iim-those\nwho are envious; buddha[!.-Lord Buddha; niimnii-of the name; aiijana-\n\n", "SB1.1#p0188": "Text 24]\n\n��qa Is the Source of All Incarnations\n\n161\n\nsu ta[l - the son of Afijana (Lord Buddha); kikat e�u in the province of\nGaya (Behar); bhavi§yati-will take p lace.\n-\n\nTRANSLATION\nThen, in the beginning of Kali-yuga, the Lord will appear\n\nas\n\nLord\n\nBuddha, the son of Afijana, in the province of Gaya, just for the purpose\nof deluding those who are envious of the faithful theist.\nPURPORT\nLord Buddha, a powerful incarnation of the Personality of Godhead,\nappeared in the province of Gaya (Bihar) as the son of Afijana, and he\npreached his own conception of nonviolence and deprecated even the\nanimal sacrifices sanctioned in the\n\nVedas. At the time when Lord Buddha\n\nappeared, the people in general were atheistic and preferred animal flesh\nto anything else. On the plea of Vedic sacrifice, every place was practically\nturned into a slaughterhouse, and animal killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals.\nHe preached that he did not believe in the tenets of the Vedas and stressed\nthe adverse psychological effects incurred by animal killing. Less intelligent\nmen of the age of Kali, who had no faith in God, followed his principle,\nand for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God\nrealization. He deluded the atheists because such atheists who followed his\nprinciples did not believe in God, but they kept their absolute faith in\nLord Buddha who himself was the incarnation of God. Thus the faithless\npeople were made to believe in God in the form of Lord Buddha. That was\nthe mercy of Lord Buddha: He made the faithless faithful to him.\nKilling of animals before the advent of Lord Buddha was the most\nprominent feature of the society. They claimed that these were Vedic\n\nVedas are not accepted through the authoritative\nVedas are misled by the\nflowery language of that system of knowledge. In the Bhagavad-gitii a\nsacrifices. When the\n\ndisciplic succession, the casual readers of the\n\ncomment has been made on such foolish scholars. The foolish scholars of\nVedic literature who do not care to receive the transcendental message\nthrough the transcendental realized sources of disciplic succession are sure\nto be bewildered. To them, the ritualistic ceremonies are considered to be\nall in all. They have no depth of knowledge, according to the Bhagavadgitii. The whole system of the Vedas is to lead one gradually to the path of\n\n", "SB1.1#p0189": "162\n\nSrimad-Bhiigavatam\n\n[Canto l, Ch. 3\n\nthe Supreme Lord. The whole theme of Vedic literature is to know the\nSupreme Lord, the individual soul, the cosmic situation and the relations\nbetween all these items. When the relation is known, the relative function\n\nbegins, and as a result of such a function the ultimate goal of life or going\nback to Godhead takes place in the easiest manner. Unfortunately, un­\n\nauthorized scholars of the Vedas become captivated by the purificatory\nceremonies only, and natural progress is checked thereby.\n\nTo such bewildered persons of atheistic propensity, Lord Buddha is the\n\nemblem of theism. He therefore first of all wanted to check the habit of\nanimal killing. The animal killers are dangerous elements on the path of\ngoing back to Godhead. There are two types of animal killers. The soul is\nalso sometimes called the \"animal\" or the living being. Therefore, both\nthe slaughterer of animals as well as those who have lost their identity of\nsoul are animal killers.\nMaharaja Parik�it said that only the animal killer cannot relish the\ntranscendental message of the Supreme Lord. Therefore if people are to\nbe educated to the path of Godhead they must be taught first and foremost\n\nto s top the process of animal killing as above mentioned. It is nonsensical\n\nto say that animal killing has nothing to do with spiritual realization. By\n\nthis dangerous theory many so-called sannyiisis have sprung up by the\ngrace of Kali-yuga who preach animal killing under the garb of the Vedas.\n\nThe subject matter has already been discussed in the conversation between\n\nLord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as\n\nstated in the Vedas is different from the unrestricted animal killing in the\nslaughterhouse. Because the asuras or the so-called scholars of Vedic\nliteratures put forward the evidence of animal killing in the Vedas, Lord\nBuddha superficially denied the authority of the Vedas. This rejection of\nthe Vedas by Lord Buddha was adopted in order to save people from the\nvice of animal killing as\n\nwell as to save the poor animals from the\n\nslaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal\nkilling. Lord Buddha wanted to stop it completely, and therefore his cult\nof ahirhsii was propagated not only in India but also outside the country.\nTechnically Lord Buddha's philosophy is called atheistic because there\nis no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage\n\nby the Lord. Lord Buddha is the incarnation of Godhead. As such, he is\n\nthe original propounder of Vedic knowledge. He therefore cannot reject\nVedic philosophy. But he rejected it outwardly because the sura-dv�a, or\nthe demons who are always envious of the devotees of Godhead, try to\n\n", "SB1.1#p0190": "Text 25]\n\n��11a Is the Source of All Incarnations\n\n163\n\nsupport cow killing or animal killing from the pages of the Vedas, and this\n\nis now being done by the modernized sannyiisis. Lord Buddha had to\n\nreject the authority of the Vedas altogether. This is simply technical, and\n\nhad it not been so he would not have been so accepted as the incarnation\n\nof Godhead. Neither would he have been worshiped in the transcendental\n\nsongs of the poet J ayadeva, who is a V ai�!lava iiciirya. He preached the pre­\n\nliminary principles of the Vedas in a manner suitable for the time being\n(and so also did Acarya Sailkaracarya) to establish the authority of the\nVedas. Therefore both Lord Buddha and Acarya Sarikara paved the path\n\nof theism, and V ai�!lava iiciiryas, specifically Lord Sri Caitanya Maha­\n\nprabhu, led the people on the path towards a realization of going back to\nGodhead.\n\nWe are glad that people are taking interest in the nonviolent movement\n\nof Lord Buddha. But will they take the matter very seriously and close the\nanimal slaughterhouses altogether? If not, there is no meaning to the\n\nahirhsa cult.\n\nSrimad-Bhiigavatam was composed just prior to the beginning of the\n\nage of Kali (about five thousand years ago), and Lord Buddha appeared\n\nabout 2,600 years ago. Therefore in the Srimad-Bhiigavatam Lord Buddha is\n\nforetold. Such is the authority of this clear scripture. There are many such\n\nprophecies, and they are being fulfilled one after another. They will indicate the positive standing of Srimad-Bhiigavatam, which is without trace\n\nof mistake, illusion, cheating and imperfection, which are the four flaws\n\nof all conditioned souls. The liberated souls are above these flaws; there­\n\nfore they can see and foretell things which are to take place on distant\n\nfuture dates.\n\nTEXT 25\n\n3l� ��� ��SII�! � I\n\"\n\n\"\n\n\"\"\n\n\"\n\n�\n\n\"\n\nilfr;Rtt T'Eft?Jti�R'II ;nm €f.l(!tfi\\5f�ij! ����II\nathiisau yuga-sandhyiiyiirh\ndasyu-priiye§U riijasu\n\njanitii vigw-yasaso\nniimnii kalkir jagat-patift\natka-thereafter; asau-the same Lord; yuga-sandhyiiyiim-at the conjunction of the yugas; dasyu plunderers; priiye§u-almost all; riijasu-the\n-\n\ngoverning personalities; janitii-will take His birth; vi§!lu-named Vi�rm;\nyasasaft-surnamed Yasa; niimnii-in the name of; kalkift-the incarnation\nof the Lord;jagat-patift-the Lord of the creation.\n\n", "SB1.1#p0191": "164\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 3\n\nTRANSLATION\nThereafter, at the conjunction of two yugas, the Lord of the creation\nwill take His birth as the Kalki incarnation and become the son of Vi�pu\nY a8a. At this time the rulers of the earth will have degenerated into\nplunderers.\nPURPORT\nHere is another foretelling of the advent of Lord Kalki, the incarnation\nof Godhead. He is to appear at the conjunction of the two yugas, namely\nat the end of Kali-yuga and the beginning of Satya-yuga. The cycle of the\nfour yugas, namely Satya, Treta, Dvapara and Kali, rotates like the\n\ncalendar months. The present Kali-yuga lasts 432,000 years, out of which\nwe have passed only 5,000 years after the Battle of Kur�etra and the\n\nend of the regime of King Parik�it. So there are 427,000 years balance yet\n\nto be finished. Therefore at the end of this period, the incarnation of Kalki\nwill take place, as foretold in the $rimad-Bhiigavatam. His father's name,\nVi�l'}u Yasa, a learned briihmarta, and the village Sambhal are also mentioned. As above mentioned, all these foretellings will prove to be factual\nin chronological order. That is the authority of $rimad-Bhiigavatam.\nTEXT 26\n\n3liiH11(1 �� �: ��t: I\n\n��:,�:�:�: �:11��11\navatiirii hy asahkhyeyii\nhareft sattva-nidher dvijii[l\nyathiividiisina[l kulyii[l\nsarasa[l syu[l sahasra.Sa[l\navatiiriifi.-incarnations; hi-certainly; asankhyeyiift-innumerable; hare[l\n-of Hari, the Lord; sattva-nidhe[l-of the ocean of goodness; dvijiift-the\n\nbriihmartas; yathii-as it is; avidiisinafi.-inexhaustible; kulyii[l-rivulets;\nsarasaft-of vast lakes; syufi. are; sahasrasafi.- thousands of.\n-\n\nTRANSLATION\n0 brahmapas, the incarnations of the Lord are innumerable rivulets\nflowing from inexhaustible sources of water.\n\n·\n\n", "SB1.1#p0192": "Text 27)\n\n.Kr!!J!a Is the Source of All Incarnations\n\n165\n\nPURPORT\nThe list of incarnations of the Personality of Godhead given herein is\n\nnot complete. It is only a partial view of all the incarnations. There are\n\nmany others, such as Sri Hayagriva, Hari, Hamsa, Prsnigarbha, Vihhu,\nSatyasena, Vaiku!J.tha, Sarvabhauma, Visvaksena, Dharmasetu, Sudhama,\n\nYogesvara, Brhadbhanu, etc., in the bygone ages. Sri Prahlada Maharaja\n\nsaid in his prayer, \"My Lord, You manifest in as many incarnations as\n\nthere are species of life, namely the aquatics, the vegetables, the reptiles,\n\nthe birds, the beasts, the men, the demigods, etc., just for the maintenance\n\nof the faithful and the annihilation of the unfaithful. You advent Yourself\n\nin this way in accordance with the necessity of the different yugas. In the\nKali-yuga You have incarnated garbed as a devotee.\" This incarnation of\n\nthe Lord in the Kali-yuga is Lord Caitanya Mahaprabhu. There are many\n\nother places, both in the Bhiigavatam and other scriptures, in which the\nincarnation of the Lord as Sri Caitanya Mahiiprabhu is explicitly men­\n\ntioned. In the Brahma-samhitii also it is said indirectly that although there\nare many incarnations of the Lord, such as Rama, Nrsimha, Varaha, Matsya,\nKiirma and many others, the Lord Himself sometimes incarnates in person.\n\nLord Kr�!la and Lord Sri Caitanya Mahaprabhu are not, therefore, incar­\n\nnations, but the original source of all other incarnations. This will be\nclearly explained in the next sloka. So the Lord is the inexhaustible source\n\nfor innumerable incarnations which are not always mentioned. But such\n\nincarnations are distinguished by specific extraordinary feats which are\nimpossible to be performed by any living being. That is the general test to\n\nidentify an incarnation of the Lord directly and indirectly empowered.\n\nSome incarnations mentioned above are almost plenary portions. For in­\n\nstance, the Kumaras are empowered with transcendental knowledge. Sri\nNarada is empowered with devotional service. Maharaja J>rthu is an em­\n\npowered incarnation with executive function. The Matsya incarnation is\ndirectly a plenary portion. So the innumerable incarnations of the Lord are\n\nmanifested all over the universes constantly without cessation, as water\nflows constantly from waterfalls�\n\nTEXT 27\n\"'\n\n\"'\n\n\"'\n\n�'RT � �\n\nCfi�:\n\n�\n\n�\n\n�� ���: I\n� IDI�tt«A: �t: 11�\\911\n\n", "SB1.1#p0193": "Srimad-Bhagavatam\n\n166\n\n[Canto 1, Ch. 3\n\n�ayo manavo devii\nmanu-putrii mahaujasa[l,\nkalii[l, sarve harer eva\nsa-prajiipataya[l, smrtii[l,\nnaya[l,-all the sages; manava�-al1 the Manus; devii�-all the demigods;\n\nmanu-putrii�-all the descendants of Manu; mahii-ojasa[l,-very powerful;\nkalii�-portion of the plenary portion; sarve-all collectively; hare[l.-of the\nLord; eva-certainly; sa-prajiipataya�-along with the Prajapatis; smrtii�are known.\nTRANSLATION\nAll the r�is, Manus, demigods and descendants of Manu, who are\n\nespecially powerful, are plenary portions or portions of the plenary\nportions of the Lord. This also includes the Prajapatis.\nPURPORT\nThose who are comparatively less powerful are called vibhuti, and those\n\nwho are comparatively more powerful are called avesa incarnations.\nTEXT 28\n\n�ij :qjfi�r: ��n �� lFFit\"l ���\n��Ti� itcti �;;rf'� � � 11��11\nete ciirhsa-kalii[l, puritsa[l,\nkr§r;as tu bhagaviin svayam\nindriiri-vyiikularh lokarh\nmnlayanti yuge yuge\nete-all these; ca-and; arhsa-plenary portions; kalii�-portions of the\nplenary portions; purhsa[l.-of the Supreme; k�rta[l,-Lord Kr�l).a; tu-but;\n\nbhagaviin-the Personality of Godhead; svayam-in person; indra-ari-the\nenemies of Indra; vyiikulam-disturbed; lokam-all the planets; mnlayanti\n-give s protection; yuge yuge-in different ages.\nTRANSLATION\nAll of the above-mentioned incarnations are either plenary portions or\nportions of the plenary portions of the Lord, but Lord Sri Kr�-!ia is the\n\n", "SB1.1#p0194": "Text 28)\n\n��11a Is the Source of All Incarnations\n\n167\n\noriginal Personality of Godhead. All of them appear on planets whenever\nthere is a disturbance created by the atheists. The Lord incarnates to\nprotect the theists.\nPURPORT\nIn this particular stanza Lord Sri Kr�tta the Personality of Godhead is\ndistinguished from other incarnations. He is counted amongst the avatiiras\n(incarnations) because out of His causeless mercy the Lord descends from\nHis transcendental abode. A vatiira means one who descends. All the incarnations of the Lord, including the Lord Himself, descend on the different\nplanets of the material world as also in different species of life to fulfill\nparticular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions or His differentiated portions directly or indirectly empowered by Him descend on this\nmaterial world to execute certain specific functions. Originally the Lord is\nfull of all opulences, all prowess, all fames, all beauties, all knowledge and\nall renunciations. When they are partly manifested through the plenary\nportions or parts of the plenary portions, it should be noted that certain\nmanifestations of His different powers are required for those particular\nfunctions. When in the room small electric bulbs are displayed, it does not\nmean that the electric powerhouse is limited by the small bulbs. The same\npowerhouse can supply power to operate large-scale industrial dynamos\nwith greater volts. Similarly, the incarnations of the Lord display limited\npowers because so much power is needed at that particular time.\nFor example, Lord Parasuriima and Lord Nrsimha displayed unusual\nopulence by killing the disobedient k§atriyas twenty-one times and killing\nthe greatly powerful atheist Hira!J.yaka8ipu. Hir3tJ.yakasipu was so powerful\nthat even the demigods in other planets would tremble simply by the\nunfavorable raising of his eyebrow. The demigods in the higher level of\nmaterial existence many, many times excel the most well-to-do human\nbeings, in duration of life, beauty, wealth, paraphernalia, and in all other\nrespects. Still they were afraid of Hira!lyakasipu. Thus we can simply\nimagine how powerful Hirartyaka8ipu was in this material world. But even\nHira!J.yakasipu was cut into small pieces by the nails of Lord Nrsirilha.\nThis means that anyone materially powerful cannot stand the strength\nof the Lord's nails. Similarly, Jiimadagnya displayed the Lord's power to\nkill all the disobedient kings powerfully situated in their respective states.\nHis empowered incarnation, Niirada, and plenary incarnation, Varaha, as\n\n", "SB1.1#p0195": "168\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 3\n\nwell as indirectly empowered Lord Buddha, created faith in the mass of\n\npeople. The incarnations of Rama and Dhanvantari displayed His fame,\n\nand Balarama, Mohini and Vamana exhibited His beauty. Dattatreya,\n\nMatsya, Kumara and Kapila exhibited His transcendental knowledge. Nara\n\nand Naray3!1-a :{{.�is exhibited His renunciation. So all the different incar­\n\nnations of the Lord indirectly or directly manifested different features,\n\nbut Lord Kr�!J.a, the primeval Lord, exhibited the complete features of\nGodhead, and thus it is confirmed that He is the source of all other incar­\n\nnations. And the most extraordinary feature exhibited by Lord Sri Kr�!la\n\nwas His internal energetic manifestation of His pastimes with the cowherd\n\ngirls. His pastimes with the gopis are all displays of transcendental exist­\n\nence, bliss and knowledge, although these are manifested apparently as\nsex love. The specific attraction of His pastimes with the gopis should\n\nnever be misunderstood. The Bhiigavatam relates these transcendental\n\npastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kr�!la's pastimes with the gopis,\n\nthe Bhiigavatam p romotes the student gradually in nine other cantos.\n\nAccording to Srila ]lva Gosvami's statement, in accordance with authori­\n\ntative sources, Lord Kr�!la is the source of all other incarnations. It is not\nthat Lord Kr�!la has any source of incarnation. All the symptoms of the\nSupreme Truth in full are present in the person of Lord Sri Kr�!J.a, and in\n\nthe Bhagavad-gitii the Lord emphatically declares that there is no truth\ngreater than or equal to Himself. In this stanza the word svayam is\n\nparticularly mentioned to confirm that Lord Kr�!la has no other source\nthan Himself. Although in other places the incarnations are described as\nbhagaviin, because of their specific functions, still nowhere are they\n\ndecl�ed to be the Supreme Personality. In this stanza the word svayam\n\nsignifies the supremacy as the summum bonum.\n\nThe summum bonum Kr�!la is one without a second. He Himself has\n\nexpanded Himself in various parts, portions and particles as svayam-rupa,\n\nsvayam-prakiisa, tadekiitmii, prabhava, vaibhava, viliisa, avatiira, avesa, and\n\njivas, all provided with innumerable energies just suitable to the respective\npersons and personalities. Learned scholars in transcendental subjects have\n\ncarefully analyzed the summum bonum Kr�!la to have sixty-four principal\n\nattributes. All the expansions or categories of the Lord possess only some\n\npercentages of these attributes. But Sri Kr�!la is the possessor of the attributes cent percent. And His personal expansions such as svayam-prakiiSa,\n\ntadekiitmii up to the categories of the avatiiras, who are all Vi-§[1-u-tattva,\n\npossess up to ninety-three percent of these transcendental attributes. Lord\n\nSiva, who is neither avatiira nor avesa nor in between them, possesses\n\n", "SB1.1#p0196": "Text 29]\n\nKr!!IJa Is the Source of All Incarnations\n\n169\n\nalmost eighty-four percent of the attributes. But the jivas or the individual\n\nliving beings in different statuses of life possess up to the limit of seventy­\n\neight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very minute quantity,\nvarying in terms of the pious life of the living being. The most perfect of\n\nliving beings is Brahma, the supreme administrator of one universe. He\n\npossesses seventy-eight percent of the attributes in f ull. All other demigods\nhave the same attributes in less quantity, whereas human beings possess\n\nthe attributes in very minute quantity. The standard of perfection for a\nhuman being is to develop the attributes up to seventy-eight percent in\nfull. The living being can never possess attributes like Siva, V�ttu or Lord\nKr�tta. A living being can become godly by developing the seventy-eight\n\npercent transcendental attributes in fullness, but he can never become a\nGod like Siva, Vi�ttu or Kr�tta. He can become a Brahma in due course. The\n\ngodly living beings who are all residents of the planets in the spiritual sky\n\nare eternal associates of God in different spiritual planets called Hari-dhama\n\nand Mahesa-dhama. The abode of Lord Kr�tta above all spiritual planets is\n\ncalled Kr�ttaloka or Goloka Vrndavana, and the perfected living being by\n\ndeveloping seventy-eight percent of the above attributes in fullness can\nenter the planet of Kr�ttaloka after leaving the present material body.\nTEXT 29\n\n.janma guhyarh bhagavato\nya etat prayato nara[l\nsiiyarh priitar g[Tlan bhaktyii\ndu[lkha-griimiid vimucyate\njanma-birth; guhyam-mysterious; bhagavata[l-of the Lord; ya[l-one;\n\netat-all these; prayata[l-carefully; nara[l-man; siiyam-evening; priita[l­\n\nmorning; g[Tlan-recites; bhaktyii-with devotion; du[lkha-griimiit-from all\n\nmiseries; vimucyate-gets relief from.\n\n·\n\nTRANSLATION\nWhoever carefully recites the mysterious appearances of the Lord,\n\nwith devotion in the morning and in the evening, gets relief from all\nmiseries of life.\n\n", "SB1.1#p0197": "Srimad-Bhagavatam\n\n170\n\n[Canto 1, Ch. 3\n\nPURPORT\nIn the Bhagavad-gitii the Personality of Godhead has declared that\nanyone who knows the principles of the transcendental birth and activities\nof the Lord will go back to Godhead after being relieved from this material\ntabernacle. So simply knowin g factually the mysterious way of the Lord'f:\nincarnation in this material world can liberate one from material bondage.\nTherefore the birth and activities of the Lord, as manifested by Him for\ntl;ie welfare of the people in general, are not ordinary. They are mysterious,\nand only by those who carefully try to go deep into the matter by spiritual\ndevotion is the mystery discovered. Thus one gets liberation from the\nmaterial bondage. It is advised therefore that one who simply recites this\nchapter of Bhiigavatarn, describing the appearance of the Lord in different\nincarnations, in sincerity and devotion, can have insight into such birth\nand activities of the Lord. The very word virnukti, or liberation, indicates\nthat the Lord's birth and activities are all transcendental; otherwise simply\nby reciting them one could not attain liberation. They are therefore\nmysterious, and those who do not follow the prescribed regulations of\ndevotional service are not entitled to enter into the mysteries of His\nbirths and activities.\n\nTEXT 30\n\n� � tg�q� M�l�9t: I\n�Qj��\n'iti�IRfl4(k'iftll�oll\netad ruparh bhagavato\nhy ampasya cid-iitrnana[l.\nrniiyii·gurwir viracitarh\nrnahadiidibhir iitrnani\netat-all these; mparn-forms; bhagavata[l.-of the Lord; hi-certa inly;\nampasya-of one who has no material form; cit-iitrnanah-of\nthe transcen.\n\ndence; maya-material energy; gur-aifl.-by the qualities; viracitarn-manufactured; rnahat-iidibhifl.-with the ingredients of matter; iitrnani- in the self.\n\nTRANSLATION\nThe conception of the virata universal form of the Lord, as appearing\nin the material world, is imaginary. It is to enable the less intelligent [and\n\n", "SB1.1#p0198": "��IJ.a Is the Source of All Incarnations\n\nText 31\n\n171\n\nneophytes] to adjust to the idea of the Lord having form. But factmilly\nthe Lord has no material form.\nPURPORT\nThe conception of the Lord known as the vi.Sva-rii.pa or the viriita-riipa\nis particularly not mentioned along with the. various incarnations of the\nLord because all the incarnations of the Lord above mentioned are\ntranscendental, and there is not a tinge of materialism in their bodies.\nThere is no difference between the body and self as there is in the conditioned soul. The viriita-riipa is conceived for those who are just neophyte\nworshipers. For them the material virii!a-rilpa is presented, and it will be\nexplained in the Second Canto. In the virota-rii.pa the material manifestations of different planets have been conceived as His legs, hands, etc.\nActually all such descriptions are for the neophytes. The neophytes cannot\nconceive anything beyond matter. The material conception of the Lord is\nnot counted in the list of His factual forms. As Paramatmii or Supersoul,\nthe Lord is within each and every material form, even within the atoms,\nbut the outward material form is but an imagination, both for the Lord\nand the living being. The present forms of the conditioned souls are also\nnot factual. The conclusion is that the material conception of the body of\nthe Lord as viriita is imaginary. Both the Lord and the living beings are\nliving spirits and have original spiritual bodies respectively.\n\nTEXT 31\n\n�������\n�� � u��+tiUfqij+t��: II�� II\nyathii nabhasi meghaugho\nrer-ur vii piirthivo 'nile\nevam dr�tari drsyatvam\niiropitam abuddhibh*\nya thii as it is; nabhasi-in the sky; meghaugha[l.-a mass of clouds;\n-\n\nrer- u [l. -dust; vii-as well a s; piirthiva[l. -muddine ss ; anile-in the air; evamthus; dra§ tari to the seer; drsyatvam for the purpose of seeing; iiropitam\n-\n\n-\n\n-is implied; abuddhibh*-by the less intelligent persons.\n\n", "SB1.1#p0199": "172\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 3\n\nTRANSLATION\nClouds and dust are carried by the air, but less intelligent persons say\n\nthat the sky is cloudy and the air is dirty. Similarly, they also implant\n\nmaterial bodily conceptions on the spirit self.\nPURPORT\n\nIt is further confirmed herein that with our material eyes and senses we\ncannot see the Lord, who is all spirit. We cannot even detect the spiritual\nspark which exists within the material body of the living being. We look to\nthe outward covering of the body or subtle mind of the living being, but\nwe cannot see the spiritual spark within the body. So we have to accept\nthe living being's presence by the p�esence of his gross body. Similarly,\nthose who want to see the Lord with their present material eyes or with\nthe material senses are advised to meditate on the gigantic external feature\ncalled the viriita-riipa. For instance, when a particular gentleman goes in\nhis car, which can be seen very easily, we identify the car with the man\nwithin the car. When the President goes out in his particular car, we say,\n\"There is the President.\" For the time being we identify the car with the\nPresident. Similarly, less intelligent men who want to see God immediately\nwithout necessary qualification are shown first the gigantic material\ncosmos as the form of the Lord, although the Lord is within and withou_t.\nThe clouds in the sky and the blue of the sky are better appreciated in this\nconnection. Although the bluish tint of the sky and the sky are different,\nstill we conceive of the color of the sky as blue. But that is a general\nconception for the laymen only.\nTEXT 32\n\nata[l pararh yad avyaktam\navyut)ha-gurta-b.rrhhitam\nadr�tiisruta-vastutviit\nsa jivo yat punarbhava[l\nata[l-this;\n\nparam-beyond;\n\nyat-which;\n\navyaktam-unmanifested;\n\navyut)ha-without formal shape;gurta-bf7hhitam-affected by the qualities;\n\n", "SB1.1#p0200": "Text 33)\n\nltiiitNUftf't �it'-11¥1MII��II\n\n", "SB1.1#p0215": "Srimad-Bhagavatam\n\n188\n\n[Canto 1, Ch. 3\n\ntatra kirtayato viprii\nviprar�er bhuri-tejasa[l.\naharit ciidhyagamarit tatra\nnivi�tas tad anugrahiit .\nso'harit va[l. sriivay4yiimi\nyathiidhitarit yathiimati\ntatra-there; kirtayata[l.-while reciting; viprii[l.-0 briihmap.as; viprar�e[l.\n\n-from the great briihmar-a ni; bhuri-greatly; tejasa�-powerful; aham-I;\nca-also;adhyagamam-could understand; tatra-in that meeting; niv4ta[l.­\n\nbeing perfectly attentive; tat-anugrahiit-by his mercy; sa[l.-that very\n\nthing; aham-1; va[l.-unto you; sriivay4yiimi-shall let you hear; yathiidhitam yathiimati-as far as my realization.\nTRANSLATION\n0 learned brahma!las, when Sukadeva Gosvami recited Bhagavatam\n\nthere [in the presence of Emperor Par�it], by his mercy I heard this\nfrom that great and powerful sage with rapt attention. Now I shall try to\nmake you hear the very same thing as I learned it from him and as I\n\nhave realized it.\n\nPURPORT\nOne can certainly see directly the presence of Lord Sri Kr�!la in the\n\npages of Bhiigavatam if one has heard it from a self-realized great soul like\n\nSukadeva Gosvami. One cannot, however, learn Bhiigavatam from a bogus\nhired reciter whose aim of life is to earn some money out of such reci­\n\ntation and employ the earning in sex indulgence. No one can learn\n\nSrimad-Bhiigavatam who is associated with persons engaged in sex life.\nThat is the secret of learning Bhiigavatam.\nor can one learn Bhiigavatam\nfrom one who interprets the text by his mundane scholarship. One has to\n\nlearn Bhiigavatam from the representative of Sukadeva Gosvami and no\n\none else, if one at all wants to see Lord Sri Kr�!la in the pages. That is the\n\nprocess, and there is no alternative. Suta Gosvami is a bona fide representative of Sukadeva Gosvami because he wants to present the message which\nhe had received from the great learned briihmap.a. Sukadeva Gosvami also\n\npresented Bhiigavatam as he heard it from his great father, and so also Suta\n\nGosvami is presenting Bhiigavatam as he had heard it from Sukadeva\nGosvami. Simple hearing is not all; one must realize the text with proper\n\n", "SB1.1#p0216": "Text 44]\n\nJmi. Try to engage Lakt>mi in the\nservice of Lord Narayana and be happy. That is the way to realize the\nLord in every sphere of life. The best thing is, after all, to get relief from\n\nall material activities and engage oneself completely in hearing the transcendental pastimes of the Lord. But in case of the absence of such an\nopportunity, one should try to engage everything, for which one has\nspecific attraction, in the service of the Lord, and that is the way of peace\nand prosperity. The word sarhsiicitam in this stanza is also significant. One\nshould not think for a moment that the realization of Narada was childish\nimagination only. It is not like that. It is so realized by the expert and\nerudite scholars, and that is the real import of the word sarhsiicitam.\n\nTEXT 33\n\n31� �� � i:illRr � Wffl I\n� � R WI �fir f:qf'€fiffiH14( II��II\niimayo yasca bhiitiiniirh\njiiyate yena suvrata\ntadeva hy iimayarh dravyarh\nna puniiti cikitsitam\niimayaft-diseases; yaft ca-whatever; bhiitiiniim-of the living being;\njayate-become possible; yena-by the agency; suvrata-0 good soul; tatthat; eva-very; hi-certainly;iimayam-disease;dravyam-thing; na-does it\nnot; punati-cure; cikitsitam-treated with.\n\nTRANSLATION\n0 good soul, does not a thing, applied therapeutically, cure a disease\n\nwhich was caused by that very same thing?\n\nPURPORT\nAn expert physician treats his patient with a therapeutic diet. For example, milk preparations sometimes cause disorder of the bowels, but the\n\n", "SB1.1#p0303": "Text 34]\n\nNarada's Instructions on Srimad-Bhagavatam\n\n269\n\nvery same milk converted into curd and mixed with some other remedial\ningredients cures such disorders. Similarly, the Lhreefold miseries of material existence cannot be mitigated simply by material activities. Such\nactivities have to be spiritualized, just as by fire iron is made red-hot, and\nthereby the action of fire begins. Similarly, the material conception of a\nthing is at once changed as soon as it is put into the service of the Lord.\nThat is the secret of spiritual success. We should not try to lord it over the\nmaterial nature, nor should we reject material things. The best way to make\nthe best use of a bad bargain is to use everything in relation with the supreme spiritual being. Everything is an emanation from the supreme spirit,\nand by His inconceivable power He can convert spirit into matter and\nmatter into spirit. Therefore a material thing (so-called) is at once turned\ninto a spiritual force by the great will of the Lord. The necessary condition for such a change is to employ so-called matter in the service of the\nspirit. That is the way to treat our material diseases and elevate ourselves\nto the spiritual plane where there is no misery, no lamentation and no fear.\nWhen everything is thus employed in the service of the Lord, we can experience that there is nothing except the Supreme Brahman. The Vedic\nmantra that \"everything is Brahman\" is thus realized by us.\n\nTEXT 34\n\nevam nnziim kriyii-yogiifz\nsaroe samsrti-hetavafz\nta eviitma-viniiSiiya\nkalpante kalpitiifz pare\nevam-thus; nnziim- of the human being; kriyii yogiifz- all achVIhes;\n-\n\nsarve-everything; samsrti- m aterial existence; heta vafz -causes; te- that;\neva-certainly; iitma-the tree of work; viniisiiya- killing; kalpante-become\ncompetent; kalpitiifz- dedicated ; pare-unto the Transcendence.\n\nTRANSLATION\nThus when all a man's activities are dedicated to the service of the\nLord, those very activities which caused his bondage become the destroyer\n\nof the tree of work.\n\n", "SB1.1#p0304": "S,:-imad-Bhagavatam\n\n270\n\n[Canto I, Ch. 5\n\nPURPORT\nFruitive work which has perpetually engaged the living being is com­\n\npared with the banyan tree in the Bhagavad-gitii, for it is certainly very\n\ndeeply rooted. As long as the propensity for enjoying the fruit of work is\n\nthere, one has to continue the transmigration of the soul from one body or\nplace according to one's nature of work. The propensity for enjoyment\n\nmay be turned into the desire for serving the mission of the Lord. By doing\n\nso, one's activity is changed into karma-yoga, or the way by which one can\nattain spiritual perfection while engaging in the work for which he has a\n\nnatural tendency. Here the word iitmii indicates the categories of all\nfruitive work. The conclusion is that when the result of all fruitive and\n\nother work is dovetailed with the service of the Lord, it will cease to gen­\n\nerate further karma and will gradually develop into transcendental devo­\n\ntional service, which will not only cut off completely the root of the banyan\n\ntree of work but will also carry the performer to the lotus feet of the Lord.\n\nThe summary is that one has to, first of all, seek the association of pure\n\ndevotees who are not only learned in the Vediinta but are self-realized souls\n\nand unalloyed devotees of Lord Sri Kr�!la the Personality of Godhead. In\nthat association, the neophyte devotees must render loving service physi­\n\ncally and mentally without reservation. This serivce attitude will induce\n\nthe great souls to be more favorable in bestowing their mercy, which\ninjects the neophyte with all the transcendental qualities of the pure\n\ndevotees. Gradually this is developed into a strong attachment to hearing\n\nthe transcendental pastimes of the Lord, which makes him able to catch\n\nup the constitutional position of the gross and subtle bodies and beyond\n\nthem the knowledge of pure soul and his eternal relation with the Supreme\nSoul, the Personality of Godhead. After the relation is ascertained by\nestablishment of the eternal relation, pure devotional service of the Lord\n\nbegins gradually developing into perfect knowledge of the Personality of\n\nGodhead beyond the purview of impersonal Brahman and localized Param­\n\natma. By such Puru�ottama-yoga, as it is stated in the Bhagavad-gitii, one\n\nis made perfect even during the present corporeal existence, and one\n\nexhibits all the good qualities of the Lord to the highest percentage. Such\n\nis the gradual development by association of pure devotees.\nTEXT 35\n\n� � �•lct<:qftJNUl'{ I\n� � ft: llf��•I«'IP� ����II\n�\n\n", "SB1.1#p0305": "Text 35]\n\nNarada's Instructions on Srimad-Bhagavatam\n\n271\n\nyadatra kriyate kanna\nbhagavat-parito�aram\njniinarh yat tad adhinarh hi\nbhakti-yoga-samanvitam\nyat-whatever; atra-in this life or world; kriyate\n\n-\n\ndoes perform; karma\n\n-work; bhagavat unto the Personality of Godhead; parito�a[lam-satisfac\n-\n\ntion of; jfi iinam knowledge; yat tat-what is so called; adhinam\n-\n\ndent; hi-certainly; bhakti y o ga\n-\n\n-\n\n-\n\n­\n\ndepen­\n\ndevotional; samanvitam-dovetailed with\n\nbhakti-yoga.\nTRANSLATION\nWhatever work is done here in this life for the satisfaction of the\nmission of the Lord is called bhakti-yoga, or transcendental loving service\n\nof the Lord, and what is called knowledge becomes a concomitant factor.\nPURPORT\n\nThe general and popular notion is that by discharging fruitive work in\nterms of the direction of the scriptures one becomes perfectly able to\nacquire transcendental knowledge for spiritual realization. Bhakti-yoga is\nconsidered by some to be another form of karma. But factually bhaktiyoga is above both karma and jniina. Bhakti-yoga is independent of jniina\nor karma; on the other hand, jniina and karma are dependent of bhakti­\n\nyoga. This kriyii-yoga or karma-yoga, as recommended by Sri Narada to\nVyasa, is specifically recommended because the principle is to satisfy the\nLord. The Lord does not want His sons, the living beings, to suffer the\nthreefold miseries of life. He desires that all of them come to Him and\nlive with Him, but going back to Godhead means that one must purify\nhimself from material infections. When work is, therefore, performed to\nsatisfy the Lord, the performer becomes gradually purified from the material affection. This purification means attainment of spiritual knowledge.\nTherefore knowledge is dependent on such karma or work which is done\non behalf of the Lord. Other knowledge, being devoid of bhakti-yoga or\nsatisfaction of the Lord, cannot lead one back to the kingdom of God,\nwhich means that it cannot even offer salvation as is already explained in\nconnection with the stanza, nai.§karmyam apy acyuta-bhiiva-varjitam, etc.\n\nThe conclusion is that a devotee engaged in the unalloyed service of the\n\nLord, specifically in hearing and chanting of His transcendental glories,\n\n", "SB1.1#p0306": "Srimad-Bhagavatam\n\n272\n\n[Canto l, Ch. 5\n\nbecomes simultaneously spiritually enlightened by the divine grace, as it\nis confirmed in the Bhagavad-gitii.\nTEXT 36\n\n• � �liT lf41CI�0�41(1'tl I\n�RI got:.ttqtfwt �·�•a�HRI � ������\nkurviirtii yatra karmiirti\nbhagavac -chik§ayiisakrt\ngnwnti gura-niimiini\nk[§T)-asyiinusmaranti ca\nkurvara�\n\n-\n\nwhile\n\nperforming;\n\nyatra- thereupon;\n\nkarmari- duties;\n\nbhagavat-the Personality of Godhead; sik§aya-by the 'vill of; asakrt­\n\nconstantly; g rranti-takes on; gu!w-qualities; namani-names; k[§1Jasyaof Kr�l)a; anusmaranti- constantly remembers; ca-and.\nTRANSLATION\nWhile performing duties according to the order of Sri Kmta, the\nSupreme Personality of Godhead, one constantly remembers Him, His\nnames and qualities.\nPURPORT\nAn expert devotee of the Lord can mold his life in such a way that while\nperforming all kinds of duties either for this or the next life, he can constantly remember the Lord's name, fame, qualities, etc. The order of the\nLord is distinctly there in the Bhagavad-gitii: one should work only for the\nLord in all spheres of life. In every sphere of life the Lord should be\nsituated as the proprietor. According to the Vedic rites, even in the wor·\nship of some demigods like Indra, Brahma, Sarasvati, GaJ!e8a, the system is\nthat in all circumstances the representation of Vi�J!U must be there as the\nyajnesvara, or the controlling power of such sacrifices. It is recommended\n\nthat a particular demigod be worshiped for a particular purpose, but still\nthe presence of Vi�J!U is compulsory in order to make the function proper.\nApart from such Vedic duties, even in our ordinary dealings (for example, in our household affairs or in our business or profession) we must\nconsider that the result of all activities must be given over to the supreme\n\n", "SB1.1#p0307": "Text 36]\n\nNarada's Instructions on Srimad-Bhagavatam\n\n273\n\nenjoyer Lord Kr�!la. In the Bhagavad-gitii the Lord has declared Himself to\nbe the supreme enjoyer of everything, as the supreme proprietor of every\n\nplanet and the supreme friend of all beings. Except Lord Sri Kr�l)a, no one\nelse can claim to be the proprietor of everything within His creation. A pure\ndevotee remembers this constantly, and in doing so he repeats the transcendental name, fame and qualities of the Lord, w·hich means that he is\nconstantly in touch with the Lord. The Lord is identical with His name,\nfame, etc., and therefore to be associated with His name, fame, etc.,\nconstant! y, means actually to associate with the Lord.\nThe major portion of our monetary income, not less than fifty percent,\nmust be spent to carry out the order of Lord Kf�l)a. We should not only\ngive the profit of our earning to this cause, but we must also arrange t o\npreach this cult o f devotion t o others because that i s also one o f the orders\nof the Lord. The Lord definitely says that no one is more dear to Him than\none who is always engaged in the preaching work of the Lord's name and\nfame all over the world. The scientific discoveries of the material world\ncan also be equally engaged in carrying out His order. He wants the message\nof the Bhagavad-gitii to be preached amongst His devotees. It may not be\nso done amongst those who have no credit of austerities, charity, education, etc. Therefore, the attempt must go on to convert unwilling men to\nbecome His devotees. Lord Caitanya has taught a very simple method in\nthis connection. He has taught the lesson for preaching the transcendental\nmessage through singing, dancing and refreshment. As such, fifty percent\nof our income may be spent for this purpose. In this fallen age of quarrel\nand dissension, if only the leading and wealthy persons of society agree to\n\nspend fifty percent of their income in the service of the Lord, as it is\n\ntaught by Lord Sri Caitanya Mahaprabhu, there is absolute certainty of\nconverting this hell of pandemonium to the transcendental abode of the\nLord. No one will disagree to partake in a function where good singing,\n\ndancing and refreshment are administered. Everyone will attend such a\n\nfunction, and everyone is sure to feel individually the transcendental\npresence of the Lord. This alone will help the attendant associate with the\nLord and thereby purify himself in spiritual realization. The only condition\nfor successfully executing such spiritual activities is that they must be\nconducted under the guidance of a pure devotee who is completely free\n\nfrom all mundane desires, fruitive activities and dry speculations about the\nnature of the Lord. No one has to discover the nature of the Lord. It is\nalready spoken by the Lord Himself in the Bhagavad-gitii especially and in\n\nall other Vedic literatures generally. We have simply to accept them in toto\n\nand abide by the orders of the Lord. That will guide us to the path of\n\n", "SB1.1#p0308": "Srimad-Bhagavatam\n\n274\n\n[Canto 1, Ch. 5\n\nperfection. One can remain in his own position. No one has to change his\nposition, especially in this age of variegated difficulties. The only condition\n\nis that one must give up the habit of dry speculation to become one with\nthe Lord. And after giving up such lofty puffed up vanities, one may very\nsubmissively receive the orders of the Lord in the Bhagavad-gitii or\nBhiigavatam from the lips of a bona fide devotee whose qualification is\nmentioned above. That will make everything successful, without a doubt.\nTEXT 37\n\nom namo bhagavate tubhyam\nviisudeviiya dhimahi\npradyumniiyiinimddhiiya\nnama{!, sahka�ariiya ca\nom-the sign of chanting the transcendental glory of the Lord; namah­\n\noffering obeisances unto the Lord; bhagavate-unto the Personality of God­\n\nhead; tubhyam\nVasudeva;\n\n-\n\nunto\n\nYou; viisudeviiya-unto\n\ndhimahi-let\n\nus\n\nchant;\n\nthe\n\npradyumniiya,\n\nsahka�ariiya-all plenary expansions of\n\nLord,\n\nthe son\n\nanimddhiiya\n\nVasudeva; nama{l,\n\n-\n\nof\n\nand\n\nrespectful\n\nobeisances; ca-and.\nTRANSLATION\nLet us all chant the glories of Vasudeva along with His plenary\n\nexpansions, Pradyumna, Aniruddha and Srui.kar��a.\nPURPORT\n\nAccording to Paiicariitra, Narayatta is the primeval cause of all expansions of Godhead.\n\nThese are Vasudeva, Sankar�atJ.a, Pradyumna and\n\nAniruddha. Vasudeva and Sankar�atta are on the middle left and right,\nPradyumna is on the right of Sankar�atJ.a, and Aniruddha is on the left of\nVasudeva, and thus the four Deities are situated. They are known as the\nfour aides-de-camp of Lord Sri'Kr�!J.a.\nThis is a Vedic hymn or mantra beginning with omkiira prarava, and\nthus the mantra is established by the transcendental chanting process,\nnamely, om namo dhimahi, etc.\n\n", "SB1.1#p0309": "Text 38]\n\nNarada's Instructions on Srimad-Bhagavatam\n\n275\n\nThe purport is that any transaction, either in the field of fruitive work\n\nor empiric philosophy, which is not ultimately aimed at transcendental\nrealization of the Supreme Lord, is considered to be useless. Niiradaji has\ntherefore explained the nature of unalloyed devotional service by his\npersonal experience in the development of intimacy between the Lord and\n\nthe living entity by gradual process of progressive devotional activities.\n\nSuch a progressive march of transcendental devotion for the Lord cul­\n\nminates in the attainment of loving service of the Lord, which is called\n\npremii in different transcendental variegatedness called rasas (tastes). Such\ndevotional service is also executed in mixed forms, namely mixed with\n\nfruitive work or empiric philosophical speculations.\n\nNow the question which was raised by the great [§is headed by Saunaka\n\nregarding the confidential part of Siita's achievement through the spiritual\nmaster is explained herein by chanting this hymn consisting of thirtythree letters. And this mantra is addressed to the four Deities or the Lord\n\nwith His plenary expansions. The central figure is Lord Sri Kr�l).a because\nthe plenary portions are His aides-de-camp. The most confidential part of\nthe instruction is that one should always chant and remember the glories\n\nof the Lord Sri Kf�l).a the Supreme Personality of Godhead along with His\n\ndifferent plenary portions expanded as Vasudeva, Sailkar�al).a, Pradyumna\nand Aniruddha. These expansions are the original Deities for all other\ntruths, namely either V4rtu-tattva or sakti-tattvas.\n\nTEXT 38\n\niti murty-abhidhiinena\nmantra-murtim amurtikam\nyajate yajna-puru;arh\nsa samyag dar5ana� pumiin\niti- thus; murti -representation; abhidhiinena-in sound; mantra-murtim\n-form representation of transcendental sound; amurtikam-the Lord who\nhas no material form; yajate-worship; yajna- Vi�I).U; pu ru §am the Person-\n\nality of Godhead; sa�- he alone ; samyak\n\nseen; pumiin-person.\n\n-\n\nperfectly ; dar§anaft\n\n-\n\none who has\n\n", "SB1.1#p0310": "Srimad-Bhagavatam\n\n276\n\n[Canto I, Ch. 5\n\nTRANSLATION\nThus he is the actual seer who worships, in the form of transcendental\nsound representation, the Supreme Personality of Godhead, Vi�!lu, who\nhas no material form\n\n.\n\nPURPORT\nOur present senses are all made of material elements, and therefore they\n\nare imperfect to realize the transcendental form of Lord Vi�!!\"· He is\n\ntherefore worshiped by sound representation via the transcendental method\nof chanting. Anything which is beyond the scope of experience by our\nimperfect senses can be realized fully by the sound representation. A\n\nperson transmitting sound from a far distant place can be factually\nexperienced. If this is materially possible, why not spiritually? This\nexperience is not a vague impersonal experience. But it is actually an\n\nexperience of the transcendental Personality of Godhead who possesses\n\nthe pure form of eternity, bliss and knowledge. In theAmarakosa Sanskrit\n\ndictionary the word miirti carries import in twofold meanings, namely,\nform and difficulty.\n\nTherefore amiirtikam is explained by Acarya Sri Visvanatha Cakravarti\n\nThakur as meaning without difficulty. The transcendental form of eternal\n\nbliss and knowledge can be experienced by our original spiritual senses\nwhich can be revived by chanting of the holy mantras or transcendental\nsound representations. Such sound should be received from the trans­\n\nparent agency of the bona fide spiritual master, and the chanting may be\n\npracticed by the direction of the spiritual master. That will gradually lead\nus nearer to the Lord. This method of worship is recommended in the\n\nPaii.cariitrika system, which is both recognized and authorized. The Paii.­\n\ncariitrika system has the most authorized codes for transcendental devo­\n\ntional service. Without the help of such codes, one cannot approach the\nLord, certainly not by dry philosophical speculation. The Paii.cariitrika\n\nsystem is both practical and suitable for this age of quarrel. The Paii.­\n\ncariitra is more important than the Vedanta for this modern age.\nTEXT 39\n\n� �� 'liR�\"ifcq �f� I\n��q��llFi��: II�Q,II\n\n", "SB1.1#p0311": "Text 39]\n\nNarada's Instructions on Srimad-Bhagavatam\n\n277\n\nimam svanigamarh brahmann\navetya mad-anu�thitam\nadiin me jfiiinam aiSvaryarh_\nsvasmin bhiivarh ca kesava[l\nimam-thus; svanigamam-confidential knowledge of the Vedas in respect to the Supreme Personality of Godhead; brahman-0 briihmar-a\n(Vyasadeva); avetya-knowing it well; mat-by me; anu�thitam-executed;\nadiit-bestowed upon me; me-me; jfiiinam-transcendental knowledge;\naiSvaryam-opulence; svasmin-personal; bhiivam-intimate affection and\nlove; ca\n\n-\n\nand; kesava[l- Lord Kr�IJ.a.\nTRANSLATION\n\n0 brahmapa, thus by the Supreme Lord K���a I was endowed first\n\nwith the transcendental knowledge 'of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then\nwith His intimate loving service.\nPURPORT\nCommunion with the Lord by transmission of the transcendental sound\n\nis nondifferent from the whole spirit Lord Sri ��r;ta. It is a completely\nperfect method for approaching the Lord. By such pure contact with the\nLord, without offense of material conceptions (numbering ten), the\ndevotee can rise above the material plane to understand the inner meaning\nof the Vedic literatures, including the Lord's existence in the transcendental\nrealm. The Lord reveals His identity gradually to one who has unflinching\nfaith, both in the spiritual master and in the Lord. After this, the devotee\nis endowed with mystic opulences, which are eight in number. And above\n\nall, the devotee is accepted in the confidential entourage of the Lord and\nis entrusted with specific service of the Lord through the agency of the\nspiritual master. A pure devotee is more interested in serving the Lord\n\nthan in showing an exhibition of the mystic powers dormant in him. Sri\nNarada has explained all these from his personal experience, and one can\nobtain all the facilities which\n\nSri Narada obtained by perfecting the\n\nchanting process of the sound representation of the Lord. There is no bar\nfor chanting this transcendental sound by anyone, provided it is received\nthrough Narada's representative, coming down by the chain of disciplic\nsuccession, or the paramparii system.\n\n", "SB1.1#p0312": "278\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 5\n\nTEXT 40\n\ntvam apy adabhrasmta vi.Smtarh vibhol;t\nsamapyate yena vidarh bubhutsitam\nprakhyahi dupkhair muhur arditatmanam\nsanklesa-nirviir-am usanti niinyathii\ntvam-your good soul; ap i- also; adabhra-vast; smta- Vedic literatures;\nvi.Smtam-have heard also; vibhol;t-of the Almighty; sam apyate- satisfied;\n\nyena\n\n-\n\nby which; vidiim-of the learned; bubhutsitam-who always desire\n\nto learn transcendental knowledge; prakhyiihi- describe; dul;tkhail;t- by mis­\n\neries; muhul;t- always; ardita-iitmaniim-su ffering mass of people; sanklesasufferings; ni rvar-am\n\n-\n\nby other means.\n\nmitigation; usanti na-do not get out of; anyathii­\n\nTRANSLATION\nPlease, therefore, describe the Almighty Lord's activities which you\n\nhave learned by your vast knowledge of the Vedas, for that will satisfy the\nhankerings of great learned men and at the same time mitigate the miseries\nof the· masses of common people who are always suffering from material\n\npangs. Indeed, there is no other way to get out of such miseries.\nPURPORT\n\nSri Narada Muni from practical experience definitely asserts that the\n\nprime solution of all problems of material work is to broadcast very widely\nthe transcendental glories of the Supreme Lord. There are four classes of\n\ngood men, and there are four classes of bad men also. The four classes of\n\ngood men acknowledge the authority of the Almighty God, and therefore\nsuch good men when l) they are in difficulty, 2) when they are in need of\n\nmoney, 3) when they are advanced in knowledge and 4) when they are\n\ninquisitive to know more and more about God, intuitively take shelter of\nthe Lord. As such, Naradajl advises Vyasadeva to broadcast the transcen-\n\n", "SB1.1#p0313": "Text 40)\n\nNarada's Instructions on Srimad-Bhagavatam\n\n279\n\ndental knowledge of God in terms of the vast Vedic knowledge which he\n\nhad already attained.\n\nAB far as the bad men are concerned, they are also four in number:\n\nl) those who are simply addicted to the mode of progressive fruitive work\nand thus are subjected to the accompanying miseries, 2) those who are\n\nsimply addicted to vicious work for sense satisfaction and so suffer the\n\nconsequence, 3) those who are materially very much advanced in knowl­\n\nedge but have no sense to acknowledge the authority of the Almighty\n\nLord and thus suffer a lot, and 4) the class of men who are known as\natheists and therefore purposely hate the very name of God, although\nthey are always in difficulty.\nSri Naradaji advised Vyasadeva to describe the glories of the Lord just\n\nto do good to all the eight classes of men, both good and bad. Srimad­\n\nBhiigavatam is therefore not meant for any particular class of men or sect.\n\nIt is for the sincere soul who wants actually his own welfare and peace\n\nof mind.\n\nThus end the Bhaktivedanta purports of the First Canto, Fifth Chapter,\n\nof Srimad-Bhagavatam, entitled \"Sri Niirada's Instructions on Srimad­\n\nBhagavatam for Vyiisadeva.\"\n\n", "SB1.1#p0314": "CHAPTER SIX\n\nconversation Between Narada and vvasa\n\nTEXT 1\n\nsuta uviica\nevarh ni.Samya bhagaviin\ndevarser janma karma ca\nbhuyafi. papraccha tarh brahman\nvyiisafi. satyavati-sutafi.\nsutafi. uviica-Su ta said; e vam- thus; ni.Samya-hearing; bhagaviin-the\npowerful incarnation of God; devar§e{l.-of the great sage among the gods;\n\nja nma- birth; karma-work; ca-and; bhuyafi.- again; papraccha asked;\n-\n\ntam-him; brahman-0 briihmaras; vyiisafi.- Vyasadeva; satyavati-sutafi.the son of Satyavati.\nTRANSLATION\n\nSiita said:\n\n0 brahm�as, thus hearing all about Sri Narada's birth and\n\nactivities, Vyasadeva, the incarnation of God and son of Satyavati, inquired\nas follows.\n\nPURPORT\nVyasadeva was further inquisitive to know about the perfection of\nNaradaji, and therefore he wanted to know about him more and more. In\n\nthis chapter Naradaj i will describe how he was able to have a brief\n\n281\n\n", "SB1.1#p0315": "282\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 6\n\naudience with the Lord while he was absorbed in the transcendental\nthought of separation from the Lord and when it was very painful for him.\nTEXT 2\n\nvyiisa uvaca\nbhik§ubhir vipravasite\n\nvijnaniide§trbhis tava\n\nvartamano vayasy adye\n\ntata� kim akarod bhavan\n\nsri vyasa� uviica-Sri Vyasadeva said; bhih§ubh*-by the great mendicants;\n\nv\n\nipravasite having departed for other places; vijnana- scientific\n-\n\nknowledge in transcendence; ade§ trbhi�- those who had instructed; tava­\n\nof your; var tamana�- present ; vayasi-of the duration of life; adye- before\nthe beginning of; tata�\n\n-\n\nafter that; kim-what; akarot-did; bhavan-your\n\ngood self.\nTRANSLATION\n\nS ri Vyasadeva said: What did you [Narada] do after the departure of\n\nthe great sages who had instructed you from the beginning of your present\nbirth in scientific transcendental knowledge?\nPURPORT\n\nVyasadeva himself was the disciple of Niiradaj i, and therefore it is\nnatural to be anxious to hear what he did after initiation from the spiritual\nmaster. He wanted to follow in Niirada 's footsteps in order to attain to\nthe same perfect stage of l i fe. This desire to inquire from the spiritual\nmaster is an essential factor to the progressive path. This process is\ntechnically known as sat-dharma prccha.\nTEXT 3\n\n���� ��tR: I\n���: m m ��II� II\n\n", "SB1.1#p0316": "Text 4]\n\nConversation Between Narada and Vyasa\n\n283\n\nsviiyambhuva kayii vrttyii\nvartitam te pararh vaya[L\nkatham cedam udasriik{i[l,\nkiile priipte kalevaram\nsviiyambhuva-0 son of Brahma; Jwyii-under what condition; urttyii­\n\noccupation; vartitam-was spent; te- you; param-a ft er the initiation;\n\nuaya[l,- du ration of life; katham-how; cedam-how that; udasriik§i{t -did\n\nyou quit; kala-in due course; priipte- ha ving attained; kaleva ram\n\n-\n\nbody.\n\nTRANSLATION\n0 son of Brahma, how did you pass your life after initiation, and how\n\ndid you attain this body, having quit your old one in due course?\n\nPURPORT\nSri N arada Muni in his previous life was just an ordinary maidservant's\nson, so how he became so perfectly transformed into the spiritual body of\n\neternal life, bliss and knowledge was certainly important. Sri V yasadeva\ndesired him to disclose the facts for everyone's satisfaction.\n\nTEXT4\n\nswttiNfcttillai � ij' ID'� 1\n� ... � � 64f9l(lifeti(*llfl¥4i � �� I\n'{4iN�I {f� tTNIM�(IRhi� 11��11\ndeva-dattiim imiirh v\"irtiirh\nsvara-brahma-vibhii§itiim\nmurcchayitvii hari-kathiim\ngiiyamiina.S cariimy aham\n\ndeva-the Supreme Personality of Godhead (Sri K.r�!la); dattiim-gifted\n\n-\n\nby; imam -this; vi[liim-a musical stringed instrument; s vara singing meter;\n\n­\n\nbrahma- transcendental; vibhii § itiim- decorated with; mu rcc hayitvii-vibrat\n\ning; hari-kathiim- transcendental message; g iiyamiin a� - singing constantly;\ncariimi-do move; aham-1.\nTRANSLATION\nAnd thus I travel, constantly singing the glories of the Lord and\ntranscendental messages, vibrating this instrument called a vipa which is\n\n", "SB1.1#p0342": "Conversation Between Narada and Vyasa\n\nText 33)\n\n309\n\ncharged with transcendental sound and which was given to me by Lord\n\nKr��a.\n\nPURPORT\nThe musical string instrument called the\n\nvipii, which was handed to\n\nNarada by Lord Sri Kr�!J.a, is described in the Linga Puriir-a, and this is\n\nconfirmed by Srila ]lva Gosvami. This transcendental instrument is identical\n\nwith Lord Sri Kr��a and Narada because all of them are of the same\ntranscendental category. Sound vibrated by the instrument cannot be\nmaterial, and therefore the glories and pastimes which are broadcast by\n\nthe instrument of Narada are also transcendental, without a tinge of\n\nmaterial inebriety. The seven singing meters, namely Sa ($arja), lJ.\n(IJ.§abha), Gii (Giindhiira), Ma (Madhyam), Pa (Pancham), Dha (Dhaivata)\nand Ni (Ni§iida) are also transcendental and specifically meant for transcen­\n\ndental songs. As a pure devotee of the Lord, Sri Narada Deva is always\nfulfilling his obligation to the Lord for His gift of the instrument, and thus\n\nhe is always engaged in singing His transcendental glories and is therefore\n\ninfallible in his exalted position. Following in the footsteps of Srila\n\nNarada Muni, a self-realized soul in the material world should also properly\n\nuse the sound meters, namely f$a,\n\nIJ-, Gii, Ma, etc., in the service of the\n\nLord by constantly singing the glories of the Lord, as confirmed in the\n\nBhagavad-gitii.\n\nTEXT 33\n\n�: fiN�: I\n30(6� ���������II\n\n�: �ftur\n\npragiiyata[r. sva-viryii'{li\ntirtha-piida[r. priya-sravii[r.\niihuta iva me sighram\ndarianam yiiti cetasi\npragiiyata[r.- thus singing; sva-viryiir-i-own activities; tirtha-piida[r.- the\nLord, whose lotus feet are the source of all virtues or holiness; priya­\n\nsravii[r.-pleasing\n\nto hear; iihuta-called for; iva-just like; me-to me;\n\nsighram-very soon; dar§anam-sight; yiiti-appears; cetasi-on the seat of\nthe heart.\n\n", "SB1.1#p0343": "310\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 6\n\nTRANSLATION\nThe Supreme Lord Sri Kf��a, whose glories and activities are pleasing\n\nto hear, at once appears on the seat of my heart, as if called for, as soon as\n\nI begin to chant His holy activities.\n\nPURPORT\nThe Absolute Personality of Godhead is not different from His transcen­\n\ndental name, form, pastimes and the sound vibrations thereof. As soon as\n\na pure devotee engages himself in the pure devotional service of hearing,\n\nchanting and remembering the name, fame and activities of the Lord, at\n\nonce He becomes visible to the transcendental eyes of the pure devotee by\n\nreflecting Himself on the mirror of the heart by spiritual television. There·\n\nfore a pure devotee who is related with the Lord in loving transcendental\nservice can experience the presence of the Lord at every moment. It is a\n\nnatural psychology in every individual case that a person likes to hear and\n\nenjoy his personal glories enumerated by others. That is a natural instinct,\n\nand the Lord, being also an individual personality like others, is not an\n\nexception to this psychology because psychological characteristics visible\n\nin the individual souls are but reflections of the same psychology in the\nAbsolute Lord. The only difference is that the Lord is the greatest\n\nPersonality of all and absolute in all His affairs. If, therefore, the Lord is\nattracted by the pure devotee's chanting of His glories, there is nothing\nastonishing. Since He is absolute, He can appear Himself in the picture of\n\nHis glorification, the two things being identical. Srila Niirada chants the\nglorification of the Lord not for his personal benefit but because the\n\nglorifications are identical with the Lord. Narada Muni forces the presence\nof the Lord by the transcendental chanting.\nTEXT 34\n\netadd hy iitura-cittiiniim\nmiitrii-sparsecchayii muhu(l\nbhava-sindhu-plavo dr�!o\nhari-caryiinuvarcwnam\n\n", "SB1.1#p0344": "Text 34]\n\nConversation Between Narada and Vyasa\n\n3ll\n\netat-this; hi -certainly; iitura-cittiiniim-of those whose minds are always full of cares and anxieties; miitrii-objects of sense enjoyment; sparsa\n-senses; icchayii- by desires; muhu[l-always; bhava-sindhu-the ocean of\nnescience; plava[l-boat; d.r�ta[l-experienced; hari-carya-activities of Hari,\nanuva'?lanam-constant recitation_\nTRANSLATION\nIt is personally experienced by me that those who are always full of\n\ncares and anxieties due to desiring contact of the senses with their\n\nobjects can cross the ocean of nescience on a most suitable boat-the\n\nconstant chanting of the transcendental activities of the Personality of\nGodhead.\nPURPORT\nThe symptom of a living being is that he cannot remain silent even for\nsome time. He must be doing something, thinking of something or talking\nabout something. Generally the materialistic men think and discuss about\nsubjects which satisfy their senses. But as these things are exercized under\nthe influence of the external illusory energy, such sensual activities do not\nactually give them any satisfaction. On the contrary, they become full with\ncares and anxieties. This is called miiyii, or what is not. That which cannot\ngive them satisfaction is accepted as an object for satisfaction. So Narada\nMuni, by his personal experience, says that satisfaction for such frustrated\nbeings engaged in sense gratification is to chant always the activities of the\nLord. The point is that the subject matter only should be changed. No one\ncan check the thinking activities of a living being, nor the feeling, willing\nor working processes. But if one wants actual happiness, one must change\nthe subject matter only. Instead of talking of the politics of a dying man,\none might discuss the politics administered by the Lord Himself. Instead\nof relishing activities of the cinema artists, one can turn his attention to the\nactivities of the Lord with His eternal associates like the gopis and Lak�mis.\n\nThe almighty Personality of Godhead, by His causeless mercy, descends\non the earth and manifests activities almost on the line of the worldly\n\nmen, but at the same time extraordinarily, because He is almighty. He\ndoes so for the benefit of all conditioned souls so that they can turn\ntheir attention to transcendence. By doing so, the conditioned soul will\ngradually be promoted to the transcendental position and easily cross the\n\nocean of nescience, the source of all miseries. This is stated from personal\nexperience by an authority like Sri Narada Muni. And we can have the\n\n", "SB1.1#p0345": "Srimad-Bhagavatam\n\n312\n\n[Canto I, Ch. 6\n\nsame experience also if we begin to follow in the footsteps of the great\nsage, the dearmost devotee of the Lord.\nTEXT 35\n\nyamiidibhir yoga-pathailz\nkiima-lobha-hato muhu[l\nmukunda-sevayii yadvat\ntathiitmiiddhii na siim yati\nyama-iidibhilz-by the process of practicing self-restraint; yoga-pathai[lby yoga (mystic bodily power to attain the godly stage) system; kamadesires for sense satisfaction; lobha-lust for satisfaction of the senses;\n\nha ta[l curbed; muhu[l- always ; mukunda-the Personality of Godhead;\nsevayii-by the service of; yadvat-as it is; tathii-Iike that; iitmii-the soul;\n-\n\naddhii-for all practical purposes; na-does not; siimyati-be satisfied.\nTRANSLATION\nIt is true that by practicing restraint of the senses by the yoga system\none can get relief from the disturbances of desire and lust, but this is not\nsufficient to give satisfaction to the soul, for this [satisfaction] is derived\nfrom devotional service to the Personality of Godhead.\nPURPORT\n\nYoga aims at controlling the senses. By practice of the mystic process\nof bodily exercize in sitting, thinking, feeling, willing, concentrating,\nmeditating and at last being merged into transcendence, one can control\nthe senses. The senses are considered like venomous serpents, and the yoga\nsystem is just to control them. On the other hand, Narada Muni recommends\nanother method for controlling the senses in the transcendental loving\nservice of Mukunda the Personality of Godhead. By his experience he says\nthat devotional service of the Lord is more effective and practical than\nthe system of artificially controlling the senses. In the service of the Lord\nMukunda, the senses are transcendentally engaged. Thus there is no chance\nof their being engaged in sense satisfaction. The senses want some engage-\n\n", "SB1.1#p0346": "Text 36)\n\nConversation Between Narada and Vyasa\n\n313\n\nment. To check them artificially is no check at all because as soon as there\nis some opportunity for enjoyment, the serpent-like senses will certainly\n\ntake advantage of it. There are many such instances in history, just like\nVisvamitra Muni, who fell a victim of the beauty of Menaka. But Thakur\n\nHaridasa was allured at midnight by the well dressed miiyii, and still she\ncould not induce that great devotee in her trap.\n\nThe whole idea is that without devotional service of the Lord, neither\n\nthe yoga system nor dry philosophical speculation can ever become\n\nsuccessful. Pure devotional service of the Lord, without being tinged with\nfruitive work, mystic yoga or speculative philosophy, is the foremost\n\nprocedure to attain self-realization. Such pure devotional ervice i transcen·\ndental in nature, and the systems of yoga and jiiiina are subordinate to\n\nsuch a process. When the tra-nscendental devotional service i mixed with\nthe other subordinate process, it is no longer transcendental but is called\n\nmixed devotional service. Srila Vyasadeva, the author of Srimad-Bhiigava­\n\ntam, will gradually develop all these different systems of transcendental\nrealization in the text.\n\nTEXT 36\n\nri 6fa;i(+tl��ld � ��1�'4 I\nlffif�l�+tJNot( II�� II\n\n�ritftl��:trfli it\n\nsaroarit tad idam iikhyiitarit\nyat-pr!l!o'ham tvayiinagha\njanma-karma-rahasyarit me\n\nbhavatas ciitma-to§arwm\n\nsarvam-all; tat-that; idam-this; iikhyiitam-described; yat-whatever;\n\np.r§!a[t-asked by; aham-myseif; tvayii-by yourself; anagha-without any\nsins;\n\njanma-birth;\n\nkarma- a ctivitie s;\n\nrahasyam- mysteries; me - mine;\n\nbhavata[l -your; ca-and; iitm a- self; to§a!l am-satisfaction.\n\nTRANSLATION\n\n0 Vyasadeva, you are freed from all sins. Thus I have explained my\nbirth and activities for self-realization, as you asked. All this will be\nconducive for your personal satisfaction also.\n\n", "SB1.1#p0347": "Srlrnad-Bhagavatarn\n\n314\n\n[Canto 1, Ch. 6\n\nPURPORT\n\nThe process of devotional activities from the beginning to the stage of\ntranscendence is all duly explained to satisfy the enquiries of Vyasadeva.\nHe has explained how the seeds of devotional service were sown by\ntranscendental association and how they gradually developed by hearing\nthe sages. The result of such hearing is detachment from worldliness, so\nmuch so that even a small hoy could receive the death news of his mother,\nwho was his only caretaker, as the blessing of God. And at once he took\nthe opportunity to search out the Lord. A sincere urge for having an\ninterview with the Lord was also granted to him, although it is not possible\nfor anyone to see the Lord \\vith mundane eyes. He also explained how by\nexecution of pure transcendental service one can get rid of fruitive action\nof accumulated work and how he transformed his material body into a\nspiritual one. The spiritual body is alone able to enter into the spiritual\nrealm of the Lord, and no one but a pure devotee is eligible to enter into\nthe kingdom of God. All the mysteries of transcendental realization are\nduly experienced by Narada Muni himself, and therefore by hearing such\nan authority one can have some idea of the results of devotional life, which\nare hardly delineated even in the original texts of the Vedas. In the Vedas\nand Upani§ads there are only indirect hints to all this. Nothing is directly\n\nexplained there, and therefore Srimad-Bhiigavatam is the mature fruit of\nall the Vedic trees of literatures.\n\nTEXT 37\n\nsiita uviica\nevarh sambhii§ya bhagaviin\nniirodo viisavisutam\niimantrya virtiirh rarayan\nyayau yiidrcchiko munifi.\nsiitaft - Siita Gosviimi; uviica-said; evam-thus; sambhii§ya- addressing;\nbhagaviin-transcen dentally\n\npowerful;\n\nnii rodaft - Niirada\n\nMuni; viisavi-\n\n", "SB1.1#p0348": "Text 38]\n\nConversation Between Narada and Vyasa\n\n315\n\nnamed V asavi\" (Satyavati); sutam-son; am ant ry a- inviting ; viruzm-instrument; ra !J ayan-vibrating; yayau- went;yiidrk-wherever; icchika/:1--willing;\nmunil), - sage.\nTRANSLATION\nSii.ta Gosvami said:\n\nThus addressing Vyasadeva, Srila Narada Muni took\n\nleave of him, and vibrating on his vi!J.ii instrument, he left to wander at his\n\nfree will.\n\nPURPORT\nEvery living being is anxious for full freedom because that is his tran·\n\nscendental nature. And this freedom is obtained only through the tran·\nscendental service of the\n\nLord.\n\nIllusioned\n\nby\n\nthe\n\nexternal\n\nenergy,\n\neveryone thinks that he is free, but actually he is bound up by the laws of\nnature. A conditioned soul cannot freely move from one place to another\neven on this earth, and what to speak of one planet to another. But a full·\nfledged free soul like Niirada, always engaged in chanting the Lord's glory,\nis free to move not only on earth hut also in any part of the universe, as\nwell as in any part of the spiritual sky. We can just imagine the extent and\nunlimitedness of his freedom, which is as good as that of the Supreme\nLord. There is no reason or obligation for his travelling, and no one can\n\nstop him from his free movement. Similarly, the transcendental system of\n\ndevotional service is also free. It may or may not develop in a particular\nperson even after undergoing all the detailed formulas. Similarly, the\nassociation of the devotee is also free. One may be fortunate to have it, or\none may not have it even after thousands of endeavors. Therefore, in all\n\nspheres of devotional service, freedom is the main pivot. Without freedom\n\nthere is no execution of devotional service. The freedom surrendered to the\nLord does not mean that the devotee becomes dependent in every respect.\n\nTo surrender unto the Lord through the transparent medium of the\nspiritual master is to attain complete freedom of life.\n\naho devar#r dhanyo'yam\nyat kirtim samgadhanvanal),\ngayan madyann idam tantrya\nramayaty aturam jagat\n\n", "SB1.1#p0349": "Srimad-Bhagavatam\n\n316\n\n[Canto l, Ch. 6\n\naho-all glory to; devar�i{z-the sage of the gods; dhanyafz-all success;\n\nayam-yat-one who; kirtim glories; siirngadhanvana{L-of the Personality\n-\n\nof\n\nGodhead; gayan-singing; madyan-taking\n\npleasure in; idam-this ;\n\ntantrya-by means of the instrument; ramayati-enlivens; aturam-dis­\n\ntressed; jagat-world.\n\nTRANSLATION\nAll glory and success to Sn,a Narada Muni because he glorifies the\nactivities of the Personality of Godhead, and so doing he himself takes\npleasure and also enlivens all the distressed souls of the universe.\nPURPORT\nSri Narada Muni plays on his instrument to glorify the transcendental\nactivities of the Lord and to give relief to all miserable living entities of the\n\nuniverse. No one is happy here within the universe, and what is felt as\n\nhappiness is maya's illusion. The illusory energy of the Lord is so strong\n\nthat even the hog who lives on filthy stool feels happy. No one can be\ntruly happy within the material worl d. Srila Narada Muni, in order to\nenlighten the miserable inhabitants, wanders everywhere. His mission is to\n\nget them back home, back to Godhead. That is the mission of all genuine\ndevotees of the Lord following the footsteps of that great sage.\nThus end the Bhaktivedanta purports of the First Canto, Sixth Chapter,\nof\n\nSrimad-Bhagavatam,\n\nVyiisa.\"\n\nentitled\n\n\"Conversation\n\nBetween\n\nNarada\n\nand\n\n", "SB1.1#p0350": "CHAPTER SEVEN\nThe s on of oror)a PUnished\n\nTEXT I\n\n��\n\n� � «_ij � iU�((tul: I\n� (Rf: Ffiq���: II � II\nsaunaka uviica\nnirgate niirade siita\n\nbhagaviin biidariiya[la[l.\n\nsrutaviims tad-abhipretam\n\ntata[l. kim akarod vibhu[l.\n\nsaunaka[l.-Srl Saunaka; uvaca-said; nirgate-having gone; narade­\n\nNarada Muni; siita-0 Su ta ; bhagaviin-the transcendentally powerful;\n\nbiidariiyarta{l.- Vedavyiisa; srutaviin-who heard; tat-his ; abhipretam-de­\n\nsire of the mind; tata[l.-thereafter; kim-what; akarot-did he do; vibhu[l.the great.\n\nTRANSLATION\nl;t�i Saunaka asked: 0 Suta, the great and transcendentally powerful\n\nVyasadeva heard everything from Sri Narada Muni. So after his departure,\n\nwhat did he do?\n\nPURPORT\nIn this chapter the clue for describing Snmad-Bhiigavatam is picked up\n\nas Maharaja Parik�it is miraculously saved in the womb of his mother. This\n\nwas caused by Drau�i (Asvatthama), son of Acarya Dro�a, who killed the\n\n317\n\n", "SB1.1#p0351": "[Canto 1, Ch. 7\n\nSrimad-Bhiigavatam\n\n318\n\nfive sons of Draupadi while they were asleep, for which he was punished\nby Arjuna. Before commencing the great epic Srimad-Bhiigavatam, Sri\nVyasadeva realized the whole truth by trance in devotion.\nTEXT 2\n\nsuta uvaca\n\nbrahma-nadyam sarasvatyam\niiS ram a � pa5cime tate\n\nsamyaprasa iti prokta\n\nnirziim satra-vardhana�\nsuta[t-Sri Suta;uvaca-said; brahmanadyam-on the bank of the river\n\nintimately related with Vedas, brahmarzas, saints, and the Lord; sarasvatyam\n\n-Sarasvati; iisrama�-cottage for meditation; pascime-on the west; tatebank; 5amyiipriisa�-the place named Samyaprasa; i ti\n\n-\n\nthus ; prokta�­\n\nsaid to be; nirziim-of the sages; satra-vardhana�-that which enlivens\n\nactivities.\n\nTRANSLATION\nSri Suta said: On the western bank of the River Sarasvati, which is\n\nintimately related with the Vedas, there is a cottage for meditation at\nSamyaprasa which enlivens the transcendental activities of the sages.\nPURPORT\nFor spiritual advancement of knowledge a suitable place and atmosphere\n\nare definitely required. The place on the western bank of the Sarasvati is\n\nespecially suitable for this purpose. And there is the iisrama of V yasadeva\nat Samyaprasa. Srila Vyasadeva was a householder, yet his residential\n\nplace is called an iiSrama. An iisrama is a place where spiritual culture is\n\nalways foremost. It does not matter whether the place belongs to a householder or a mendicant. The whole varrzasrama system is so designed that\n\neach and every status of life is called an asrama. This means that spiritual\n\n", "SB1.1#p0352": "Text 4]\n\nThe Son of Drot:ta Punished\n\n319\n\nculture is the common factor for all. The brahmaciins, the grhasthas, the\n\nviinaprasthas and the sannyiisis all belong to the same mission of life,\n\nnamely, realization of the Supreme. Therefore none of them are less\n\nimportant as far as spiritual culture is concerned. The difference is a matter\n\nof formality on the strength of renunciation. The sannyiisis are held in\nhigh estimation on the strength of practical renunciation.\nTEXT 3\n\nijf� �3TT�� �'JTl�'lfo� I\n300'RtS1frn�m��\"tfT��: �II� II\ntasmin sva-iisrame vyiiso\nbadari-§ar-tJa-mar-tJite\niisino 'pa upasprsya\nprar-idadhyau mana[! svayam\ntasmin-in that (iisrama); sva-own; iisrame-in the cottage; vyiisa[l­\n\nVyasadeva; badari-berry; �ar-tJa-trees; mar-tJite-surrounded by; iisina[l\n\napa[l -sitting;\n\nupasprsya-touching\n\nmana[!- the mind; svayam-himself.\n\nwater; prar- idadhyau- concentrated;\n\nTRANSLATION\nIn that place, Sn\"la Vyasadeva, in his own asrama, which was surround­\n\ned by berry trees, sat down to meditate after touching water for purifica­\n\ntion.\n\nPURPORT\nUnder instruction of his spiritual master Srila Narada Muni, Vyasadeva\n\nconcentrated his mind in that transcendental place of meditation.\nTEXT 4\n\nbhakti-yogena manasi\nsamyak prar-ihite 'male\n\n", "SB1.1#p0353": "320\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 7\n\napasyat purn§arh purrwm\n\nmiiyiirh ca tad-apiisrayam\n\nbhakti-devotional service; yogena-by the process of linking up;manasi\n\n-upon the mind; samyak-perfectly; prar.ihite-engaged in and fixed up­\n\non; amale-without any matter; apasyat-saw;purn�am-the Personality of\n\nGodhead;purr.am-absolute;miiyiim-energy; ca-also;tat-His;apiisrayam\n\n-under full control.\n\nTRANSLATION\nThus he fixed his mind, perfectly engaging it by linking it in devotional\n\nservice [bhakti-yoga] without any tinge of materialism, and thus he saw\nthe Absolute Personality of Godhead along with His external energy, which\n\nwas under full control.\n\nPUR PORT\nPerfect visiOn of the Absolute Truth is possible only by the linking\n\nprocess of devotional service. This is also confirmed in the Bhagavad-gitii\n\nOne can perfectly realize the Absolute Truth Personality of Godhead only\n\nby the process of devotional service, and one can enter into the kingdom\n\nof God by such perfect knowledge. Imperfect realization of the Absolute\n\nby the partial approach of the impersonal Brahman or localized Paramatma\n\ndoes not permit anyone to enter into the kingdom of God. Sri Narada\n\nadvised Snia Vyasadeva to become absorbed in transcendental meditation\n\non the Personality of Godhead and His activities. Srila Vyasadeva did not\n\ntake notice of the effulgence of Brahman because that is not absolute\nvision. The absolute vision is the Personality of Godhead, as it is confirmed\nin the Bhagavad-gitii: Vasudeva[!. sarvam iti. In the Upan4ads also it is\n\nconfirmed that Vasudeva, the Personality of Godhead, is covered by the\n\ngolden glowing hirar-mayena piitrer-a veil of impersonal Brahman, and when\n\nthat curtain is removed by the mercy of the Lord the real face of the\nAbsolute is seen. The Absolute is mentioned here as the purn§a or person.\n\nThe Absolute Personality of Godhead is mentioned in so many Vedic\nliteratures, and in the Bhagavad-gitii, the purn§a is confirmed as the\n\neternal and original person. The Absolute Personality of Godhead is the\n\nperfect person. The Supreme Person has manifold energies, out of which\nthe internal, external and marginal energies are specifically important. The\n\nenergy mentioned here is the external energy, as will be clear from the\n\n", "SB1.1#p0354": "The Son of DroJ.la Punished\n\nText 5]\n\n321\n\nstatements of her activities. The internal energy is there along with the\n\nAbsolute Person as the moonlight is there with the moon. The external\n\nenergy is compared \\vith darkness because it keeps the living entities in the\n\ndarkness of ignorance. The word apasrayam suggests that this energy of\n\nthe Lord is under full control. The internal potency or superior energy\nis also called maya, but it is spiritual maya, or energy exhibited in the\nabsolute realm. When one is under the shelter of this internal potency, the\ndarkness of material ignorance is at once dissipated. And even those who\n\nare iitmiiriima, or fixed in trance, take shelter of this mayii or internal\nenergy. Devotional service, or bhakti-yoga, is the function of the internal\n\nenergy; thus there is no place for the inferior energy or material energy,\n\njust as there is no place for darkness in the effulgence of spiritual\nlight. Such internal energy is even superior to the spiritual bliss attainable\n\nin the conception of impersonal Brahman. It is stated in the Bhagavad-gitii\n\nthat the impersonal Brahman effulgence is also an emanation from the\nAbsolute Personality of Godhead Sri Kr�!J.a. The Parama-Puru§a cannot be\n\nanyone except Sri Kr�!la Himself, as it will be explained in the later slokas.\nTEXT 5\n\n�RHI�tmii!Fr 3TT�;i f�arn�� I\nWsN ��s;N � �ij II '-\\ II\nyayii sammohi to jiva\niitmiinarh tri-guriitmakam\nparo 'pi manute ' nartharh\ntat-krtarh ciibhipadyate\n\nyayii-by\n\nwhom;\n\nsammohitaft-illusioned; jivaft-the\n\nliving\n\nentities;\n\niitmiinam-self; t ri gura a tmakam-conditioned by the three modes of\n-\n\n-\n\nnature, or a product of matter; paraft-transcendental; api-in spite of;\n\nmanute-takes it for granted; anartham-things not wanted; tat-by that;\nkrtam ca-reaction; abhipadyate-undergoes thereof.\n\nTRANSLATION\nDue to this external energy, the living entity, although transcendental\n\nto the three modes of material nature, thinks of himself as a material\nproduct and thus. undergoes the reactions of material miseries.\n\n", "SB1.1#p0355": "322\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 7\n\nPURPORT\nThe root cause of suffering by the materialistic living beings is pointed\nout with remedial measures which are to be undertaken and also the ulti­\n\nmate perfection to be gained. All this is mentioned in this particular verse.\n\nThe living being is by constitution transcendental to material encagement,\nbut he is now imprisoned by the external energy, and therefore he thinks\n\nhimself one of the material products. And due to this unholy contact,\n\nthe pure spiritual entity suffers material miseries under the modes of\n\nmaterial nature. The living entity misunderstands himself to be a material\nproduct. This means that the present perverted way of thinking, feeling\n\nand willing, under material conditions, is not natural for him. But he has\nhis normal way of thinking, feeling and willing. The living being in his\n\noriginal state is not without thinking, willing and feeling power. It is also\nconfirmed in the Bhagavad-gitii that the actual knowledge of the condi­\n\ntioned soul is now covered by nescience. Thus the theory that a living\n\nbeing is absolute impersonal Brahman is refuted herein. This cannot be,\n\nbecause the living entity has his own way of thinking in his original uncon­\n\nditional state also. The present conditional state is due to the influence of\n\nthe external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living\n\nbeing be illusioned by external energy. The external energy is aware of this\n\nfact, but still she accepts a thankless task of keeping the forgotten soul\n\nunder illusion by her bewildering influence. The Lord does not interfere\n\nwith the task of the illusory energy because such performances of the\nillusory energy are also necessary for reformation of the conditioned soul.\n\nAn affectionate father does not like his children to be chastised by another\n\nagent, yet he puts his disobedient children under the custody of a severe\n\nman just to bring them to order. But the all-affectionate Almighty Father\n\ndesires at the same time relief for the conditioned soul, relief from the\n\nclutches of the illusory energy. The king puts the disobedient citizens\n\nwithin the walls of the jail, but sometimes the king, desiring the prisoners'\n\nrelief, personally goes there and pleads for reformation, and on doing so\nthe prisoners are set free. Similarly, the Supreme Lord descends from His\n\nkingdom upon the kingdom of illusory energy and personally gives relief\n\nin the form of the Bhagavad-gitii, wherein He personally suggests that the\n\nways of illusory energy are very stiff to overcome, but one who surrenders\nunto the lotus feet of the Lord is set free by the order of the Supreme.\n\nThis surrendering process is the remedial measure for getting relief from\nthe bewildering ways of the illusory energy. The surrendering process is\n\n", "SB1.1#p0356": "Text 5]\n\nThe Son of Dror:aa Punished\n\n323\n\ncompleted by the influence of association. The Lord has suggested, there·\n\nfore, that by the influence of the speeches of saintly persons who have\n\nactually realized the Supreme, men are engaged in His transcendental\n\nloving service. The conditioned soul gets a taste for hearing about the\nLord, and by such hearing only he is gradually elevated to the platform of\n\nrespect, devotion and attachment for the Lord. The whole thing is com·\n\npleted by the surrendering process. Herein also the same suggestion is\nmade by the Lord in His incarnation of Vyasadeva. This means that the\n\nconditioned souls are being reclaimed by the Lord both ways, namely by\n\nthe process of punishment by the external energy of the Lord, and by\nHimself as the spiritual master within and without. Within the heart of\n\nevery living being the Lord Himself as the Supersoul Paramatma becomes\n\nthe spiritual master, and from without He becomes the spiritual master in\nthe shape of scriptures, saints and initiator spiritual master. This is still\n\nmore explicitly explained in the next sloka.\n\nPersonal superintendence of the illusory energy is confirmed in the\n\nVedas (the Ker-a Upan�ad) in relation to the demigods' controlling power.\n\nHerein also it is clearly stated that the living entity is controlled by the\n\nexternal energy in a personal capacity. The living being thus subject to the\n\ncontrol of external energy is differently situated. It is clear, however, from\nthe present statement of\n\nBhiigavatam that the same external energy is\n\nsituated in the inferior position before the Personality of Godhead or the\nperfect being. The perfect being, or the Lord, cannot be approached even\n\nby the illusory energy, who can only work on the living entities. Therefore\n\nit is sheer imagination that the Supreme Lord is illusioned by the illusory\nenergy and thus becomes a living being. If the living being and the Lord\n\nwould have been in the same category, then it would have been quite\npossible for Vyasadeva to see it, and there would have been no question of\n\nmaterial distress on the part of the illusioned being because the Supreme\n\nBeing is fully cognizant. So there are so many unscrupulous imaginations\n\non the part of the monists to endeavor to put both the Lord and the living\n\nbeing in the same category. Had it been so, then Snia Sukadeva Gosvami\n\nwould not have taken the trouble to describe the transcendental pastimes\nof the Lord, if they were all manifestations of illusory energy.\n\nSrimad-Bhagavatam is the summum bonum remedy for the suffering\n\nhumanity in the clutches of maya. Srila Vyasadeva therefore first of all\ndiagnosed the actual disease of the conditioned souls, i.e. their being\n\nillusioned by the external energy. He also saw the perfect Supreme Being\nfrom whom illusory energy is far removed, though He saw both the\n\ndiseased conditioned souls and also the cause of the disease. And the\n\n", "SB1.1#p0357": "Srimad-Bhagavatam\n\n324\n\n[Canto l, Ch. 7\n\nremedial measures are suggested in the next verse. Both the Supreme\nPersonality of Godhead and the living beings are undoubtedly qualitatively\none, hut the Lord is the controller of the illusory energy, whereas the\nliving entity is controlled by the illusory energy. Thus the Lord and the\nliving beings are simultaneously one and different. Another point is distinct\nherein: that eternal relation between the Lord and the living being is\ntranscendental, otherwise the Lord would not have taken the trouble to\n\nreclaim the conditioned souls from the clutches of miiyii. In the same way\n\nthe living entity is also required to revive his natural love and affection for\nthe Lord, and that is the highest perfection of the living entity. SrimadBhiigavatam treats the conditioned soul with an aim to that goal of life.\n\nTEXT6\n\nanarthopasamarh siik§iid\n\nbhakti-yogam adhok§aje\n\nlokasyiijiinato vidviirhs\n\ncak re siitvata-sarhhitiim\n\nanartha\n\n-\n\ndirectly;\n\nadhok§aje\n\nthings which are superfluous; u pa5amam\n\nbhakti-yogam-the\n\n-\n\nlinking\n\nprocess\n\nof\n\n-\n\nmitigation; siik�iit­\n\ndevotional\n\nservice;\n\nunto the Transcendence; lokasya-of the general mass of men;\n\najiinatafr.- those\n\nwho\n\nare unaware of; vidviin-the supremely learned;\n\ncak re -compiled; siitvata- in relation\nwith the Supreme Truth; sarhhitiim.\nVedic literature.\n\nTRANSLATION\nThe material miseries of the living entity, which are superfluous to him,\ncan he directly mitigated by the linking process of devotional service. Bu�\nthe mass of people do not know this, and therefore the learned Vyasadeva\ncompiled this Vedic literature, which is in relation to the Supreme Truth.\nPURPORT\nSrila Vyiisadeva was the all-perfect Personality of Godhead. The state­\n\nment suggests that the complete unit of the Personality of Godhead in-\n\n", "SB1.1#p0358": "The Son of Dro�a Punished\n\nText 7)\n\n325\n\neludes His parts and parcels also. He saw, therefore, His different energies,\nnamely the internal energy, the marginal energy and the external energy.\nHe saw also His different plenary portions and parts of the plenary portions, namely His different incarnations also, and he specifically observed\nthe unwanted miseries of the conditioned souls who are bewildered by the\nexternal energy. And at last he saw the remedial measure for the conditioned souls, namely, the process of devotional service. It is a great\ntranscendental science and begins with the process of hearing and chanting\nthe name, fame, glory, etc., of the Supreme Personality of Godhead. Revival of the dormant affection or love of Godhead does not depend on the\nmechanical system of hearing and chanting, but it solely and wholly\ndepends on the causeless mercy of the Lord. When the Lord is fully\nsatisfied with the sincere efforts of the devotee, He may endow him with\nHis loving transcendental service. But even with the prescribed forms of\nhearing and chanting, there is at once mitigation of the superfluous and\nunwanted miseries of material existence. Such mitigation of material affection does not wait for development of transcendental knowledge. Rather,\nknowledge is dependent on devotional service for ultimate realization of\nthe Supreme Truth.\nTEXT 7\n\n� � �IJfl� � �� I\n��� �: ��ttm II \\9 II\nyasyiim vai sriiyamiiriiyiim\nkHTJ.e parama-piiru�e\nbhaktir utpadyate pumsafl\nsoka-moha-bhayiipahii\nyasyiim-this Vedic literature; vui-certainly; s rii yamiirt iiyiim- si mply by\ngiving aural reception; k.r� TJ.e unto Lord Kr�J]a; parama supre me ; piiru§e-\n\n-\n\nunto the Personality of Godhead; bhaktifl-feelings of devotional service;\n\nutpadyate-sprout up; pumsafl\n\n-\n\nof the living being; soka\n\n-\n\nlam entation;\n\nmoha-illusion; bhaya-fearfulness; apahii that which extinguishes\n-\n\n.\n\nTRANSLATION\nSimply by hearing this Vedic literature, the feeling for loving devotional service to Lord Kr��a, the Supreme Personality of Godhead, sprouts\nup at once to extinguish the fire of lamentation, illusion and fearfulness.\n\n", "SB1.1#p0359": "326\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 7\n\nPURPORT\nThere are various senses, of which the ear is the most effective. This\n\nsense works even when a man is deep asleep. One can protect himself from\nthe hands of an enemy while awake, but while asleep one is protected by\n\nthe ear only. The importance of hearing is mentioned here in connection\n\nwith attaining the highest perfection of life, namely, getting free from three\n\nmaterial pangs. Everyone is full of lamentation at every moment; he is\n\nafter the mirage of illusory things and is always afraid of his supposed\n\nenemy. These are the primary symptoms of material disease. And it is\n\ndefinitely suggested herein that simply by hearing the message of Srimad­\n\nBhiigavatam one gets attachment for the Supreme Personality of Godhead\nSri K r�!la, and as soon as this is effected the symptoms of the material\n\ndiseases disappear. Srila Vyasadeva was the all-perfect Personality of God­\n\nhead, and in this statement the all-perfect Personality of Godhead Sri\n\nKr�!la is clearly confirmed.\n\nThe ultimate result of devotional service is to develop genuine love for\n\nthe Supreme Personality. Love is a word which is often used in relation\n\nwith man and woman. And love is the only word that can be properly\nused to indicate the relation between Lord Km�.a and the living entities.\n\nThe living entities are mentioned as prakrti in the Bhagavad-gitii, and in\nSanskrit prakrti is a feminine object. The Lord is always described as the\n\nParama-Puru�a or the supreme male personality. Thus the affection be­\n\ntween the Lord and the living entities is something like that between the\n\nmale and the female. Therefore the term love of Godhead is quite appropriate.\n\nLoving devotional service of the Lord begins with hearing about the\n\nLord. There is no difference between the Lord and the subject matter\n\nheard about Him. The Lord is absolute in all respects, and thus there is\nno difference between Him and the subject matter heard about Him.\n\nTherefore, hearing about Him means immediate contact with Him by the\n\nprocess of vibration of the transcendental sound. And the transcendental\n\nsound is so effective that it acts at once by removing all material affections\n\nmentioned above. As mentioned before, a living entity develops a sort of\n\ncomplexity by material association, and the illusory encagement of the\n\nmaterial body is accepted as an actual fact. Under such false complexity,\n\nthe living beings under different categories of life become illusioned in\n\ndifferent ways. Even in the most developed stage of human life, the same\n\nillusion prevails in the form of many isms and divides the loving relation\nwith the Lord and thereby divides the loving relation between man and\n\n", "SB1.1#p0360": "The Son of Drot;ta Punished\n\nText 8]\n\n327\n\nman. By hearing the subject matter of Srimad-Bhiigavatam this false\n\ncomplexity of materialism is removed, and real peace in society begins,\n\nwhich politicians aspire for so eagerly in so many political situations. The\n\npoliticians want a peaceful situation between man and man, and nation\nand nation, but at the same time, because of too much attachment for\n\nmaterial domination, there is illusion and fearfulness. Therefore the\n\npoliticians' peace conferences cannot bring about peace in society. It can\nonly be done by hearing the subject matter described in the Srimad­\n\nBhiigavatam about the Supreme Personality of Godhead Sri Kr�!la· The\nfoolish politicians may go on holding peace and summit conferences for\n\nhundreds of years, but they will fail to achieve success. Until we reach the\nstage of reestablishing our lost relation with Kr�!la, the illusion of accepting the body as the self will prevail, and thus fearfulness will also prevail.\n\nAs for validity of Sri Kr�!la as the Supreme Personality of Godhead, there\nare hundreds and thousands of evidences from revealed scriptures, and there\n\nare hundreds and thousands of evidences from personal experiences of\n\ndevotees in various places like Vrndavana, Navadvipa and Pur!_ Even in\nthe Kaumadi Dictionary the synonyms of Kr�!la are given as the son of\n\nYasoda and the Supreme Personality of Godhead Parambrahman. The\n\nconclusion is that\n\nsimply\n\nby hearing the\n\nVedic\n\nliterature\n\nSrimad­\n\nBhiigavatam, one can have direct connection with the Supreme Personality\n\nof Godhead Sri Kr�!la, and thereby one can attain the highest perfection of\n\nlife by transcending worldly miseries, illusion and fearfulness. These are\npractical tests for one who has actually given a submissive hearing to the\nreadings of the Srimad-Bhiigavatam.\n\nTEXT 8\n\n� mm +tt•tetm 'fjffi�� ���\n����1�\n\nFm�;mi �:II� II\n\nsa samhitiim bhiigavatim\n\nkrtviinukramya ciitma-jam\n\nsukam adhyiipayiimiisa\n\nnivrtti-niratam mun*\n\nsa[l.-that; sarhhitiim-Vedic literature; bhiigavatim-in relation with the\n\nPersonality of Godhead; krtvii-having done; anukramya-by correction\n\nand repetition;ca-and;iitma-jam-his own son;sukam-Sukadeva Gosvam1;\n\nadhyiipayiimiisa-thought; nivrtti-path\n\ngaged; muni[l.-the sage.\n\nof self-realization; niratam-en­\n\n", "SB1.1#p0361": "Srimad-Bhagavatam\n\n328\n\n[Canto 1, Ch. 7\n\nTRANSLATION\nThe great sage Vyasadeva, after compiling the Srimad-Bhagavatam and\nrevising it, taught it to his own son, Sri Sukadeva Gosvami, who was already\n\nengaged in self-realization.\n\nPURPORT\nSrimad-Bhiigavatam is the natural commentation on the Brahma-sutras\n\ncompiled by the same author. This Brahma-sutra or Vediinta-sutra is meant\n\nfor those who are already engaged in self-realization. Srimad-Bhiigavatam\n\nis so made that one becomes at once engaged in the path of self-realization\n\nsimply by hearing the topics. Although it is especially meant for the\n\nparamaharhsas, or those who are totally engaged in self-realization, it works\ninto the depth of the heart of those who may be worldly men. Worldly\n\nmen are all engaged in sense gratification. But even such men will find\nin this Vedic literature a remedial measure for their material diseases.\n\nSukadeva Gosvami was a liberated soul from the very beginning of his\n\nbirth, and his father taught him Srimad-Bhiigavatam. Amongst mundane\nscholars, there is some diversity of opinion as to the date of compilation\n\nof Srimad-Bhiigavatam.\n\nIt is, however, certain from the text of the\n\nBhiigavatam that it was compiled before the disappearance of King Parik�it\nand after the departure of Lord Kr��a. When Maharaja PanK.�it was ruling\nthe world as the King of Bharatavar�a, he chastised the personality of Kali.\n\nAccording to revealed scriptures and astrological calculation, the age of\nKali is in its 5,000th year. Therefore, Srimad-Bhiigavatam was compiled\n\nnot less than five thousand years ago. Mahiibhiirata was compiled before\n\nSrimad-Bhiigavatam, and the Puriirtas were compiled before Mahiibhiirata.\n\nThat is an estimation of the date of compilation of the different Vedic\n\nliteratures. The synopsis of Srimad-Bhiigavatam was given before the\ndetailed description under instruction of Narada. Srimad-Bhiigavatam is\n\nthe science for following the path of nivrtti-miirga. The path of pravrtti­\n\nmiirga was condemned by Narada. That is the natural inclination for all\nconditioned souls. The theme of Srimad-Bhiigavatam is the. cure of the\n\nmaterialistic disease of the human being; or stopping completely the pangs\nof material existence.\n\nTEXT 9\n\n��\n� �\n���\nr-.\n� q y..,'!,�,;mr: ijtl-.,,'1��· '!r;r: 1\n\n� tn �lifijl¥fl�¥tl(l! � II � II\n\n", "SB1.1#p0362": "Text 10)\n\nThe Son of DroQa Punished\n\n329\n\nsaunaka uviica\nsa vai nivrtti-nirata�\nsaroatropek§ako mun*\nkasya vii brhatim etiim\niitmiiriima� samabhyasat\nwunaka� uviica-Sri Saunaka asked; sa�- he; vai-of course; nivrtti­\n\non the path of self-realization; nirata�-always engaged; saroatra-in every\nrespect; upek§aka�-indifferent; mun*-sage; kasya-for what reason; vii­\n\nor; brhatim-vast; etiim-this; iitmiiriima�-one who is pleased in himself;\n\nsamabhyasat-undergo the studies.\n\nTRANSLATION\nSri Saunaka asked Siita Gosvami: Sri Sukadeva Gosvami was already\non the path of self-realization, and thus he was pleased with his\"own self.\nSo why did he take the trouble to undergo the study of such a vast\n\nliterature?\n\nP URPORT\n\nFor the people in general the highest perfection of life is to cease from\n\nmaterial activities and be fixed on the path of self-realization. Those who\n\ntake pleasure in sense enjoyment, or those who are fixed in material\n\nbodily welfare work, are called karmis. Out of thousands and millions of\n\nsuch karmis, one may become an iitmiiriima by self-realization. Atmii\n\nmeans self, and riima means to take pleasure. Everyone is searching after\n\nthe highest pleasure, but the standard of pleasure of one may be different\n\nfrom the standard of another. Therefore, the standard of pleasure enjoyed\n\nby the karmis is different from that of the iitmiiriimas. The iitmiiriimas are\n\ncompletely indifferent to material enjoyment in every respect. Srila Suka­\n\ndeva Gosvami had already attained that stage, and still he was attracted to\nundergo the trouble of studying. the great Bhiigavatam literature. This\n\nmeans that $rimad-Bhiigavatam is postgraduate study even for the iitmii­\n\nriimas, who have surpassed all the studies of Vedic knowledge.\nTEXT 10\n\n��\n\n� f.ut.-ttt �it 1\n����trti1 ��� m: lt�olt\n\n311€+\\Htqt�\n\n", "SB1.1#p0363": "330\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 7\n\nsuta uviica\niitmiiriimiis ca munayo\nnirgranthii apy urukrame\nkurvanty ahaitukim bhaktim\nittham-bhUta-gur-o harift\nsiitaft uvaca-Siita Gosvaml said; atmaramaft-those who take pleasure\nin\n\natma (generally, spirit self); ca-also; munayaft-sages; nirgranthaft­\n\nfreed from all bondage; api-in spite of; urukrame\n\n-\n\nunto the great adven­\n\nturer; kurvanti-do; ahaitukim-unalloyed; bhaktim-devotional service;\n\nittham-bhiita-such wonderful; gur-aft-qualities; harift-of the Lord.\nTRANSLATION\n\nAll different varieties of atmaramas [those who take pleasure in atma,\n\nor spirit self], especially those established on the path of self-realization,\n\nthough freed from all kinds of material bondage, desire to render un­\n\nalloyed devotional service unto the Personality of Godhead. This means\nthat the Lord possesses transcendental qualities and therefore can attract\n\neveryone, including liberated souls.\n\nPURPORT\nLord Sri Caitanya Mahiiprabhu explained this\n\niitmiiriima sloka very\n\nvividly before His chief devotee Srila Saniitana Gosvami. He points out\n\neleven factors in the sloka, namely 1) iitmiiriima, 2) munaya[l., 3) nirgrantha, 4) api, 5) ca, 6) urukrama, 7) kurvanti, 8) ahaitukim, 9) bhaktim,\n10) ittham-bhUta-gur-aft, and 1 1) hari[l.. According to the ViSva-PrakiiSa\nSanskrit Dictionary, there are seven synonyms for the word iitmiiriima,\nwhich are as follows: 1) Brahman (the Absolute Truth), 2) body, 3) mind,\n4) endeavor, 5) endurance, 6) intelligence, and 7) personal habits.\nThe word munayaft refers to 1) those who are thoughtful, 2) those who\nare grave or silent, 3) ascetics, 4) the persistent, 5) mendicants, 6) sages,\nand 7) saints.\nThe word nirgrantha conveys these ideas: 1) one who is liberated from\nnescience, 2) one who has no connection with scriptural injunction, i.e.,\nwho is freed from the obligation of the rules and regulations mentioned in\n\nthe revealed scriptures like ethics, Vedas, philosophy, psychology, meta­\n\nphysics, etc., (in other words the fools, illiterate, urchins, etc., who have\n\nno connection with regulative principles), 3) a capitalist, and also 4) one\nwho is penniless.\n\n", "SB1.1#p0364": "Text 10)\n\nThe Son of Drol).a Punished\n\n331\n\nAccording to the Sabda-kosa Dictionary, the affix ni is used in the sense\n\nof 1) certainty, 2) counting, 3) building, and 4) forbiddance, and the word\n\ngrantha is used in the sense of wealth, thesis, vocabulary, etc.\n\n'The word urukrama means the one whose activities are glorious. Krama\n\nmeans step. This word urukrama specifically indicates the Lord's incarna­\n\ntion as Vamana, who covered the whole universe by immeasurable steps.\n\nLord Vi�!J.U is powerful, and His activities are so glorious that He has\n\ncreated the spiritual world by His internal potency and the material world\nby His external potency. By His all-pervading features He is everywhere\n\npresent as the Supreme Truth, and in His personal feature He is always\npresent in His transcendental abode of Goloka V rndavana where He\n\ndisplays His transcendental pastimes in all variegatedness. His activities\ncannot be compared with anyone else's, and therefore the word urukrama\nis just applicable to Him only.\n\nAccording to Sanskrit verbal arrangement, kurvanti means to do things\n\nfor someone else. Therefore, it means that the atmiiriimas render devo­\n\ntional service unto the Lord not for personal interest but for the pleasure\n\nof the Lord, Urukrama.\n\nHetu means causal. There are many causes for one's sense satisfaction,\n\nand they can be chiefly classified as material enjoyment, mystic powers\n\nand liberation, which· are generally desired by progressive persons. As far\nas\n\nmaterial enjoyments are concerned, they are innumerable, and the\n\nmaterialists are eager to increase them more and more because they are\n\nunder the illusory energy. There is no end to the list of material enjoy­\n\nments, nor can anyone in the material universe have all of them. As far as\n\nthe mystic powers are concerned, they are eight in all (such as to become\nthe minutist in form, to become weightless, to have anything one desires,\n\nto lord it over the material nature, to control other living beings, to throw\n\nearthly globes in outer space, etc.). These mystic powers are mentioned in\nthe Bhiigavatam (11.15). The forms of liberation are five in number.\n\nTherefore, unalloyed devotion means service to the Lord without desire\n\nfor the above-mentioned personal benefits. And the powerful P ersonality\n\nof Godhead Sri Kr�!la can be fully satisfied by such unalloyed devotees\n\nfree from all sorts of desires for personal benefit.\n\nUnalloyed devotional service of the Lord progresses in different stages.\n\nPractice of devotional service in the material field is of eighty-one different\nqualities, and above such activities there is the transcendental practice of\n\ndevotional service, which is one and is called siidhana-bhakti.\n\nWhen\n\nunalloyed practice of siidhana-bhakti is matured into transcendental love\n\nfor the Lord, the transcendental loving service of the Lord begins gradually\n\n", "SB1.1#p0365": "332\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 7\n\ndeveloping into nine progressive stages of loving service under the headings\n\nof attachment, love, affection, feelings, affinity, adherence, following,\necstasy and intense feelings of separation.\n\nThe attachment of an inactive devotee develops up to the stage of\n\ntranscendental love of God. Attachment of an active servitor develops up\n\nto the stage of adherence, and that for a friendly devotee develops up to\n\nthe stage of following, and the same is also the case for the paternal\n\ndevotees. Devotees in conjugal love develop. ecstasy up to the stage of\n\nintense feelings of separation. These are some of the features of unalloyed\n\ndevotional service of the Lord.\n\nAccording to Hari-bhakti-sudhodaya, the import of the word ittham­\n\nbhuta is complete bliss. Transcendental bliss in the realization of imper­\n\nsonal Brahman becomes comparable with the scanty water contained in\n\nthe pit made by a cow's hoof. It is nothing compared to the ocean of\nbliss of the vision of the Personality of Godhead. The personal form of\n\nLord Sri Kf�l}a is so attractive that it comprehends all attraction, all bliss\n\nand all tastes (rasas). These attractions are so· strong that no one wants to\nexchange material enjoyment, mystic powers and liberation for them.\n\nThere is no need of logical arguments in support of this statement, but\nout of one's own nature one becomes attracted by the qualities of Lord\n\nSri Kf�J).a. We must know for certain that the qualities of the Lord have\n\nnothing to do with mundane qualities. All of them are full of bliss, know­\n\nledge and eternity. There are innumerable qualities of the Lord, and one is\nattracted by one quality while another is attracted by another.\n\nGreat sages, such as the four bachelor devotees Sanaka, Sanatana,\n\nSananda and Sanat-kumiira, are attracted by the fragrance of flowers and\n\ntulasi leaves anointed with the pulp of sandalwood offered at the lotus\n\nfeet of the Lord. Similarly, Sukadeva Gosvami was attracted by the\n\ntranscendental pastimes of the Lord. Sukadeva Gosvami was already\n\nsituated in the liberated stage, yet he was attracted by the pastimes of the\nLord. This proves that the quality of His pastimes has nothing to do with\n\nmaterial affinity. Similarly, the young cowherd damsels were attracted by\n\nthe bodily feature of the Lord, and Rukmil}i was attracted by hearing\nabout the glories of the Lord. Lord K��!].a attracts even the mind of the\n\ngoddess of fortune. He attracts, in special cases, the minds of all young\n\ngirls. He attracts the minds of the elderly ladies by paternal affection. He\n\nattracts the minds of the male in the humors of servitude and friendship.\nThe word hari conveys various meanings, but the chief import of the\n\nword is that He (the Lord) vanquishes everything inauspicious and takes\n\naway the mind of the devotee by awarding pure transcendental love. By\n\n", "SB1.1#p0366": "Text 11)\n\nThe Son of Dro1.1a Punished\n\n333\n\nremembering the Lord in acute distress one can be free from all varieties\nof miseries and anxieties. Gradually the Lord vanquishes all obstacles on\nthe path of devotional service of a pure devotee, and the result of nine\ndevotional activities, such as hearing, chanting, etc., becomes manifested.\nBy His personal features and transcendental attributes, the Lord attracts\nall psychological activities of a pure devotee. Such is the attractive power\nof Lord K��IJa. The attraction is so powerful that a pure devotee never\nhankers for any one of the four principles of religion. These are the\nattractive features of the transcendental attributes of the Lord. And\nadding to this the words api and ca, one can increase the imports\nunlimitedly. According to Sanskrit grammar there are seven synonyms for\nthe word api.\nSo by interpreting each and every word of this sloka, one can see\nunlimited numbers of transcendental qualities of Lord ��IJa that attract\nthe mind of a pure devotee.\n\nTEXT 11\n\n�anf�� ifl�lll:\n\nI\n3l'Gtt'�l.-q«Ro�u4 m ���: II��II\nharer gu[tiik§ipta-matir\nbhagaviin biidariiyartifl.\nadhyagiin mahad iikhyiinarh\nnityarh vi§[tu-jana-priya[l\nhare[l-of\n\nHari,\n\nthe\n\nPersonality\n\nof Godhead; gu[La-transcendental\n\nattribute; iik§ipta- being absorbed in; matifl.- mind; bhagaviin- powerful;\n\nbiida riiya [l i[l - son of Vyasadeva; adhyagiit underwent studies; mahat-\n\ngreat; iikhyiina 7!t -narration; nityam- regularly;\n\nvi§�;tu-jana-devotees of\n\nthe Lord; priya[l- beloved.\nTRANSLATI.ON\nSrila Sukadeva Gosvami, son of Snm Vyasadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord.\nThus he underwent the study of this great narration [ Srimad-Bhagavatam].\n\n", "SB1.1#p0367": "334\n\nSrimad-Bhagavatam\n\n[Canto I, Ch. 7\n\nPURPORT\nAccording to Brahma-vaivarta Puriira, Srila Sukadeva Gosvami was a\n\nliberated soul even within the womb of his mother. Srila Vyasadeva knew\n\nthat the child, after his birth, would not stay at home. Therefore he\n(Vyasadeva) impressed upon him the synopsis of the Bhiigavatam so that\n\nthe child could be made attached to the transcendental activities of the\n\nLord. After his birth, the child was still more educated in the subject of\n\nthe Bhiigavatam by recitation of the actual poems.\n\nThe idea is that generally the liberated souls are attached to the feature\n\nof impersonal Brahman with a monistic view of becoming one with the\n\nsupreme whole. But by the association of pure devotees like Vyasadeva,\neven the liberated soul becomes attracted to the transcendental qualities\n\nof the Lord. By the mercy of Sri Narada, Srila Vyasadeva was able to\n\nnarrate the great epic of\n\nSrimad-Bhiigavatam, and by the mercy of\n\nVyasadeva, Srila Sukadeva Gosvami was able to grasp the import. The\n\ntranscendental qualities of the Lord are so attractive. that Srila Sukadeva\n\nGosvami became detached from being completely absorbed in impersonal\n\nBrahman and positively took up the personal activity of the Lord.\n\nPractically he was thrown from the impersonal conception of the\n\nAbsolute, thinking within himself that he had simply wasted so much time\nin devoting himself to the impersonal feature of the Supreme, or in other\n\nwords, he realizPrJ. more transcendental bliss with the personal feature than\n\nthe impersonal. And from that time, not only he himself became very\n\ndear to the Vi§rtu-jana or the devotees of the Lord, but also the Vi§ru-jana\n\nbecame very dear to him. The devotees of the Lord, who do not wish to\n\nkill the individuality of the living entities and who desire to become\npersonal servitors of the Lord, do not very much like the impersonalists,\n\nand similarly the impersonalists, who desire to become one with the\n\nSupreme, are unable to evaluate the devotees of the Lord. Thus from time\nimmemorial these two transcendental pilgrims have sometimes been com­\n\npetitors. In other words, each of them likes to keep separate from the other\n\nbecause of the ultimate personal and impersonal realizations. Therefore it\n\nappears that Srila Sukatleva Gosvami also had no liking for the devotees.\n\nBut since he himself became a saturated devotee, he desired always the\n\ntranscendental association of the Vi§rtu-jana, and the Vi�ru-jana also liked\n\nhis association since he became a personal Bhiigavata. Thus both the son\n\nand the father were completely cognizant of the transcendental knowledge\n\nin Brahman, and afterwards both of them became absorbed in the personal\n\nfeatures of the Supreme Lord. The question as to how Sukadeva Gosvami\n\n", "SB1.1#p0368": "The Son of Dro�a Punished\n\nText 12)\n\nwas attracted by the narration of the Bhiigavatam\n\nanswered by this sloka.\n\n335\nIS\n\nthus completely\n\nTEXT 12\n\npan\"\"k�ito 'tha riijar�er\njanma-karma-viliipanam\n\nsamsthiim ca piirz�u-putriirziim\nvak�ye kniJa-kathodayam\npan\"\"k§ita[l.-of\n\nKing Parik�it; atha-thus; riijar§e[l.-of the King who\n\nwas the !§i among the kings; janma-bir th; karma-activities; viliipanamdeliverance;\n\nsamsthiim-renunciation\n\nof\n\nthe\n\nworld; ca-and ; piir4u­\n\nputrarzam-of the sons of Pal)gu;vak�ye-I shall speak;kniJa-katha-udayam\n\n-that which gives rise to the transcendental narration of Kr�!)a, the\n\nSupreme Personality of Godhead.\n\nTRANSLATION\nSiita Gosvami thus addressed the r�is headed by Saunaka:\n\nNow I shall\n\nbegin the transcendental narration of the Lord Sri Kr��a and topics of the\n\nbirth, activities and deliverance of King Par�it, the sage amongst kings,\nas\n\nwell as topics of the renunciation of the worldly order by the sons\n\nof Piif.t\"u.\n\nPURPORT\nLord Kr�l)a is so kind to the fallen souls that He personally incarnates\n\nHimself amongst the different kinds of living entities and takes part with\n\nthem in daily activities. Any historical fact old or new which has a\n\nconnection with the activities of the Lord is to be understood as a\n\ntranscendental narration of the Lord. Without K r�r;ta, all the supplementary\nliteratures like the Puriirzas and Mahiibhiirata are simply stories or historical\n\nfacts. But with KHr;ta they become transcendental, and when we hear of\nthem we at once become transcendentally related with the Lord. Srimad­\n\nBhiigavatam is also a Puriirza, but the special significance of this Puriirza\nis that the activities of the Lord are central and not just supplementary\n\n", "SB1.1#p0369": "336\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 7\n\nhistorical facts. Srimad-Bhiigavatam is thus recommended by Lord Sri\nCaitanya Mahaprabhu as the spotless Puriirw. There is a class of less\nintelligent devotees of the Bhiigavata Puriir-a who desire to relish at once\nthe activities of the Lord narrated in the Tenth Canto without first\nunderstanding the primary cantos. They are under the false impression\nthat the other cantos are not concerned with ��l}a and thus more\nfoolishly than intelligently take to the reading of the Tenth Canto. These\nreaders are specifically told herein that the other cantos of the Bhiigavatam\nare as important as the Tenth Canto. No one should try to go into the\nmatters of the Tenth Canto without having thoroughly understood the\npurport of the other nine cantos. Kr�l}a and His pure devotees like the\nPa!l�avas are on the same plane. Kr�l}a is not without His devotees of all\n\nthe rasas, and the pure devotees like the Pa!l�avas or others are not\nwithout Kr�!la. The devotees and the Lord are interlinked, and they cannot\nbe separated. Therefore talks about them are all Kr�r-a-kathii, or topics of\nthe Lord.\nTEXTS 13-14\n\nyadii mrdhe kaurava-sriijayiiniim\nvire�v a tho vira-gatim gate§U\nvrkodariividdha-gadiibhimarsabhagnorudar-!le dhrtar�tra-putre\nbhartu� priyam draurtir iti sma pasyan\nk[§TJ-ii-sutiiniim svapatiim siriimsi\nupiiharad vipriyam eva tasya\njugupsitam karma vigarhayanti\n\n", "SB1.1#p0370": "The Son of DroQ.a Punished\n\nTexts 13-14)\n\n337\n\nyada-when;mrdhe-in the battlefield; kaurava-the party of Dhrtara�tra;\ns.riijayaniim-of the party of the Pap<;lavas; vire�u-of the warriors; atho­\n\nthus; vira-gatim-destination\n\ndeserved\n\nby\n\nthe warriors; gate§u-being\n\nobtained; vrkodara-Bhima (the second Pap<;lava); iividdha-beaten;gadii­\n\nby the\n\nclub; abhimarsa-lamenting; bhagna-broken; urudarz�a-spinal\n\ncord; dhrtarti§!ra-putre-the son of King Dhrtara�tra; bhartu[t-of the\n\nmaster; priyam-pleasing; draurzi{t-the son of Dropacarya; i ti-thus; smashall be;p asyan\n\n-\n\nseeing;knna- Draupadi;sutanam-of the sons; svapatam­\n\nwhile sleeping; sirarhsi-heads; upaharat-delivered as a prize; vipriyampleasing; eva-like; tasya-his; jugupsitam-most\n\nvigarhayanti-disapproving.\n\nheinous; karm a-act;\n\nTRANSLATION\nWhen the respective warriors of both camps, namely the Kauravas and\n\nthe Pa��avas, were killed on the Battlefield of Kuru�etra and the dead\nwarriors\n\nobtained their deserved destinations, and when the son of\n\nDhftar�tra fell down lamenting, his spine broken, being beaten by the club\n\nof Bhimasena, the son of Dro�aciirya\n\n[Asvatthama) beheaded the five\n\nsleeping sons of Draupadi and delivered them as a prize to his master,\nfoolishly thinking that he would be pleased. Duryodhona, however, disapproved of the heinous act, and he was not pleased in the least.\nPURPORT\n\nTranscendental topics on the activities of Lord SriKr�!la in the Srimad­\n\nBhtigavatam begin from the end of the Battlefield of Kuruk�etra where the\nLord Himself spoke\n\nabout Himself in the Bhagavad-gita.\n\nTherefore,\n\nboth the Bhagavad-gita and Srimad-Bhagavatam are transcendental topics\nof Lord Kf�pa. The Gita is Kmw-kathti, or topics of Kr�!J.a, because it is\n\nspoken by the Lord, and the Bhiigavatam is also Kr§rza-kathii because it is\n\nspoken about the Lord. Lord Sri Caitanya Mahaprabhu wanted everyone\n\nto be informed of both KnTJa-kathtis by His order. Lord Kr�J].a Caitanya\n\nis KH!J.a Himself in the garb of a devotee of Kr�pa, and therefore the versions of both Lord Kr�!la and SriKf�!la Caitanya Mahaprahhu are identical.\n\nLord Caitanya desired that all who are born in India seriously understand\n\nsuch Kr§!w-kathas and then after full realization preach the transcendental\n\nmessage to everyone in all parts of the world. That will bring about the\n\ndesired peace and prosperity of the stricken world.\n\n", "SB1.1#p0371": "Srimad-Bhagavatam\n\n338\n\n[Canto l, Ch. 7\n\nTEXT 15\n\n� M@i f.N;i �\nf;r� � qf«t\"il¥ttwn 1\n\n(1�1«'!'4l'�q€Ji l�\n\nm ��� ftUl+Uel II� �II\n\nmiitii si.Siiniirh nidhanarh sutiiniirh\nni.Samya ghoram paritapyamiinii\ntadiimdad vii§pa-kaliikuliik�i\ntiirh siintvayann iiha kiritamiili\nmiitii-the\n\nmother;\n\nsi.Siiniim-of\n\nthe\n\nchildren; nidhanam\n\n-\n\nmassac re;\n\nsutiiniim-of the sons; niSamya-after hearing; ghora m-ghastly; paritapyarrUinii-lamenting; tadii- a t that time; amdat- began to cry; vii�pa-kala-iikulaak�i-with tears in the eyes; tiim\n\n-\n\nher ; siintvayan-pacifying; iiha-said;\n\nkiritamiili-Arjuna.\n\nTRANSLATION\nDraupadi, the mother of the five children of the Pa!l�avas,after hearing\nof the massacre of her sons, began to cry in distress with eyes full of tears.\nTrying to pacify her in her great loss, Arjuna spoke to her thus:\nTEXT 16\n\n� !Pl�Tfil �\ni(;_fAi(r'=iJ: ftR 3TRRflflR: I\nil10\\Sl'4�Pi�(�(iqi�\n�\n\nffiSSifiRI if��� �II� �II\n\ntadii sucas te pram.rjiimi bhadre\nyad brahma-bandhofl. sira iitatiiyinafl.\ngii[lt;liva-muktair viSikhair upiihare\ntvii ''kramya yat sniisyasi dagdha-putrii\ntadii-at that time only; suca[l\n\n-\n\ntears in grief; te-your;pram.rjiimi-shall\n\nwipe out; bhadre-0 gentle lady; yat-when; brahma-bandho{l-of a de-\n\n", "SB1.1#p0372": "Text 17]\n\ngraded\nmuktai{l\n\nThe Son of Drol).a Punished\n\n339\n\nbriihmar-a; siraft- head; iitatiiyinaft- of the aggressor; giir-piva-\n\nshot by the bow named Ga!l�va; viSikhai{l-by the arrows;\n\nupiihare-shall present to you; tva yourself; akramya- riding on it; yat-\n\nwhich; sncisyasi take your bath; dagdha-putrii-after burning the sons.\n-\n\nTRANSLATION\n\n0 gentle lady, when I present you with the head of that brahma!la,\nafter beheading him with arrows from my G�«).iva bow, I shall then wipe\nthe tears from your eyes and pacify you. Then, after burning your sons'\nbodies, you can take your bath standing on his head.\n\n·\n\nPURPORT\n\nAn enemy who sets fire to the house, administers poison, attacks all of\na sudden with deadly weapons, plunders wealth or usurps agricultural\nfields, or entices one's wife is called an aggressor. Such an aggressor, though\nhe be a brahmara or a so-called son of a briihmar-a, has to be punished in\n\nall circumstances. When Arjuna promised to behead the aggressor named\nAsvatthama, he knew well that Asvatthama was the son of a b riihmar-a,\nbut because the so-called brahmara acted like a butcher, he was taken as\nsuch, and there was no question of sin in killing such a brahmar-a's son\nwho proved to be a villain.\nTEXT 17\n\n� fim ctC!gf-IM'I��:\n\n�M�i�(lfil\"Jif.l�: I\n�\n3\"{;�1�'4c;:�B.fij\n�fq�{ � � ����\"\n�\n\niti priyiim valgu-vicitra-jalpai{l\nsa siintvayitvacyuta-mitra-siitaft\nanviidravad damsita ugra-dhanvii\nkapi-dhvajo guru-putram rathena\niti thus; priyiim-un to the dear; valgu- sweet; vic itra-variegated; jalpai{l\n-\n\nstatements; saft he; santvayitvii s atisfying; acyuta-mitra-siitaftArjuna, who is guided by the infallible Lord as a friend and driver;\n-by\n\n-\n\n-\n\n", "SB1.1#p0373": "340\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 7\n\nanvadravat-followed; damsita{l-being protected by Kavaca; ugra-dhanvii­\n\nequipped with furious weapons; kapi-dhvaja{l-Arjuna; gu ru -putram-the\nson of the martial teacher; rathena-getting on the chariot.\n\nTRANSLATION\nArjuna, who is guided by the infallible Lord as friend and driver, thus\n\nsatisfied the dear lady by such statements. Then he dressed in armor and\n\narmed himself with furious weapons, and getting into his chariot, he set\n\nout to follow ASvatthama, the son of his martial teacher.\nTEXT 18\n.\n\n,...\n\nijl\\� « � �\n�tWf�q;rr � I\n\n1{{��11(��\n��:IIZ�II\ntam iipatantam sa vilak§ya duriit\nkumiira-hodvigna-manii rathena\npariidravat priir-a-paripsur urvyiim\nyiivad-gamam ru,dra-bhayiid yatharka{l\ntam-him; iipatantam-coming over furiously; safi.-he; vilak�ya-seeing;\n\nduriit-from a distance; kumiira-hii-the murderer of the princes; udvigna­\n\nmanii{l-disturbed in mind; rathena-on the chariot; pariidravat-fled;\npriirw-life ; paripsu{l-for protecting; urvyiim-with great speed; yiivat­\n\ngamam-as he fled; rudra-bhayiit-by fear of Siva; yathii-as; kaft-Brahma\n(or arka-Surya).\n\nTRANSLATION\nAsvatthama, the murderer of the princes, seeing from a great distance\n\nArjuna coming at him with great speed, fled in his chariot, panic-stricken,\n\njust to save his life, as Brahma fled in fear from Siva.\nPURPORT\n\nAccording to the reading matter, either ka{l or arka, there are two\n\nreferences in the Puriir-as. Ka{l means Brahma, who once became allured\n\n", "SB1.1#p0374": "Text 19]\n\nThe Son of Dror:ta Punished\n\n341\n\nby his daughter and began to follow her, which infuriated Siva, who\n\nattacked Brahmii with his trident. Brahmiiji\" fled in fear of his life. As far\n\nas arka is concerned, there is a reference in the Viimana Purii[la. There was\na demon by the name Vidyunmali who was gifted with a glowing golden\n\nairplane which travelled to the back of the sun, and night disappeared\n\nbecause of the glowing effulgence of this plane. Thus the sun-god became\nangry, and with his virulent rays he melted the plane. This enraged Lord\n\nSiva. Lord Siva then attacked the sun-god, who fled away and at last fell\n\ndown at Kiisi\" (Viirii�asl), and the place became famous as Lolarka.\nTEXT 19\n\n�IW'ijilfl�� I\nQ iftRBJ(\\ � 3TR'ffi1Ji �'R�: II� �II\n\n\"'4i(i�(Oi'IR�\n\nyadiisara[Lam iitmiinam\naik�ata sriinta-vii jinam\nastram brahma-siro mene\niitma-trii[L am dvijiitma-ja{l\nyadii-when; a sara[lam-without being alternatively protected; iitmiinam\n\n-his own self; a i k�ata\n\n-\n\nsaw; sriinta-viijinam-the horses being tired; astram\n\n-weapon; brahma-sira{l-the topmost or ultimate (nuclear); mene-applied;\n\niitma trii[lam-just to save himself; dvija-iitma-ja{l-the son of a briihma[la.\n-\n\nTRANSLATION\nWhen the son of the briihm�a [A8vatthiimii] saw that his horses were\ntired, he considered that there was no alternative for protection outside\nhis using the ultimate weapon, the brahmiistra [nuclear weapon] .\nPURPORT\nIn the ultimate issue only, when there is no other alternative, the\n\nnuclear weapon called the brahmiistra is applied. The word dvijiitma-ja[l is\n\nsignificant here because Asvatthiimii, although the son of Dro�iiciirya, was\n\nnot exactly a qualified briihmara. The most intelligent man is called a\nbriihmara, and it is not an hereditary title. Asvatthamii was also formerly\n\ncalled the brahma-bandhu or the friend of a briihma[la. Being a friend of a\n\nbriihma[la does not mean that one is briihmara by qualification. A friend\n\n", "SB1.1#p0375": "Srimad-Bhagavatam\n\n342\n\n[Canto 1, Ch. 7\n\nor son of a briihmarza, when fully qualified, can be called a briihmarza and\nnot otherwise. Since A.Svatthama's decision is immature, he is purposely\ncalled herein the son of a briihmarza.\n\nTEXT 20\n\n�� m� �� �mmr: 1\n3N\\��R SIIUI'tl\"l)� �� ll�oll\nathopasprsya salilarh\nsandadhe tat samiihitafi,\najiinann api sarhhiiram\npriipa-krcchra upasthite\na tha- thus; upasprsya- touching in sanctity; salilam\n\n-\n\nw\n\nater; sandadhe­\n\nchanted the hymns; tat-that; samiihita{l-being in concentration; ajiinanwithout knowing; api\n\n-\n\nalthou gh; sarhhiiram-withdrawal; priipa-krcchra­\n\nlife being put into danger; upasthite-being placed in such a position.\n\nTRANSLATION\nSince his life was in danger, he touched water in sanctity and con­\n\ncentrated upon the chanting of the hymns for throwing nuclear weapons,\n\nalthough he did not know how to withdraw such weapons.\nPURPORT\n\nThe subtle forms of material activities are finer than grosser methods\nof material manipulation. Such subtle forms of material activities are\neffected through purification of sound. The same method is adopted here\nby chanting hymns to act as nuclear weapons.\n\nTEXT 21\n\n�: \"'SII\"'i�\"\"'\"'\n•..;d ��:\n\n3RU� ���I{ I\nsuonq(('l� � ��R � 11� � 11\ntata{l priidu§krtarh teja[l\npracarz�arh saroatodiSam\npriipii-padam abhiprek§ya\nv�rzurh j�rzur uviica ha\n\n", "SB1.1#p0376": "Text 22]\n\nThe Son of DroJ.la Punished\n\n343\n\ntata[l-thereafter; pradu§krtam-disseminated; teja[l-glare; praca'(lpamfierce; sarvata[l-all around; disam-directions; priinii-padam-affecting life;\nabhiprekua-having observed it; vi�'{lum-unto the Lord; ji§rtu[l-Arjuna;\nuvaca-said; ha-in the past.\nTRANSLATION\nThereupon a glaring light spread in all directions, and it was so fierce\n\nthat Arjuna thought his own life in danger, and so he began to address\nl..ord Sri 1\\.r��a.\n\nTEXT 22\n�\n\n���\n\n�Qif �Qif\n\n�00 �if+P:i€fl( I\n\n� �ql'11'1i+tq'4ifsft;r �: ������\narjuna uvaca\nkn'!la kn'!la maha-baho\nbhaktanam abhayankara\ntvam eko dahya-maniinam\napavargo'si samsrte[l\narjuna[l uviica-Arjuna said; kr§TJa-0 Lord Kr�l)a; maha-baho�He who\n\nis the Almighty; bhaktaniim-of the devotees; abhaymikara-eradicating\nthe fears of; tvam- You; eka[l-alone; dahya-maniinam-those who are\nsuffering from; apavarga[l-the path of liberation; asi-are; samsrte[l-in\nthe midst of material miseries.\nTRANSLATION\nArjuna said: 0 my Lord SriK.r��a, You are the almighty Personality of\n\nGodhead. There is no limit to Your different energies. Therefore only You\nare competent to instill fearlessness in the hearts of Your devotees. Every­\n\none in the flames of material miseries can find the path of liberation in\nYou only.\n\nPURPORT\n\nArjuna is aware of the t ranscendental qualities of Lord Sri Kr��a, as he\n\nhad already experienced them during the Kuruk�e tra War, in which\n\n", "SB1.1#p0377": "Srimad-Bhagavatam\n\n344\n\n[Canto 1, Ch. 7\n\nboth of them were present. Therefore, Arjuna's version of Lord Kr�!la is\nauthoritative. Kr�!la is almighty and is especially the cause of fearlessness\nfor the devotees. A devotee of the Lord is always fearless because of the\nprotection given by the Lord. Material existence is something like a\nblazing fire in the forest, which can be extinguished by the mercy\nof the Lord Sri Kr�tJa. The spiritual master is the mercy representative\n\nof the Lord. A person, therefore, burning in the flames of material existence, may receive the rains of mercy of the Lord through the transparent\nmedium of the self-realized spiritual master. The spiritual master by his\nwords can penetrate into the heart of the suffering person and inject\nknowledge transcendental, which alone can extinguish the fire of material\nexistence.\n\nTEXT 23\n�: ��:\n\n��: !fiij: q�: I\n� �f�..,.0*4t � ftqij3ffi�R � �\ntvam iidya� pum�a� siik�iid\niSvara� prakrte� paraft\nmiiyiirh vyudasya cicchaktyii\nkaivalye sthita iitmani\n\ntvam iidyalt- You are the original; pum§aft-the enjoying personality;\nsiik§iit- directly; iSvaraft- the controller; prakrte[t-of material nature;\npara[t-transcendental; miiyiim-the material energy; vyudasya-one who\nhas thrown aside; cicchaktyii-by dint of internal potency; ka i valye in\npure eternal knowledge and bliss; sthita [t-placed; iitmani-own self.\n-\n\nTRANSLATION\nYou are the original Personality of Godhead who expands Himself\n\nall over the creations and is transcendental to material energy. You have\n\ncast away the effects of the material energy by dint of Your spiritual\n\npotency. You are always situated in eternal bliss and transcendental\nknowledge.\n\nPURPORT\nThe Lord states in the Bhagavad-gitii that one who surrenders unto the\nlotus feet of the Lord can get release from the clutches of nescience. Kr�!la\n\n", "SB1.1#p0378": "The Son of Drol).a Punished\n\nText 24]\n\n345\n\nis just like the sun, and miiyii or material existence is just like darkness.\nWherever there is the light of the sun, darkness or ignorance at once\nvanishes. The best means to get out of the world of ignorance is suggested\nhere. The Lord is addressed herein as the original Personality of Godhead.\nFrom Him all other Personalities of Godhead expand. The all-pervasive\nLord Vi�l)U is Lord Kr�l)a's plenary portion or expansion. The Lord\nexpands Himself in innumerable forms of Godhead and living beings,\nalong with His different energies. But\n\nSri\n\nKr�l)a is the original pri­\n\nmeval Lord from whom everything emanates. The all-pervasive feature\nof the Lord experienced within the manifested world is also a partial\nrepresentation of the Lord. Paramatma is, therefore, included within\nHim. He is the Absolute Personality of Godhead. He has nothing to do\nwith the actions and reactions of the material manifestation because He is\nfar above the material creation. Darkness is a perverse representation of\nthe sun, and therefore the existence of darkness depends on the existence\nof the sun, but in the sun proper there is no trace of darkness. As the sun\nis full of light only, similarly the Absolute Personality of Godhead, beyond\nthe material existence, is full of bliss. He is not only full of bliss, but also\nfull of transcendental variegatedness. Transcendence is not at all static,\nbut full of dynamic variegatedness. He is distinct from the material nature\nwhich is complicated by the three modes of material nature. He is parama,\nor the chief. Therefore He is absolute. He has manifold energies, and\nthrough His diverse energies He creates, manifests, maintains and destroys\nthe material world. In His own abode, however, everything is eternal and\nabsolute. The world is not conducted by the energies or powerful agents\nby themselves, but by the potent all-powerful with all energies.\n\nTEXT 24\n\n�'Ffit� ��d��: I\n� m �'Tifur � ��\"' 11��11\n�\n\n��\n\nsa eva jiva-lokasya\nmiiyii-mohita-cetasafl\nvidhatse svena viryer-a\nsreyo dharmiidi-lak§ar-am\nsafL-that Transcendence; eva-certainly; jiva-lokasya-of the conditioned\nliving beings; miiyii mohita\n-\n\n-\n\ncaptivated by the illusory energy; c etasafl\n\n-\n\nby\n\n", "SB1.1#p0379": "Srimad-Bhagavatam\n\n346\n\n[Canto 1, Ch. 7\n\nthe heart; vidhatse-execute; svena-by Your own; viry ef!. a- influence;\nsreya [t -ultimate good; dharmiidi-four principles of liberation; lak�af!.amcharacterized by.\nTRANSLATION\nAnd yet, though You are beyond the purview of the material energy,\n\nYou execute the four principles of liberation characterized by religion and\nso on for the ultimate good of the conditioned souls.\nPURPORT\nThe Personality of Godhead Sri KH!J.a out of His causeless mercy\ndescends on the manifested world without being influenced by the material\nmodes of nature. He is eternally beyond the material manifestations. He\ndescends out of His causeless mercy only to reclaim the fallen souls who\nare captivated by the illusory energy. They are attacked by the material\nenergy, and they want to enjoy her under false pretexts, although in\nessence the living entity is unable to enjoy. He is eternally the servitor of\nthe Lord, and when he forgets this position he thinks of enjoying the\n\nmaterial world, but factually he is in illusion. The Lord descends to eradicate this false sense of enjoyment and thus reclaim conditioned souls back\nto Godhead_ That is the all-merciful nature of the Lord for the fallen souls_\nTEXT 25\n\n� �1� wit����\n��RT��=qf�� 11�'-\\11\ntathiiyam ciivatiiros te\nbhuvo bhiira-jihir§ayii\nsviiniim ciinanya-bhiiviiniim\nanudhyiiniiya ciisakrt\ntathii\n\n-\n\nthus;\n\nayam-this;\n\nca-and;\n\navatiira[t-incarnation;\n\nte- Your;\n\nbhuvalt-of the material world; bhiira-burden; jih i � aya- for removing;\n\nsviiniim-of the friends; ca ananya-bhiiviiniim-and of the exclusive devotees; anu dhyiiniiya-for remembering repeatedly; ca-and; asakrt\nsatisfied_\n\n-\n\nfully\n\n", "SB1.1#p0380": "Text 26)\n\n347\n\nThe Son of Dro�a Punished\nTRANSLATION\n\nThus You descend as an avatara [incarnation J to remove the burden\nof the world and to benefit Your friends, especially those who are Your\nexclusive devotees and are rapt in meditation upon You.\nPURPORT\nIt appears that the Lord is partial to His devotees. Everyone is related\nwith the Lord. He is equal to everyone, and yet He is more inclined to His\nown men and devotees. The Lord is everyone's father. No one can be His\nfather, and yet no one can be His son. His devotees are His kinsmen, and\nHis devotees are His relations. This is His transcendental pastime. It has\nnothing to do with mundane ideas of relations, fatherhood or anything\nlike that. As mentioned above, the Lord is above the modes of material\nnature, and thus there is nothing mundane about His kinsmen and relations\nin devotional service.\nTEXT 26\n\n� R4€fijl ;mr �trW{�� 1\n���mftr �: 'R��UJI{_ ����II\nkimidam svit kuto veti\ndeva-deva na vedmy aham\nsaroato-mukham iiyiiti\ntejaft parama diiruflam\nkim-what is; idam-this; svit-does it come; kutaft\n\n-\n\nwherefrom; veti­\n\nbe either; deva-deva- 0 Lord of lords; na-not; vedmi-do I know; ahamI; sarvata�-all around; mu kham dire ctions; iiyiiti-coming from; teja�-\n\neffulgence; parama- very much; diirur-am- dangerous.\nTRANSLATION\n0 Lord of lords, how is it that this dangerous effulgence is spreading\nall around? Where does it come from? I do not understand it.\nPURPORT\nAnything that is presented before the Personality of Godhead should be\nso done after due presentation of respectful prayers. That is the standard\n\n", "SB1.1#p0381": "348\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 7\n\nprocedure, and Sri Arjuna, although an intimate friend of the Lord, is\nobserving this method for general information.\nTEXT 27\n\nw���\n\n�i.R if�� ifmfl� �� I\n�00 � �� � �ij 11\";(\\911\nsri bhagaviin uviica\nvetthedmh drorw-putrasya\nbriihmam-astram pradarsitam\nnaiviisau veda samhiiram\npriir-a-biidha upasthite\nsri bhagav iin -the Supreme Personality of Godhead; uviica-said; vettha­\n\njust know from Me; idam-this; drorta-putrasya-of the son of Dro!J.a;\nbriihmam ast ra m-hymns of the briihma (nuclear) weapon; pradarsitam­\n\nexhibited; na-not; eva-even; asau-he; veda-know it; samhiiram-retraction; priirta-biidhe-extinction of life; upasthithe- being imminent.\nTRANSLATION\nThe Supreme Personality of Godhead said: Know from Me that this is\nthe act of the son of Dro�a. He has thrown the hymns of nuclear energy\n[brahmastra], and he does not know how to retract the glare. He has\nhelplessly done this, being afraid of imminent death.\nPURPORT\nThe brahmiistra is similar to the modern nuclear weapon manipulated\nby atomic energy. The atomic energy works wholly on total combustibility, and so the brahmiistra also acts. It creates an intolerable heat similar\nto atomic radiation, but the difference is that the atomic bomb is a gross\ntype of nuclear weapon, whereas the brahmiistra is a subtle type of weapon\nproduced by chanting hymns. It is a different science, and in the days gone\nby such science was cultivated in the land of Bhiiratavar�a. The subtle\nscience of chanting hymns is also material, but it has yet to be known by\n\nthe modern material scientists. Subtle material science is not spiritual, but\n\n", "SB1.1#p0382": "Text 28]\n\n349\n\nThe Son of Dro�a Punished\n\nit has a direct relationship with the spiritual method, which is still subtler.\n\nA chanter of hymns knew how to apply the weapon as well as how to\nretract it. That was perfect knowledge. But the son of Dro�adi.rya, who\n\nmade use of this subtle science, did not know how to retract. He applied\n\nit, being afraid of his imminent death, and thus the practice was not only\n\nimproper hut also irreligious. As a son of a briihmarw he should not have\n\nmade so many mistakes, and for such gross negligence of duty he was to\n\nhe punished by the Lord Himself.\nTEXT 28\n\nWf >nT\"t\"��:rrl\nlQ�I�1'4· A-&::\n�����\n\n��� I\n'3?1't4\\�� miiim ������\nC'\n\n•\n\n��\n\nna hy asyiinyatamarh kincid\nastrarh praty avakarsanam\njahy astra-teja unnaddham\nastra-jno hy astra-tejasii\n\n- of it; anyata am-oth r; kincit-anything;\n- rea tionary; jahi-subdue\nit; astra-tejafi,-the glare of this weapon; unn ddham - ve y powerful;\nna-not; hi-certainly; asya\n\nm\n\ne\n\nastram-weapon; prati-counter; avakar-Sanam\n\nc\n\na\n\nr\n\nastra-jiiafi,-0 expert in military science; hi-as a matter of fact; astra-tejasii\n-by the influence of your weapon.\nTRANSLATION\n\n0 Arjuna, only another brahmastra can counteract this weapon. Since\nyo� are expert in the military science, subdue this weapon's glare with\nyour own weapon.\nPURPORT\nFor the atomic bombs there is no counterweapon to neutralize the\neffects. But by subtle science the action of a brahmiistra can be counteracted, and those who were expert in the military science in those days\ncould counteract the brahmiistra. The son of Dro!J.iidi.rya did not know the\nart of counteracting the weapon, and therefore Arjuna was asked to\ncounteract it by the power of his own weapon.\n\n", "SB1.1#p0383": "Srimad-Bhagavatam\n\n350\n\n[Canto 1, Ch. 7\n\nTEXT 29\n\n��\n� � !ffit 'lil�j\"t: tR�Tm I\n''ll'q� \"� ifm ifQ �� ������\nsiita uviica\nsrotvii bhagavatii proktam\nphiilguna[l paravirahii\nspr§tviipas tam parikramya\nbriihmarh briihmiistrarh sandadhe\nsiita[l-Siita Gosvami; uviica-said; srotvii-after hearing; bhagavatii­\n\nby the Personality of Godhead; proktam-what was said; phiilgunaft­\n\nanother name of Sri Arjuna; paravirahii-the killer of the opposing warrior;\n\nspr§/Vii-after touching; apaft-water; tam-Him; parikramya-circumambulating; brahman-the Supreme Lord; briihmiistram-the supreme weap­\n\non; sandadhe- acted on.\n\nTRANSLATION\n\nSri Siita Gosvami said: Hearing this from the Personality of Godhead,\n\nArjuna touched water for purification, and after circumambulating Lord\nSri Kr��a, he cast his brahmastra weapon to counteract the other one.\nTEXT 30\n\nsamhatyiinyonyamubhayos\ntejasi sara-samvrte\niiv[tya rodasi kham ca\nvavrdhiite 'rka-vahnivat\nsarhhatya-by combination of; anyonyam-one another; ubhayoft-of\n\nboth; tejasi-the glares; sara-weapons; sarhvrte-covering; iivrtya-covering;\nrodasi-the complete firmament; kham ca-outer space also; vavrdhiite­\n\nincreasing; arka-the sun globe; vahnivat-like fire.\n\n", "SB1.1#p0384": "Text 31]\n\nThe Son of Dro�a Punished\n\n351\n\nTRANSLATION\nWhen the rays of the two brahmastras combined, a great circle of\nfire, like the disc of the sun, covered all outer space and the whole\nfirmament of planets.\nPURPORT\nThe heat created by the flash of a brahmiistra resembles the fire in the\nsun globe which is exhibited at the time of cosmic annihilation. The radiation of atomic energy is very insignificant in comparison to the heat\nproduced by a brahmiistra. The atomic bomb explosion can at utmost\nblow up one globe, but the heat produced by the brahmiistra can destroy\nthe whole cosmic situation. The comparison is, therefore, made to the\nheat at the time of annihilation.\nTEXT 31\n\ndr�tvgstra-tejas tu tayos\ntnllokiin pradahan mahat\ndahyamiinii[l. prajii[l sarvii[l\nsiimvartakam amamsata\ndr�!vii-thus seeing; astra-weapon; teja[l,-heat; tu-but; tay o[l\n\n-\n\nof both;\n\ntrin-three; lokiin- planets; pradaha t- blaz ing ; mahat-severely; dahya­\n\nmanii[l\n\n-\n\nburning; prajiifr-population; sa roafr\n\n-\n\nall over; siiriwartakam-the\n\nname of the fire which devastates during the annihilation of the universe;\n\namamsata- began to think.\nTRANSLATION\nAll the population of the three worlds was scorched by the combined\nheat of the weapons. Everyone was reminded of the samvartaka fire which\ntakes place at the time of annihilation.\nPURPORT\nThe three worlds are the upper, lower and the intermediate planets of\nthe universe. Although the brahmiistra was released on this earth, the heat\n\n", "SB1.1#p0385": "Srimad-Bhagavatam\n\n352\n\n[Canto l, Ch_ 7\n\nproduced by the combination of both weapons covered all the universe,\nand all the populations on all the different planets began to feel the heat\nexcessively and compared it with that of the samvartaka fire. No planet is,\ntherefore, without living beings, as less intelligent materialistic men think.\nTEXT 32\n\nprajopadravam alak�ya\nloka-vyatikaram ca tam\nmatarit ca viisudevasya\nsanjahiiriirjuno dvayam\npraja\n\n-\n\nthe people in general; upadrav am-disturbance; iilak� ya-having\n\nseen it; loka-the planets; vyatikaram- destruction; ca-also; tam-that;\nmatam\n\nca-and\n\nthe\n\nopinion;\n\nviisudevasya-of\n\nVasudeva,\n\nSri\n\nsa ii ja h ara-ret racted ; a rju na� -A rj un a; dvayam-both the weapons.\n\nKr�l)a;\n\nTRANSLATION\nThus seeing the disturbance of the general populace and the imminent\ndestruction of the planets,\n\nArjuna at once retracted both brahmastra\n\nweapons, as Lord Sri Kr��a desired.\nPURPORT\nThe theory that the modern atomic bomb explosions can annihilate the\nworld is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on\nthe supreme will of the Supreme Lord because without His will or sanction\nnothing can be built up or destroyed. It is foolish also to think that natural\nlaws are ultimately powerful. Material nature's law works under the direction of the Lord, as it is confirmed in the Bhagavad-gitii. The Lord says\nthere that natural laws. work under His supervision. The world can be\ndestroyed only by the will of the Lord and not by the whims of tiny\npoliticians. Lord\n\nSri Kr��a desired that the weapons released by both\n\nDrau�i and Arjuna be withdrawn, and it was carried out by Arjuna at\n\n", "SB1.1#p0386": "Text 34)\n\n353\n\nThe Son of Drm;ta Punished\n\nonce. Similarly, there are many agents of the all-powerful Lord, and by\nHis will only can one execute what He desires.\nTEXT 33\n\nml 3T1� �·\nC'\n\n��uf iTT..'isting.\nSo in either case ASvatthama was the representative of Drol)iiciirya , and\ntherefore killing Asvatthama would be like killing Drol)iicarya. That was\nthe argument of Draupadl against the killing of Asvatthama.\nTEXT 46\n\n� '=Ill� �Nlll lter��;f\n\n��I\n�;{ �fu sn� t.�ti �'f41'��: ������\ntad dharmajiia mahii-bhiiga\nbhavadbhir gauravam kulam\nv.rjinam niirhati priiptum\npujyam vandyam abhik�rasa[l.\ntat-therefore; dharmajiia-one\n\nwho\n\nis\n\naware\n\nof the principles of\n\nreligion; mahii - bhiiga-the most fortunate; bhavadbhi[l.-by your good self;\n\ngauravam- gl orified; kulam-the f amily; v_rjinam-that which is p ainful ;\nna-not; arhati-does deserve; priiptum-for obtaining; pujyam-the worshipful; vandyam-respectful; abhik�rasa[t-constantly.\nTRANSLATION\n\n0 most fortunate one who knows the principles of religion, it is not\ngood for you to cause grief to glorious family members who are always\nrespectable and worshipful.\n\n", "SB1.1#p0399": "[Canto 1, Ch. 7\n\nSrimad-Bhagavatam\n\n366\n\nPURPORT\n\nA slight insult for a respectable family is sufficient to invoke grief.\n\nTherefore, a cultured man should always be careful in dealing with worship­\n\nful family members.\nTEXT 47\n\nmii rodid asya janani\ngautami patidevatii\nyathiiham mrta-vatsii \"rta\nrodimy asru-mukhi muhu[l,\nmii-do not; rodit-make cry; asya-his; janani- mother; gantami-the\n\nwife of Drol)a;patidevatii-chaste;yathii-as has; aham- myself ; mrta-vatsii\n-one whose child is dead; iirtii- distressed; r odimi- crying; asru-mnkhi­\n\ntears in the eyes; mnhu[l,-constantly.\n\nTRANSLATION\nMy lord, do not make the wife of Dro�adirya cry like me. I am\n\naggrieved for the death of my sons. She need not cry constantly like me.\nPURPORT\n\nSympathetic good lady as she was, Srimatl Draupadi did not want to\n\nput the wife of Dro�acarya in the same position of childlessness, both from\nthe point of motherly feelings as well as from the respectable position\n\nheld by the wife of Dro�acarya.\n\nTEXT 48\n�\n\n\"\"\n\n.\n\n.\n\n�: �� ;t��\n\n�\n\n\"\n\n,...\n\n���HT��Rlfrll: I\n�� � \"SI���l� �:n�il;;� ���� ll'a(;ll\nyai[l, kopitam brahma-kulam\nriijanyair ajitiitmabhi[l,\n\n", "SB1.1#p0400": "Text 49]\n\nThe Son of Dror;ta Punished\n\n367\n\ntat kulam pradahaty iisu\nsiinubandham suciirpitam\nyaift-by those; h opitam -enraged; brahma-kulam-the order of the\nbriihmar-as;\n\nriijanyai[l-by the administrative order; ajita -unrestricted;\n\niitmabhift-by oneself; tat-that;\n\nku lam\n\n-\n\nf amily ; pradahati-is burnt up;\n\niisu-within no time; s a a nuba ndham-together with family members; sucii-\n\na rp itam\n\n-\n\nbeing put into grief.\nTRANSLATION\n\nIf the kingly administrative order, which is unrestricted in sense control, offends the brahma�a order and enrages them, then the fire of that\nrage burns up the whole body of the royal family and brings grief upon\n\nall.\nPURPORT\nThe briihmar-a order of society, or the spiritually advanced caste or\ncommunity and the members of such highly elevated families, were always\nheld in great esteem by the other subordinate castes, namely the administrative kingly order, mercantile order and the laborers_\nTEXT 49\n\n��\n\n� rtrrT.� �ui f;{��t� «if � I\n<:'\n\n\"\"\n\n\"\" ,...\n\n�T�Wf{�:'SRtt��T�T: 11��11\nsiita uviica\ndharmyam nyiiyyam sa-karur-am\nnirvyalikam samam mahat\nriijii dhanna-suto riijii yiil).\npratyanandad vaco dvijiift\nsiital). uviica- Su ta Gosvaml said; dha rmya m\n\nreli gion; nyiiyyam-j ustice ;\n\nsa-karu!wm\n\n-\n\nfull\n\nj ust to the principles of\n\n-\n\nof\n\nmercy; nirvyalikam­\n\nwithout duplicity in dharma; s amam -eq uity ; mahat -glorious ; riijii-the\nKing; dharma-sutal).-son; rii j iiyiil). - by the Queen ;pratyananda t\n\nvaca/).- statements ; dvijii/).-0 biiihmat;tas_\n\n-\n\nsupported;\n\n", "SB1.1#p0401": "Srimad-Bhagavatam\n\n368\n\n[Canto l, Ch. 7\n\nTRANSLATION\nSuta Gosvami said: 0 brahma!las, King Yudhi.s�hira fully supported the\n\nstatements of the Queen, which were in accordance with the principles of\n\nreligion and were justified, glorious, full of mercy and equity and were\n\nwithout duplicity.\n\nPURPORT\nMaharaja Y udhi��hira, who was the son of D harmaraja or Y amaraja, fully\n\nsupported the words of Queen Draupadi in asking Arjuna to release\nAsvatthama. One should not tolerate the humiliation of a member of a\n\ngreat family. Arjuna and his family were indebted to the family of Dror;�adirya because of Arjuna's learning the military science from him. If\n\ningratitude were shown to such a benevolent family, it was not at all\n\njustified from the moral standpoint. The wife of Drol)iicarya, who was the\n\nhalf body of the great soul, must be treated with compassion, and she\nshould not be put into grief because of her son's death. That is com­\n\npassion. Such statements by Draupadi are without duplicity because actions\nshould be taken with full knowledge. The feeling of equality was there\n\nbecause Draupadi spoke out of her personal experience. A barren woman\n\ncannot understand the grief of a mother. Draupadi was herself a mother,\n\nand therefore her calculation of the depth of Krpi's grief was quite to the\npoint. And it was glorious because she wanted to show proper respect to a\n\ngreat family.\n\nTEXT 50\n\n�:����:1\n�if.{Fl_��etf�� :qJ� trY���: 11'-'oll\nnakulal). sahadevas ca\nyuyudhiino dhanaiijaya[l\nbhagaviin devaki-putro\nye ciinye yiiS ca yo§ita[l\nnakulai). Nakula ; sahadeva[l Sahadeva; ca and ; yuyudhiina[l-Satyaki;\ndhananjayai).-Arj una ; bhagaviin-the Personality of Godhead; devakipu t ra l). the son of Devaki, Lord Sri Kr�J;ta; ye- those ; ca-and; any�\nothers ; yiil). those ; ca and ; yo�ita/:1 ladies.\n-\n\n-\n\n-\n\n-\n\n-\n\n-\n\n-\n\n", "SB1.1#p0402": "Text 52)\n\n369\n\nThe Son of Drm;ta Punished\nTRANSLATION\n\nThe younger brothers of the King, N akula and Sahadeva and also\n\nSatyaki and Arjuna, the Personality of Godhead Lord Sri Kr�l).a, son of\nDevaki, and the ladies and others all unanimously agreed with the King.\nTEXT 51\n\n� m� �({1'{ �: �: 1\n;r$�����ma_�li�Z II\ntatriihiimar§ito bhimas\ntasya sreyiin vadha[l smrta[l\nna bhartur niitmanas ciirthe\nyo 'han suptiin siSiin vrthii\ntatra-thereupon; aha-said; amar§ita/:t-in an angry mood; bhima1;Bhima; tasya-his; sreyan-ultim ate good; vadha[l-killing; sm.rta[l-recorded; na-not; bhartu[l-of the master; na-nor; iitmana[l-of his own self;\nca-and; arthe-for the sake of; ya[l-one who; ahan-killed; suptiinsleep ing; siSiin-.children; v.rthii-without purpose.\nTRANSLATION\nBhima, however, disagreed with them and recommended killing this\nculprit who, in an angry mood, had murdered sleeping children for no\npurpose and for neither his nor his master's interest.\nTEXT 52\n\n� m�« �'Nm� �i.jf: 1\n3TT� � ��� �f� ����II\nnisamya bhima-gaditarh\ndraupadyas ca catur-bhuja[l\nalokya vadanarh sakhyur\nidam iiha hasann iva\nnisamya-just\n\nafter\n\nhearing;\n\nbhima-Bhima;\n\ngaditam-spoken\n\nby;\n\ndraupadyii[l-of Draupadi; ca-and; catur-bhuja[l-the four-handed (Person-\n\n", "SB1.1#p0403": "370\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 7\n\nality of Godhead); U:lokya-having seen; vadanam-the face; sakhyu[l.-of\nHis friend; idam-this; aha-said; hasan-smiling; iva-as if.\n\nTRANSLATION\nCaturbhuja� [the four-armed one], or the Personality of Godhead,\n\nafter hearing the words of Bhima, Draupadi and others, saw the face of\nHis dear friend Arjuna, and He began to speak as if smiling.\n\n·\n\nPURPORT\nLord Sri Kr�!la had two arms, and why He is designated as four-armed is\n\nexplained by Sridhara Sviimi. Both Bhima and Draupadi held opposite\n\nviews about killing Asvatthiimii. Bhima wanted him to be immediately\n\nkilled, whereas Draupadi wanted to save him. We can imagine Bhima\n\nready to kill while Draupadi is obstructing him. And in order to prevent\nboth of them; the Lord discovered another two arms. Originally, the\nprimeval Lord Sri, Kr�!la displays only two arms, but in His Narayal)a\n\nfeature He exhibits four. In His Niirayal)a feature He resides with His\n\ndevotees in the V aiku!ltha planets, while in His original Sri Kr�!la feature\nHe resides in the Kr�!laloka planet far, far above the Vaiku!ltha planets in\n\nthe spiritual sky. Therefore, if Sri Kr�!la is called caturbhujafi., there is no\ncontradiction. If need be He can display hundreds of arms. as He exhibited\n\nin His visva-riipa shown to Arjuna. Therefore, one who can display htm­\n\ndreds and thousands of arms can also manifest four whenever needed.\n\nWhen Arjuna was perplexed about what to do with Asvatthiimii, Lord\n\nSri Kr�!la, as very dear friend of Arjuna, voluntarily took up the matter\n\njust to make a solution. And He was smiling also.\n\nTEXTS 53-54\n\n�•lcd?JcUaa\n� � 3llmwft �: I\n��Fwmi qfffi��;J'{_ 11��11\n� m� � ��€(11f+4.1�n � 1\n6Ft � ltt� q]� �iter � ll�'dll\nsri bhagavan uviica\nrahma-bandhur\nna hantavya\nb\niitatiiyi vadhar-ha'{ta{l.\n\n", "SB1.1#p0404": "Texts 53-54]\n\nThe Son of Drot:ta Punished\n\n371\n\nmayaivobhayam iimniitarit\nparipiihy anusasanam\nkuru prati.Srutarit satyarit\nyat tat siintvayatii priyiim\npriyarit ca bhima-senasya\npiinciilyii mahyam eva ca\nsri bhagaviin-the Personality of Godhead; u viica-said; brahma-bandhuft\n\n-the relative of a briihmarw; na-not; hantavyaft-to be killed; iitatiiyithe aggressor; vadhiil;-hana!t-is due to\n\nbe killed; maya-by Me; eva­\n\ncertainly; ubhayam-both; iimnatam-described according to rulings of the\n\nauthority; paripahi-just carry out; anusiisanam-rulings; kuru-just abide\n\nby; prati.Srutam-as promised by; sat) am-tru th; )'at tat-that which;\n'\n\nsiintva)rata-while pacifying; pri)'am-dear wife; priyam-satisfaction; ca­\n\nalso; bhima-senas)'a-of Sri Bhimasena; paizcalya!t-of Draupadi; mahyam\n-unto Me also; eva-certainly; ca-and\n\n.\n\nTRANSLATION\nThe Personality of Godhead Sri Krllf!a said: A friend of a brahmat:ta is\n\nnot to be killed, but if he is an aggressor he must be killed. All these\n\nrulings are in the scriptures, and you should act accordingly. You have to\nfulfill your promise to your wife, and you must also act to the satisfaction\n\nof Bhimasena and Me.\n\nPURPORT\nArjuna was perplexed because Asvatthama was to be killed as well as\n\nspared according to different scriptures cited by different persons. As a\n\nbrahma-bandhu, or a worthless son of a brahma'!a· Asvatthama was not to be\nkilled, but he was at the same time an aggressor also. And according to the\n\nrulings of Manu, an aggressor, even though he be a briihmarta (and what to\n\nspeak of an unworthy son of a brahmarta), is to be killed. Dropacarya was\n\ncertainly a briihmarta in the true sense of the term, but because he stood\n\nin the battlefield he was killed. But although Asvatthama was an aggressor,\n\nhe stood without any fighting weapons. The ruling is that an aggressor,\n\nwhen he is without weapon or chariot, cannot be killed, All these were\ncertainly perplexities. Besides that, Arjuna had to keep the promise he had\n\nmade before Draupadi just to pacify her. But h� also had to satisfy both\nBruma and Kr�qa, who advised killing him. This dilemma was present\n\nbefore Arjuna, and the solution was awarded by Kr�qa.\n\n", "SB1.1#p0405": "Srimad-Bhagavatam\n\n372\n\n[Canto l, Ch. 7\n\nTEXT 55\n�a'��\n\n$: � (�(U+t¥.�tru;u I\n\nmar ;:{('R � r� •� ll'-''-'11\nsuta uviica\narjuna� saha sii \"jniiya\nharer hiirdam athiisinii\nmarim jahiira murdhanyam\ndvijasya saha murdhajam\nsuta!t-Suta\n\nGosvaml;\n\nuvaca-said; arjuna!t-Arjuna; sahasii-just\n\nat\n\nthat time; iijriiiya-knowing it; harelt-of the Lord; hardam-motive; atha\n-thus;\n\nasinii-by\n\nmurdhanyam-on\n\nthe\nthe\n\nsword;\nhead;\n\nmarzim-the\n\ndvijasya-of\n\njewel;\n\njahiira-separated;\n\nthe twice-born; saha-with;\n\nmurdhajam-hairs.\n\nTRA NS LATI ON\n\nJust then Arjuna could understand the motive of the Lord by His\nequivocal orders, and thus with his sword he severed both hair and jewel\nfrom the head of A8vatthama.\nPURPORT\nContradictory orders of different persons are impossible to carry out.\nTherefore a compromise was selected by Arjuna by his sharp intelligence,\nand he separated the jewel from the head of A.Sv atthama which was as\ngood as cutting off his head, and yet his life was saved for all practical\npurposes. Here ASvatthama is indicated as twice-born. Certainly he was\ntwice-born, but he fell down from his position, and therefore he was properly punished.\n\nTEXT 56\n\nRQ� 't�lwtl\"li 'll�(�ql(c:tSI+t( I\n� � it.f ftliit(INt(q(q 11'-\\ �II\nvimucya rasaniibaddham\nbiila-hatyii-hata-prabham\n\n", "SB1.1#p0406": "Text 57)\n\n373\n\nThe Son of DroJ;la Punished\ntejasii _martinii hinarh\nsibiriin nirayiipayat\n\nvimucya-after releasing him; rasanii-baddham-from the bo n dage of\nropes; bala-hatya-infanticide; hata-prabham-loss of bodily luster; tejasaof the strength of; martina-by the jewel; hinam-being deprived of; sibiriit\n-from the camp; niraya-apayat-drove him out.\nTRANSLATION\nHe [ Asvatthama] had already lost his bodily luster due to infanticide,\nand now, moreover, having lost the jewel from his head, he lost even more\nstrength. Thus he was unbound and driven out of the camp.\nPURPORT\nThus being insulted\n\n,\n\nthe humiliat ed Asvatthama was simultaneou sly\n\nkilled and not killed by the intelligence of Lord Kr��a and Arjuna\n\n.\n\nTEXT 57\n\nvapanarh dravifliidiinarh\nsthaniin niryiipartarh tathii\ne§a hi brahmabandhuniirh\nvadho nanyo ,sti daihika�\nvapanam-cleaving the hairs from the head; dravirta-wealth; adiinamforfeiting; sthiiniin-from the residence; niryiipap.am-driving away; tathiialso; e�a�-all these; hi-certainly; brahma-bandhuniim-of the relatives of\nthe briihmarta; vadha�-killing; na-not; anya�-any other method; astithere is; daihika�-in the matter of the body.\nTRANSLATION\nCutting the hair from his head, depriving him of his wealth and driving\nhim from his residence are the prescribed punishments for the relative of\na brahma�a. There is no injunction for killing the body.\n\n", "SB1.1#p0407": "Srimad-Bhagavatam\n\n374\n\n[Canto 1, Ch. 7\n\nTEXT 58\n\"\n\n\"'t'\n\n��ll€filtl(l: �� �: m: �urn 1\n�t �t � ��unf� ����II\nputra-sokiituriift saroe\npiir-!iaviift saha knTJayii\nsviiniirit mrtiiniirit yat kr:tyarit\ncakrur nirharar-iidikam\nputra-son; soka- bereavement; iituriift-overwhelmed with; sa ro.e - all of\n\nthem; piir-!iaviift-t he sons of Pap�u; saha-along with; k!§T) ayii- wit h\n\nDraupadi; sviiniim-of the kinsmen; mrtiiriii m-of the dead; yat- what;\n\nkrtyam - ou ght to be done; cakruft-did perform; n irha ra r- a-adika m- under takable.\n\nTRANSLATION\nThereafter, the sons of P��u and Draupadi, overwhelmed with grief,\nperformed the proper rituals for the dead bodies of their relatives.\n\nThus end the Bhaktivedanta purports of the First C anto, Seventh\n\nChapter, of the Sr!mad-Bhagavatam, entitled \"The Son of Drorta Punished.\"\n\n", "SB1.1#p0408": "", "SB1.2#p0001": "", "SB1.2#p0002": "His Divine Grace\nA.C. Bhaktivedanta Swami Prabhupada\n\n", "SB1.2#p0003": "Plate 1 Just to protect the progeny of the Kuru dynasty,\nembryo of Uttara by His personal energy. (p. 388)\n\nSrf Kw.ta covered the\n\n", "SB1.2#p0004": "Plate 2\n\nQueen Kuntf addressed Lord K.J:�Qa as He started for home. (p. 390)\n\n", "SB1.2#p0005": "Plate 3 Mother Yasoda wanted to make a show of punishment for her transcendental\n\nchild. (p. 411)\n\n", "SB1.2#p0006": "Plate 4 Kmta has very kindly come before Bhl�madeva while his life is ending. (p. 464)\n\n", "SB1.2#p0007": "Plate 5 Although Bhi�madeva\n\nlay on the bed of arrows for three days, he did not\n\naccept water when it was offered. But then Arjuna, understanding his mind, shot an\narrow in the ground, causing mother Ganges River to come up and enter the mouth of\nBhl�madeva.\n\n", "SB1.2#p0008": "Plate 6 In obedience to the command of His friend, Lord Sri K{�I}a pointed out the\nenemies. (p. 487)\n\n", "SB1.2#p0009": "Plate 7 \"He got down from the chariot, took up its wheel, and ran towards me\nhurriedly,just like a lion goes to kill an elephant.\" (p. 490)\n\n", "SB1.2#p0010": "Plate 8\n\nK��l).a's deep loving attitude attracted the damsels of Vrajadhama. (p. 495)\n\n", "SB1.2#p0011": "Plate 9 The go piS imitated the characteristic movements of the Lord.\n\n(p. 495)\n\n", "SB1.2#p0012": "Plate 10 K{�I).a departed from the city of Hastinapura. (p. 549)\n\n", "SB1.2#p0013": "Plate II The citizens of Dvaraka, having heard the vibration of K��Qa's conchshell,\nran towards Him fast. (p. 557)\n\n", "SB1.2#p0014": "Plate 12 The queens first embraced the Lord in the innermost recesses of their hearts.\nThen they embraced Him visually, and then they sent their sons to embrace Him.\n\n(p. 592)\n\n", "SB1.2#p0015": "Plate 13 King Yudhi�t.hira, very much satisfied by the birth of Maharaja Parik�it, had the purificatory birth\n\nceremony performed. (p. 622)\n\n", "SB1.2#p0016": "Srlmad-Bhagavatam\n\n", "SB1.2#p0017": "ALL GLORY TO SRT GURU AND GAURANGA\n\nSrlmad-Bhagavatam\nof\n\nK�SNA-DVAIPAYANA VYASA\n\nkunty uviica\nnamasye puru�am tviidyam\nisvaram prakrteft param\nalak�yam sarva-bhutiiniim\nantar bahir avasthitam (p. 391)\n\n", "SB1.2#p0018": "OTHER BOOKS by\nHis Divine Grace A.C. Bhaktivedanta swami Prabhupada\n\nBhagavad-gitii As It Is\nTeachings of Lord Caitanya\nKr§!la, the Supreme Personality of Godhead (2 volumes)\n\nEasy Journey to Other Planets\nKr§!lU Consciousness: The Topmost Yoga System\nThe Nectar of Devotion\nThe Krfi!la Consciousness Movement is the Genuine Vedic Way\nBack to Godhead Magazine (Founder)\n\n", "SB1.2#p0019": "Srimad-Bhagavatam\nFirst Canto\n\"Creation\"\n\n\n\nWith the Original Sanskrit Text,\nIts Roman Transliteration, Synonyms,\nTranslation and Elaborate Purports by\n\nHis Divine Grace\nA.C. Bhaktivedanta swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\n•\n\nTHE BHAKTIVEDANTA BOOK TRUST\nNew York\n\n·\n\nLos Angeles\n\n·\n\nLondon\n\n·\n\nBombay\n\n", "SB1.2#p0020": "Readers interested in the subject matter of this book\nare invited by the International Society for Krishna Consciousness\nto correspond with its Secretary.\n\nInternational Society for Krishna Consciousness\n3959 Landmark Street\nCulver City, California 90230\n\n© 1972 the Bhaktivedanta Book Trust\nALL RIGHTS RESERVED\n\nLibrary of Congress Catalogue Card Number: 70-127183\nInternational Standard Book Number: 0-912776-29-3\n\nPrinted by Dai Nippon Printing Co., Ltd., Tokyo, Japan\n\n", "SB1.2#p0021": "TABLE OF CONTENTS\nCHAPTER EIGHT\n\nPrayers by Queen KuntT and ParTk�it saved\n\n375\n\nMourning of the Kuru Family\n\n376\n\nMaharaja Yudhi�thira Begins to Reign\n\n379\n\nParik�it Saved by Lord Kr�t:Ja\n\n382\n\nThe All-Powerful Lord\n\n388\n\nPrayers by Kunti\n\n390\n\nThe Lord Is Beyond the Range of the Senses\n\n392\n\nKr�t:Ja, the Son of Vasudeva and N anda\n\n395\n\nHis Transcendental Position\n\n397\n\nAristocracy Is a Disqualification for a Devotee\n\n402\n\nLord Kr�t:Ja, a Mystery for Nondevotees\n\n408\n\nKunti and Yasoda\n\n411\n\nKunti's Feelings of Separation\n\n420\n\nMaharaja Yudhi�thira's Feelings of Sorrow\n\n432\n\nCHAPTER NINE\n\nThe Passing Away of BhT�madeva\nin the Presence of Lord Kf$Oa\n\n439\n\nPreparation for Bhi�madeva's Passing A way\n\n439\n\nAssembly of All Learned Scholars\n\n443\n\nHis Sympathy for the Pal)�avas\n\n452\n\nHis Astonishment at the Pal)�avas' Plight\n\n456\n\nSupernatural Power Recognized\n\n457\n\nEstimation of Kr�t:Ja by Bhi�madeva\n\n459\n\nv\n\n", "SB1.2#p0022": "Vl\n\nMaharaja Yudhi��hira Instructed by Blu�ma\n\n468\n\nBhi�ma's Prayer for Kr�l)a\n\n479\n\nLord Kr�l)a's Beauty on the Battlefield\n\n482\n\nFighting in Devotional Service\n\n487\n\nKr�l)a Served by Martial Spirit\n\n489\n\nThe Fighters' Salvation in the Presence of the\nLord\nBhi�madeva Breathes His Last\n\n492\n502\n\nCHAPTER TEN\nDeparture of Lord Kr�oa for ovaraka\n\nsn\n\nThe Government of Maharaja Yudhi��hira\n\n511\n\nThe Lord Satisfied\n\n512\n\nThe World State Under One Ruler\n\n513\n\nProsperity of the World\n\n514\n\nNature's Gifts\n\n516\n\nPeople Free from All Anxieties\n\n519\n\nThe Lord's Returning Home\n\n521\n\nSeparation Keenly Felt\n\n522\n\nFarewell to the Lord\n\n524\n\nA Scene of Spiritual Atmosphere\n\n526\n\nLadies Talk Philosophy\n\n531\n\nThe Estimation of Lord Kr�l)a\n\n533\n\nThe Object of Vedic Knowledge\n\n538\n\nThe Lord's Specific Appearance\n\n539\n\nGlorified Families\n\n541\n\nDvaraka More Than Heaven\n\nS42\n\nGlory to the Women Whose Husband Is the Lord\n\n545\n\nAffection of the King for Kr�l)a\n\n550\n\nProvinces the Lord Passed Through\n\n551\n\n", "SB1.2#p0023": "VLl\n\nCHAPTER ELEVEN\nLord Kr�r:ta's Entrance into ovaraka\n\n555\n\nThe Lord's Arrival Heralded\n\n555\n\nDescription of Dviirakii\n\n565\n\n�M�G�\n\n�7\n\nFestive Mood\n\n568\n\nCleansed Roads Sprinkled with Scented Water\n\n569\n\nHouses Decorated\n\n570\n\nDevotee Prostitutes\n\n575\n\nThe Lord's Blessings for All\n\n579\n\nFestival of Seeing the Lord\n\n586\n\nThe Lord Meets His Mothers\n\n588\n\nFeelings Expressed\n\n590\n\nMission Fulfilled\n\n595\n\nThe Lord's Family Life Explained\n\n597\n\nHis Transcendence\n\n599\n\nHis Potency Inconceivable\n\n602\n\nWomanly Estimate of the Lord\n\n604\n\nCHAPTER TWELVE\nBirth of Emperor ParJk�it\n\n607\n\nMaharaj a Yudhi�thira, the Welfare King\n\n611\n\nHis Widespread Fame\n\n613\n\nHis Nonattachment to Material Happiness\n\n614\n\nParik�it Observes the Lord in the Womb\n\n615\n\nHis Thumb-like Shape\n\n616\n\nFour-handed Lord, Revolving His Club\n\n617\n\nParik�it Takes Birth at an Auspicious Moment\n\n621\n\nBirth Ceremony of Parik�it\n\n622\n\nThe King's Charity\n\n624\n\n", "SB1.2#p0024": "vnt\n\n'\n\nThe Briih martas Foretelling\n\n628\n\nThe King's Inquiry on Parik�it's Future\n\n629\n\nParik�it's Future Foretold\n\n631\n\nComparison to Great Souls\n\n632\n\nHis Sad Death Foretold\n\n647\n\nWhy He Was Known as Parik�it\n\n651\n\nThe Kiug Performs Yajiias\n\n656\n\nThe Lord Goes Back With Arjuna\n\n660\n\n", "SB1.2#p0025": "CHAPTER EIGHT\n\nPrayers by aueen KuntT\nand ParTk$it saved\nTEXT 1\n\n��\n3l?t � �r;rt\n\n���IUt:�i¥1.:.0!31{_ I\n\n� �un rrwr:rf �Ht�� ��: �: II � II\nsiita uviica\natha te samparetiiniim\nsviiniim udakam icchatiim\ndatum sa k!§IJii gangiiyiirh\npuraskrtya yayu/;1. striya/;1.\nsuta/;1. uvaca- Su ta said; atha-thus; te-the Paryl)avas; samparetanam­\n\nof the dead; sviiniim-of the relatives; udakam-water; icc ha tiim-willing to\nhave; diitum-to deliver; sa lzr�rtiift-along with Lord Kr�rya; gan giiy iim-on\nthe Ganges; puras lqtya- p u tting in the front; yayuft -went; striyaft - the\nwomen.\nTRANSLATION\nSiita Gosvami said:\n\nThereafter the Pa�� av as, desiring to deliver water\n\nto the dead relatives who had desired it, went to the Ganges with Lord\nKr��a. The ladies walked in front.\nPURPORT\nTo date it is the custom in the Hindu society to go to the Ganges or to\nany other sacred river to take bath when death occurs in the family. Each\nof the family members pours out a potful of the Ganges water for the\ndeparted soul and walks in a procession, with the ladies in the front. The\n\n375\n\n", "SB1.2#p0026": "Srimad-Bhiigavatam\n\n376\n\n[Canto 1, Ch. 8\n\nPar;J.slavas also followed the rules more than five thousand years ago. Lord\nK[�r;J.a, being a cousin of the Par;J.slavas, is also amongst the family members.\nTEXT 2\n\nte niniyodakarh saroe\nvilapya ca bhrsarh punaft\niiplutii hari-piidiibjarajafl, puta sarij jale\nte-a!l of them; niniya-having offered; u.dakam-water; sarve-every one\nof them; vilapya-having lamented; ca-and; bl![sam-sufficiently;punaf!,again; iiplutiifl,-took bath;hari-piidiibja-lotus feet of the Lord;rajafl,-dust;\npiita-purified; sarit-of the Ganges; jale-in the water.\nTRANSLATION\nHaving lamented over them and sufficiently offered Ganges water,\nthey bathed in the Ganges, whose water is sanctified due to being mixed\nwith the dust of the lotus feet of the Lord.\nTEXT 3\n\n�f;j W!Rf mR� �1{_ I\n���'l�t;tiJff����: II� II\ntatriisinarh kuru-patirh\ndhrtarii�trarh sahiinujam\ngiindhiirirh pu tra-sokiirtiirh\nprthiirh knTJ.iirh ca miidl.m1afl,\ntatra-there; iisinam-sitting;\ndh_rtarii§tram-Dhrtara�tra;\n\nsaha\n\nkuru-patim-thc\nanujam-with\n\nKing\nhis\n\nof the\n\nyounger\n\nKurus;\nbrother;\n\ngiindhiinm-Gandhari; putra-son; soka-artam-overtaken by bereavement;\np.rthiim-Kunti; knrziim-Draupadi; ca-also; miidhavaft-Lord Sri Kr�T)a.\n\n", "SB1.2#p0027": "Prayers by Queen Kunti\n\nText 4)\n\n377\n\nTRANSLATION\nThere the King of the Kurus, Maharaja Y udhi�thira, along with his\nyounger brothers, Dhrtalii�tra, Gandhari, Kunti, Draupadi and also Lord\nall sat, overwhelmed with grief .\nKrsna\n.\n.\n.\n\n'\n\nPURPORT\nThe Battle of Kuruk�etra was fought between family members, and thus\nall affected persons were also family members like\n\n1aharaja Yudhi�tfrira\n\nand brothers, Kunti, Draupadi, Subhadra, Dhrtara�tra, Gandhari and her\ndaughters-in-law, etc. All the principal dead bodies were in some way or\nother related with each other, and therefore the family grief was combined. Lord Kr�!la was also one of them as a cousin of the Pa!l�avas and\nnephew of Kunti, as well as brother of Subhadra, etc. The Lord was,\ntherefore, equally sympathetic toward all of them, and therefore He began\nto pacify them befittingly.\n\nsiintvayiimiisa munibhir\nhata-bandhiiii suciirpitiin\nbhiite§U kiilasya gatirh\ndarsayan napratikriyiim\n\nyiimasa- pacified ; m u nibhift - along with the munis present there;\n\ns iintv a\n\nhata-bandhun-those who lost their friends and relatives; sncarpitan-all\nshocked and affected; bh ut e § n\n\n-\n\nunto the living beings; kalasya-of the\n\nsupreme law of the Almighty; gatim- reactions ; da rs ay an- demonstr a ted;\nna-no; pratik riyiim- remedi al measures.\n\nTRANSLATION\nLord Sri Kr�!la and the munis began to pacify those who were shocked\nand affected, citing the stringent laws of the Almighty and their reactions\nupon living beings.\n\n", "SB1.2#p0028": "378\n\nS rim ad Bhagavatam\n-\n\n[Canto l, Ch. 8\n\nPURPORT\nThe stringent laws of nature under the order of the Supreme Personality\nof Godhead cannot be altered by any living entity. The living entities are\neternally under the subjugation of the Almighty Lord. The Lord makes all\nthe laws and orders, and these laws and orders are generally called dharma\nor religion. No one can create any religious formula. Bona fide religion is\nto abide by the orders of the Lord. The Lord's orders are clearly declared\nin the Bhagavad-gitii. Everyone should follow Him only or His orders, and\nthat will make all happy, both materially and spiritually. As long as we are\nin the material world, it is our duty to follow the orders of the Lord, and\nif by the grace of the Lord we are liberated from the clutches of the\nmaterial world, then in our liberated stage also we can render transcendental loving service unto the Lord. In our material stage we can neither\nsee ourselves nor the Lord for want of spiritual vision. But when we are\nliberated from the material affection and are situated in our original\nspiritual form we can see both ourselves as well as the Lord face to face.\nMukti means to be reinstated in one's original spiritual status after giving\nup the material conception of life. Therefore, human life is specifically\nmeant for qualifying ourselves for this spiritual liberty. Unfortunately,\nunder the influence of illusory material energy, we accept this spot-life for\na few years only as our permanent existence and thus become illusioned\nby possessing so-called country, home, land, children, wife, community,\nwealth, etc., which are false representations created by miiyii (illusion).\nAnd under the dictation of miiyii, we fight \\vith one another to protect\nthese false possessions. By cultivating spiritual knowledge, we can realize\nthat we have nothing to do with all this material paraphernalia. Then at\nonce we become free from material attachment. And this clearance of the\nmisgivings of material existence at once takes place by association of the\nLord's devotees who are able to inject the transcendental sound into the\ndepth of the bewildered heart and thus make him practically liberated\nfrom all lamentation and illusion. That is a summary of the pacifying\nmeasures for those affected by the reaction of stringent material laws,\nexhibited in the forms of birth, death, old age and disease,. insoluble\nfactors of material existence. The victims of war, namely, the family\nmembers of the Kurus, were lamenting the problems of death, and the\nLord pacified them on the basis of knowledge.\nTEXT 5\n\n�m�: � ���-- 1\nt�RtM�T� �: �q�: II� II\n\n", "SB1.2#p0029": "Prayers by Queen Kunti\n\nText 5)\n\n379\n\nsiidhayitviijiita-satro�\nsvam riijyarh kitavair hrtam\nghiitayitviisato riijiia�\nkaca-sparsak§atiiyu§a�\nsadh ayitvii\n\nsvam\n\nrajyam\n\n-\n\nhaving executed; aj a t a satro�\n\n-\n\n-\n\now n kingdom; kitava0\n\n-\n\n-\n\nof one who has no enemy;\n\nby the clever (Duryodhana and\n\nparty); hrtam-usurped; ghii tayitvii- having killed; asata [l - the unscrupulous;\n\nriijrwlJ-of\n\nhandled; T.:§ata\n\n-\n\nthe\n\nqueen's;\n\nkaca-bunch\n\nof\n\nhair;\n\nspars'a -roughiy\n\ndecreased ; iiyu§a/:1--by the duration of life.\n\nTRANSLATION\nThe clever Duryodhana and his party cunningly usurped the kingdom\nof Yudhi�thira, who had no enemy. By the grace of the Lord, the recovery\nwas executed, and the unscrupulous kings who joined with Duryodhana\nwere killed by Him. Others also died, their duration of life being decreased\nfor their having roughly handled the hair of Queen Draupadi.\nPURPORT\nIn the glorious days, or before the advent of the age of Kali, the\n\nbriihma[tas, the cows, the women, the children and the old men were\nproperly given protection.\nL The protection of the briihmartas maintains the institution of varrta\n\nand iiSrama, the most scientific culture for attainment of spiritual life.\n\n2. The protection of cows maintains the most miraculous form of food,\ni.e., milk for maintaining the finer tissues of the brain for understanding\nhigher aims of life.\n\n3. The protection of women maintains the chastity of society by which\nwe can get a good generation for peace, tranquility and progress of life.\n\n4. The protection of children gives the human form of life its best\nchance to prepare the way of liberty from material bondage. Such protection of children begins from the very day of begetting a child by the\npurificatory process of Garbhiidhiina-sarhskiira, the beginning of pure life.\n\n5 . The protection of the old men gives them a chance to prepare them .\n\nselves for better life after death. This complete outlook is based on factors\nleading to successful humanity as against the civilization of polished cats\nand dogs.\nThe killing of these innocent creatures is totally forbidden because even\nby insulting them orre loses one's duration of life. In the age of Kali they\n\n", "SB1.2#p0030": "[Canto 1, Ch. 8\n\nSrimad-Bhagavatam\n\n380\n\nare not properly protected, and therefore the duration of life of the\n\npresent generation has shortened considerably. In the Bhagavad-gitii it is\nstated that when the women become unchaste for want of proper pro­\n\ntection, there are unwanted children called varr-a-smikaras. To insult a\nchaste woman means to bring about disaster in the duration of life.\nDutt5asana, a brother of Duryodhana, insulted Draupadi, an ideal chaste\nlady, and therefore the miscreants died untimely. These are some of the\nstringent laws of the Lord, mentioned above.\nTEXT 6\n\n���� f����t I\n��: tftq;( W� ��ffi� II� II\nyiijayitvasvamedhais tam\ntribhir uttamakalpaka*\ntad-yasa� piivanarh dik§u\nsata-manyor iviitanot\nyiijayitvii- by\n\nperforming; asvamedhaif!-yajiia\n\nsacrificed; tam-him\nkalpakaif!\ntat-that;\n\n-\n\n(King\n\nYudhi�thira); tribhif!\n\nin which a horse is\n-\n\nthr ee;\n\nu ttama-best ;\n\nsupplied with proper ingredients and performed by able priests;\n\nyasa[t-fame; piivanam-virtuous ; dik§ u -all directions;\n\nsata­\n\nnwnyo[t-Iike the one who performed one hundred such sacrifices; ivalike; atanot-performed.\nTRANSLATION\nLord Sri Kr�!la caused three well-performed ASvamedha-yajiias [horse\n\nsacrifices] to be conducted by Maharaja Y udhi�thira and thus caused his\nvirtuous fame to be glorified in all directions, like that of Indra, who had\nperformed one hundred such sacrifices.\nPURPORT\nThis is something like the preface of the performances of Asvamedhayajiia by Maharaja Yudhi�thira. The comparison of 1aharaja Yudhi�thira\n\nto the King of heaven is significant. The King of heaven is thousands and\nthousands of times greater than Maharaja Yudhi�thira in opulence, yet the\n\nfame of Maharaja Yudhi�thira was not less. The reason is that Maharaja\n\n", "SB1.2#p0031": "Prayers by Queen Kunti\n\nText 7]\n\n381\n\nYudhi�thira was a pure devotee of the Lord, and by His grace only he was\n\non the level of the King of heaven, even though King Yudhi�thira per­\n\nformed only three yajiias, whereas the King of heaven performed hundreds.\n\nThat is the prerogative of the devotee of the Lord. The Lord is equal to\n\neveryone, but a devotee of the Lord is more glorified because he is always\n\nin touch with the all-great. The sun rays are equally distributed, but still\nthere are some places which are dark always. This is not due to the sun but\n\nto the receptive power. Similarly, those who are cent percent devotees of\n\nthe Lord get the full-fledged mercy of the Lord, which is always equally\ndistributed everywhere.\nTEXT 7\n\niimantrya piir-!lu-putriirhs ca\nsaineyoddhava-sarhyuta�\n\ndvaipiiyaniidibhir vipraifl.\npiijitaifl. pratipiijita�\n\niimantrya-inviting; piir-flu-putriin-all\n\nthe\n\nsons\n\nof\n\nPal).Q.u; ca-also;\n\nsaineya-Satyaki;uddhava-Uddhava;sarhyuta�-accompanied;dvaipiiyana­\n\niidibhi�-by the r�is like Vedavyasa, etc.; viprai[t- by the briihmar-as;\n\npiijitaifl.- being\nequally.\n\nworshiped; pratipujita�-also\n\nthe\n\nLord\n\nreciprocated\n\nTRANSLATION\nLord Sri Kr�!la then prepared for His departure. He invited the sons of\nPa!J.�U, after having been worshiped by the brahma!J.aS, headed by Srila\nVyasadeva. The Lord also reciprocated greetings.\nPURPORT\nApparently Lord Sri Kr�!la was a k§atriya and was not worshipable\n\nby the briihmar-as. But the briihmar-as present there, headed by Srila\n\nVyasadeva, all knew Him to be the Personality of Godhead, and therefore\n\nthey worshiped Him, but the Lord reciprocated the greetings just to honor\nthe social order that a k§atriya is obedient to the orders of the briihmar-as.\n\n", "SB1.2#p0032": "382\n\nSrimad-Bh agavatam\n\n[Canto l, Ch. 8\n\nAlthough Lord Sri Kf�pa was always offered the respects of the Supreme\nLord from all responsible quarters, the Lord never deviated from the\ncustomary usages between the four orders of society. The Lord purposely\nobserved all these social customs so that others would follow Him in the\nfuture.\nTEXT 8\n\n� �f�� m� mTfm: 1\n��sflNT�� ��'J:_II � II\nganturh krtamatir brahman\ndviirakiirh ratham iisthita�\nupalebhe 'bhidhiivantim\nuttariirh bhaya-vihvaliim\ngantu m just desiring to start; krtamati�\n-\n\nbriihmarza; dviirakiim\nseated; upalebhe\n\n-\n\n-\n\n-\n\nhaving decided; bra hman-0\n\ntowards Dvaraka; ratham-on the chariot; iisthita�­\n\nsaw; abhidhiivantim-coming hurriedly; uttariim-Uttara;\n\nbhaya-vihvaliim- being afraid.\n\nTRANSLATION\nAs soon as He seated Himself on the chariot to start for Dvaraka, He\nsaw Uttara hurrying toward Him in fear.\nPURPORT\nAll members of the family of the Pap9avas were completely dependent\non the protection of the Lord, and therefore the Lord also protected all\nof them in all circumstances. The Lord protects everyone, but one who\ndepends completely upon Him is especially looked after by the Lord. The\n\nfather is more attentive to the little son who is exclusively dependent on\n\nthe father.\n\nTEXT 9\n\n:a-aIJlll I\n\nw:rrllflfq{({ '!i\"OJiif��l� �T mtr II � \\911\nbrahma-tejo vinirmuktair\niitmajaift saha kn1Jayii\n\nprayiiriibhimukhmh kn1Jam\nidam iiha prthii sati\nbrahma-teja[l,-radiation of the brahmiistra; vinirmuktai[l,-being saved\n\nfrom; iitmajai[l,-along with\n\nprayiira-outgoing;\n\nher sons; saha-with; k_r§TJayii-Draupadi;\n\nabhimukham-towards; kn1Jam-unto\n\nLord Kr�IJ.a;\n\nidam-this; iiha-said;prthii-Kunti; sati-chas�e, devoted to the Lord.\nTRANSLATION\nThus saved from the radiation of the brahmastra, Kunti, the chaste\ndevotee of the Lord, and her five sons and Draupadi, addressed Lord Kr��a\nas He started for home.\n\nPURPORT\nKunti is described herein as sati, or chaste, due to her unalloyed devo­\n\ntion to Lord Sri Kr��a. Her mind will just now be expressed in the following prayers for Lord Kr��a. A chaste devotee of the Lord does not look to\n\nothers, namely any other living being or demigod, even for deliverance\n\nfrom danger. That was all along the characteristic of the whole family of\nthe Pat;u;lavas. They knew nothing except Kr�qa, and therefore the Lord\n\nwas also always ready to help them in all respects and in all circumstances.\n\nThat is the transcendental nature of the Lord. He reciprocates the de­\n\npendence of the devotee. One should not, therefore, look for help from\n\nimperfect living beings or demigods, but one should look for all help from\nLord Kr�!la, who is competent to save His devotees. Such a chaste devotee\n\nalso never asks the Lord for help, hut the Lord, out of His own accord, is\n\nalways anxious to render it.\n\n", "SB1.2#p0041": "Prayers by Queen Kunti\n\nText 18)\n\n391\n\nTEXT 18\n\n'!§'l'($41\"a\n\n�'� � ��nss�rm ��: � 1\n.\n�\n�'\"'\n'\"'\n3l�\nW-4 �<1l\"il'irijn���M� II ��II\nkunty uviica\nnamasye puru�am tviidyam\niSvaram prakrte� param\nalak�yarh saroa-bhutiiniim\nantar bahir avasthitam\nkunti\n\nnviica-Srimati\n\nKunti\n\nsaid;\n\nnamasye-let\n\nme\n\nhow\n\ndown;\n\npnru�am-the Supreme Person; tvii- You; iidyam-the original; iSvaram\n-the\n\ncontroller;\n\nprakrte[l-of\n\nthe\n\nmaterial\n\ncosmos; param- beyond;\n\nalak§yam-the invisible; sa roa - all; bhutiiniim-of living beings; anta�­\n\nwithin; bahi[l-without; avasthita m - e x isting.\n\nTRANSLATION\n\nSrimati Kunti said: 0 Kr�I_la, I offer my obeisances unto You because\n\nYou are the original personality and are unaffected by the qualities of the\nmaterial world. You are existing both within and without everything, yet\nYou are invisible to all.\nPURPORT\nSrimati Kuntidevi was quite aware that Kr�l)a was the original PersonaJi­\n\nty of Godhead, although He was playing the part of her nephew. Such an\n\nenlightened lady could not commit a mistake by offering obeisances unto\n\nher nephew. Therefore, she addressed Him as the original pum§a beyond\nthe material cosmos. Although all living entities are also transcendental,\n\nthey are neither original nor infallible. The living entities are apt to fall\ndown under the clutches of material nature, but the Lord is never like that.\n\nIn the Vedas, therefore, He is described as the chief amongst all living en­\n\ntities. Then again He ·is addressed as iSvara, or the controller. The living\n\nentities or the demigods like Indra, Candra, Surya, etc., are also to some\nextent isvara, but none of them is the supreme iSvara or the ultimate con­\n\ntroller. He is the paramesvara, or the Supersoul. He is both within and with-\n\n", "SB1.2#p0042": "Srimad-Bhagavatam\n\n392\n\n[Canto l, Ch. 8\n\nout. Although He was present before Sr imati Kunti as her nephew, He\nwas also within her and everyone else. In the Bhagavad-gita the Lord says\n(Bg.\n\n15.15), \"I am situated in everyone's heart, and due to Me only one\n\nremembers, forgets and is cognizant, etc. Through all the Vedas I am to\nbe known because I am the compiler of the Vedas, and I am the teacher of\nthe\n\nVedanta.\" Queen Kunt1 affirms that the Lord, although both within\n\nand without all living beings, is still invisible. The Lord is, so to speak, a\npuzzle for the common man. Queen Kunti experienced personally that\nLord Kr�':la was present before her, yet He entered within the womb of\nUttara to save her embryo from the attack of Asvatthama's brahmastra.\n\nKunt1 herself was puzzled whether Sri KH':la is all-pervasive or localized.\nIn fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the\n\nmaya energy of the Supreme Lord, and it controls the limited vision of the\nrebelled soul. It is explained as follows.\n\nTEXT 19\n\n1Wff� �0'il¥4�11-itl!J�:t¥tot�'( I\nWI� t{ml1 wro ;n� ;:r?.�T ����II\n\n¥U�\n\nmaya-javanikiicchannam\najiiiidhok§ajam avyayam\n\nna lak�yase m i:u)ha-drfa\nna[o nii[yadharo yatha\nmaya- deluding ;\n\njav an ik a- cu rtain; acchannam-covered by; ajiiaadh ok� a jam - beyond the range of material conception (transcendental); avyayam-irrepro achable; na-not; lakuas e-observed ; miit;lhaignorant;\n\nd.riii-by the foolish observer; na [ afl -a rtist ; nii[ya-dharafl-dressed as a\n\nplayer; yatha- as.\n\nTRANSLATION\nBeing beyond the range of limited sense perception, the eternally\n\nirreproachable factor covered by the curtain of deluding energy, You\n\nare invisible to the foolish observer, exactly as an actor dressed as a player\n\nis not recognized.\n\n", "SB1.2#p0043": "Te�'i 19)\n\nPrayers by Queen Kunti\n\n393\n\nPURPORT\nIn the Bhagavad-gitii the Lord affirms that less intelligent personv mis­\n\ntake Lord Sri Kr�':la to be an ordinary man like us, and thus they deride\nHim. The same is confirmed herein by Queen Kunti. The less intelligent\npersons are those who rebel against the authority of the Lord. Such per·\nons are known as asuras. The asuras cannot recognize the Lord's authority.\n\nWhen the Lord appears Himself amongst us, as Rama, Nrsimha, Varaha or\nin His original form a\n\nKr�l)a, He performs many wonderful acts which\n\nare humanly impossible. As we shall find in the Tenth Canto of this great\n\nliterature, Lord Sri Kr�':la exhibited His humanly impossible activities even\nfrom the days of His lying in the lap of His mother. He killed the Ptttana\n\nwitch, although she smeared her breast ·with poison just to kill the Lord.\n\nThe Lord sucked her breast like a natural baby, and He sucked out her\nvery life also. Similarly, He lifted the Govardhana Hill, just as a boy\n\npicks up a frog's umbrella, and stood several days continually just to give\nprotection to the residents of Vrndavana. These are some of the super­\n\nhuman activities of the Lord described in the authoritative Vedic literatures\nlike the Puriirws, Itihiisas (histories), Upani§ads, etc. He has delivered\nwonderful instructions in the shape of the Bhagavad-gitii. He has shown\n\nmarvelous capacities as a hero, as a householder, as a teacher and as a\n\nrenouncer. He is accepted as the Supreme Personality of Godhead by such\nauthoritative personalities\n\nas\n\nVyasa,\n\nDevala,\n\nAsita, Narada, Madhva,\n\nSankara, Ramanuja, Sri Caitanya Mahaprabhu, ]Iva Gosvami, Visvanatha\n\nCakravarti, Bhaktisiddhanta Sarasvati and all other authorities of the line.\n\nHe has Himself declared as much in many places of the authentic litera­\n\ntures. And yet there is a class of men with demoniac mentality who are\nalways reluctant to accept the Lord as the Supreme Absolute Truth. This\n\nis partially due to their poor fund of knowledge and partially due to their\n\nstubborn obstinacy which results from various misdeeds in the past and\npresent. Such persons could not recognize Lord Sri Krwa even when He\nwas present before them. Another difficulty is that those who depend\nmore on their imperfect senses cannot realize Him as the Supreme Lord.\n\nSuch persons are like the modern scientist. They want to know everything\n\nby their experimental knowledge. But it is not possible to know the\n\nSupreme Person by imperfect experimental knowledge. He is described\n\nherein as adhok§aja, or beyond the range of experimental knowledge. All\n\nour senses are imperfect. We claim to observe everything and anything, but\n\nwe must admit that we can observe things under certain material condi-\n\n", "SB1.2#p0044": "Srimad-Bhagavatam\n\n394\n\n[Canto I, Ch. 8\n\ntion s on ly , which are also beyond our controL The Lord is beyond the\nob ervation of sense perception . Queen Kunti accepts thi\n\nd eficien cy of\n\nthe c ondition ed s oul , especially of the woman class who are less intelligent .\n\nFor less in telligent men there must be such thi n gs as temples, mosques or\nchun:hes so Lhat they may begin to recognize the authority of the Lord\nand hear about Him from authorities in such holy place\". For less intelligent men, such begin ni n g of spiritual life is essential, an d on ly foolish men\ndecry the establishment of such places of worship, which are required to\nraise the standard of spiritual attributes for the mass of people. For less\nint el l ig ent person , bo w in g down before the authority of the Lord, as is\ngenerally done in the temples, mosques or churches, is as beneficial as it is\nfor the advanced devotees to meditate upon Him by active service.\n\nTEXT 20\n\nTR+n{etwrl ���;mr_ 1\n�� �ftf�: ll�oll\n�\n\ntathii parama-hamsiiniirh\nmuniniim amaliitmaniim\nbhakti-yoga-vidhiin-iirtham\nkatham pasyema hi striya�\ntathii-besides that;parama-hamsiiniim-of the advanced transcendentalists· muniniim-of the great philosophers or mental speculators; amalaiitmaniim-those whose minds are competent to discern between\n\nspirit\n\nand matter; bhakti-yoga-the science of devotional service; vidhiina-artham\n-for executing; katham-how; pasyema- can observe; hi-certainly; striyaft\n-women.\n\nTRANSLATION\nYou Yourself descend to propagate the transcendental science of\ndevotional service unto the hearts of the advanced transcendentalists and\nmental speculators who are purified by being able to discriminate between\nmatter and spirit. How, then, can we women know You perfectly?\n\nPURPORT\nEven the greatest philosophical speculators cannot have acce\n\nto the\n\nregion of the Lord. It is said in the Upani§ads that the Supreme Truth\n\n", "SB1.2#p0045": "Prayers by Queen Kunti\n\nText 21)\n\n395\n\nAbsolute Personality of Godhead is beyond the range of the thinking\npower of the greatest philosopher. He is unknowable by great learning or\nby the greate�t brain. He is only knowable b\n\none ' ho has l lis mercy.\n\nOth rs may go on thinking about Him for years together yel lie is till,\n\nk now able. This very fact is corroborated by the Queen, and .lw i pla. ing\nthe part of an innocent woman. Women in gener al are unable to speculate\nlike philosophers, but they are blessed by the Lord L eca u se they believe at\nonce i n the\nobei ance\n\nof the Lord, and Uu1\n\nu periority and almightines\n\nI hey offer\n\nwithout reservation. The Lord is so kind that lie does not only\n\no:ho\\ special fa or to one who is a great phi lo sopher ffc know:' the sin.\n\ncerity of purpo e. For this reason onl\n\n,\n\nwomen\n\ngenerally asscmLI in great\n·\n\nnumber in any sort of religious function. In every country and in e cry\nsect of religion it appears that the women are more interc ted than the\nmen. This sim plicity of acceptance of the authority of the Lord IS more\neffective than showy insincere religious fervor.\n\nTEXT 21\n\ntf�A �'l;{��lt :q I\n�;;.:•rN�'iRA •i'IP-4;;.:1� wt'IT ;{If: II�� II\n�\n\nk!§IJiiya viisudeviiya\ndevaki-nandaniiya ca\nnanda-gopa-k umiiriiya\ngovindiiya namo namafl\n\nkrguiya-the Supreme L ord; viisudeviiya- unto the son of Vasudeva;\ndevaki-nandaniiya-unto the son of Devaki; ca-and; nanda-gopa- 1anda\nand the cowherd men ; kumiiriiya- unto their son; govindiiya\n\n-\n\nunto t he\n\nPe rson ality of Godhead who enlivens the cows and the sen es; nama[tresp ec t ful obeisances; namafl.-obeisan ces\n\n.\n\nTRANSLATION\nLet me, therefore, offer my respectful obeisances unto the Lord who\nhas become the son of Vasudeva, the pleasure of Devaki, the boy of Nanda\nand the other cowherd men of Vrndavana, and the enlivener of the cows\nand the senses.\nPURPORT\nThe Lord, being thus unapproachable by any material assets, out of\nunbounded and causeless mercy descends on the earth as He is in order\n\n", "SB1.2#p0046": "Srimad-Bhagavatam\n\n396\n\n[Canto I, Ch. 8\n\nto show His special mercy upon His unalloyed devotees and to diminish\nthe upsurges of the demoniac persons. Queen Kunti specifically adores the\nincarnation or descent of Lord Kp}�a above all other incarnations because\n\nin this particular incarnation He is more approachable. In the Rama\nincarnation He remained a king's son from His very childhood, but in the\nincarnation of Kr��a, although He was son of a king, He at once left the\nshelter of His real father and mother (King Vasudeva and Queen Devaki)\n\njust after His appearance and went to the lap of Yasodamayl to play the\n\npart of an ordinary cowherd boy in the blessed Vrajabhiimi, which is very\nsanctified because of His childhood pastimes. Therefore Lord Kr��a is\nmore merciful than Lord Rama. He was undoubtedly very kind to Kunti's\n\nbrother\n\nVasudeva\n\nand the family.\n\nHad He not become the son of\n\nVasudeva and Devakl, Queen Kunti could not claim Him to be her nephew\nand thus address Kr��a in parental affection. But\n\nanda and Y asoda are\n\nmore fortunate because they could relish the Lord's childhood pastimes,\n\nwhich are rriore attractive than all other pastimes. There is no parallel to\nHis childhood pastimes as exhibited at V rajabhiimi, which are the proto­\n\ntypes of His eternal affairs in the original Kr��aloka described as the\n\ncintiimarti-dhiima in the Brahma-sarhhitii. Lord Sri Kr��a descended Him­\n\nself at Vrajabhumi with all His transcendental entourage and paraphernalia.\n\nSri Caitanya Mahaprabhu therefore confirmed that no one is as fo�tunate\n\nas the residents of Vrajabhiimi, and specifically the cowherd girls who\n\ndedicated their everything for the satisfaction of the Lord. His pastimes\n\nwith Nanda and Yasoda and His pastimes with the cowherd men and\nespecially with the cowherd boys and the cows have caused Him to be\n\nknown as Govinda. Lord Kr��a as Govinda is more inclined to the\n\nbriihmartas and the cows, indicating thereby that human prosperity de­\n\npends more on these two items, namely brahminical culture and cow\nprotection. Lord Kr��a is never satisfied where these are lacking.\n\nTEXT 22\n\nnama{l pankaja-niibhaya\nnama{l pankaja-maline\nnama{l pankaja-netriiya\nnamaste pankajiihghraye\n\n", "SB1.2#p0047": "Text 22)\n\nha\n\nPrayers by Queen Kunti\n\n397\n\nnama�-all respectful obeisances; pankaja-niibhiiya-unto the Lord who\na specific depression resembling a lotus flower in the center of His\n\nabdomen; pankaja-miiline-one who is always decorated with a garland of\n\nlotus flowers; pankaja-netriiya-one whose glance is as cooling as a lotus\nflower; namaste-respectful obeisances unto You; pmikaja-anghraye-unto\n\nYou, the soles of whose feet are engraved with lotus flowers (and who are\n\ntherefore said to possess lotus feet).\n\nTRANSLATION\nMy respectful obeisances are unto You, 0 Lord, whose abdomen is\n\nmarked with a depression like a lotus flower, who is always decorated with\n\ngarlands of lotus flowers, whose glance is as cool as the lotus and whose\nfeet are engraved with lotuses.\nPURPORT\nHere are some of the specific symbolical marks on the spiritual body of\nthe Personality of Godhead which distinguish His body from the bodies of all\n\nothers. They are all special features of the body of the Lord. The Lord\n\nmay appear as one of us, but He is always distinct by His specific bodily\nfeatures. Srimati Kunti claims herself as unfit to see the Lord because of\n\nher being a woman. This is claimed because women, siidras (the laborer\nclass) and the dvija-bandhus, or the wretched descendants of the higher\n\nthree classe , are unfit by intelligence to understand transcendental subject\nmatter concerning the\n\npiritual name, fame, attributes, forms, etc., of the\n\nSupreme Absolute Truth. Such persons, although they are unfit to enter\ninto the spiritual affairs of the Lord, can see Him as the arca-vigraha who\n\ndescends on the material world just to distribute favors to the fallen souls,\n\nincluding the above-mentioned women, siidras and dvija-bandhus. Because\n\nsuch fallen souls cannot see anything beyond matter, the Lord condescends\nto enter into each and every one of the innumerable universes as the\n\nGarbhodakasayi Vi�!J.U, who grows a lotus stem from the lotus-like depres­\n\nsion in the center of His transcendental abdomen, and thus Brahma, the\n\nfirst living being in the universe, is born. Therefore, the Lord is known as\nthe Pankajanabhi. The Pankajanabha Lord accepts the arca-vigraha (His\n\ntranscendental form) in different elements, namely a form within the\n\nmind, a form made of wood, a form made of earth, a form made of metal,\na form made of jewel, a form made of painting, a form drawn on sand, etc.\n\nAll such forms of the Lord. are always decorated with garlands of lotus·\n\n", "SB1.2#p0048": "Srimad-Bhagavatam\n\n398\n\n[Canto 1, Ch 8\n.\n\nflower, and there should be a soothing atmosphere in the temple of worship to attract the burning attention of the nondevotees always engaged\n\nin material wranglings. The meditators worship a form within the mind.\n\nTherefore, the Lord is merciful even to the women, sudras and dvijabandhus, provided they agree to visit the temple of worship in different\n\nforms made for them. Such temple visitors are not idolators, as alleged by\n\nsome men with a poor fund of knowledge. All the great iiciiryas established\nsuch temples of worship in all places just to favor the less intelligent, and\none should not pose himself as transcending the stage of temple worship\nwhile one is actually in the category of the sudras and the women or less.\nOne should begin to see the Lord from His lotus feet, gradually rising to\nthe thighs, waist, chest and face. One should not try to look at the face of\nthe Lord without being accustomed to seeing the lotus feet of the Lord.\nSrimati Kunti, because of her being the aunt of the Lord, did not begin to\nsee the Lord from the lotus feet because the Lord might feel ashamed, and\nthus Kuntidevi, just to save a painful situation for the Lord, began to see\nthe Lord just above His lotus feet, i.e., from the waist of the Lord, gradually rising to the face, and then down to the lotus feet. In the round,\n\neverything there is in order.\n\nTEXT 23\n\n�'���\n\nm �����\nPfl{tM�ti( � ('1&1�¥Ntl Fnlf\n�� � '!inf4l\\GT1' 11��11\nyathii hnikesa khalena devaki\nkamsena rnddhiiticiram suciirpitii\nvimocitiiham ca sah iitmajii vibh o\n\ntvay aiva n iithena muhu r v ipadgap iit\n\nyathii-as it were; hnikesa-the master of the senses; khalena-by the\n\n·envious; devaki-Devaki (the mother of\n\nSri Kr�r:ta); kamsena-by King\n\nKamsa; ruddhii-imprisoned; aticiram-for a long time; suciirpitii-dis­\n\ntressed; vimocitii-released; aham ca-also myself; sahiitmajii-along with my\nchildren; vibho-0 great one; tvayii e va\n\n-\n\nby Your Lordship; niithena-as\n\nthe protector; muhufl-constantly; vipadga11iit-series of dangers.\n\n", "SB1.2#p0049": "Text 24)\n\n399\n\nPrayers by Queen Kunti\nTRANSLATION\n\n0 Hr�ikesa, master of the senses and Lord of lords, You have released\nYour mother Devaki, who was long imprisoned and distressed by the\nenvious King Kamsa, and myself and my children from a series of constant\ndangers.\nPURPORT\nDevaki, the mother of Kr.0a and sister of King Kamsa, was put into\nprison along with her husband Vasudeva because the envious King was\nafraid of being killed by the eighth son (Kr.1.1a) of Devaki. He therefore\nkilled all the sons of Devaki who were born before Kr�1.1a, but Kr�pa\nescaped the danger of child-slaughter because He was transferred to the\nhouse of Nanda i\\laharaja, Lord Kr��1a's foster father. Kuntidevi was also\nsaved from a series of dangers along with her children. But Kuntidevi was\nshown more favor because Lord Kr�pa did not save the other children of\nDevaki, whereas He saved the children of Kuntidevi. This was done because\nDevaki's husband, Vasudeva,' as living, but Kunlidevi wa a widow, and\nthere was none to help her except KHpa. The conclusion is that Kr�pa\nendows more favor to a devotee who is in greater dangers. Sometimes He\nputs His pure devotees in such dangers because in that condition of\nhelplessness the devotee becomes more attached to the Lord. The more the\nattachment is there for the Lord, the more success is there for the devotee.\nTEXT 24\n\nMqlriti_iN:\n'\"'\n\n�\n\n�\n\n�\n\n����911il����:l\n\n�Si'fti+ilil�lijffl\nifo�� i(sf��: 11��11\n\nvi§iin mahiigne� punt§iida-darsaniid\nasat sabhiiyii vanaviisa-krcchrata�\nmrdhe mrdhe 'neka-mahii-rathiistrato\ndrauftyastratas\n\nciisma hare 'bhirak§itii[t\n\nv i§iit- from poison; mahii-agne�-from the great fire; pum�iida-the\n\nman-eaters; darsanii t -by combating; asat-vicious;\n\nsab hiiya� - assembly;\n\n", "SB1.2#p0050": "Srimad-Bhagavatam\n\n400\n\n[Canto I, Ch. 8\n\nvanavasa-exiled to the forest; krcchrata!t-sufferings; mrdhe m:dhe-again\nand again in battle; aneka-many; maha-ratha-great generals; astratab-­\n\nweapons; drau(li-the son of Drol).iicarya; astrata[1-from the weapons of;\nca-and; asmab--inclicating past tense; hare-by the Personality of Godhead;\nabhirak�ita[1-protected completely.\nTRANSLATION\nMy dear Kr�J.la, Your Lordship has protected us from a poisoned cake,\n\nfrom a great fire, from cannibals, from the vicious assembly, from suf­\n\nferings during our exile in the forest and from the battle where great\ngener?Js fought. And now You have saved us from the weapon of\nAsvatthama.\nPURPORT\nThe list of dangerous encounters is submitted herein. Devaki was once\nput into difficulty by her envious brother, otherwise she was well. But\nKuntidev1 and her sons were put into one difficulty after another for\nyears and years together. They were put into trouble by Duryodhana and\nparty due to the kingdom, and each and every time the sons of Kunti were\nsaved by the Lord. Once Bhima was administered poison in a cake form,\n\nonce they were put into the house made of shellac and set afire, and once\nDraupadi was dragged out, and attempts were made to insult her by\n\nstripping her naked in the vicious assembly of the Kurus. The Lord saved\n\nDraupadi by supplying an immeasurable length of cloth, and Duryodhana 's\n\nparty failed to see her naked. Similarly, when they were exiled in the\nforest, Bhima had to fight with the man-eater demon Hi�imba rak�asa, but\nthe Lord saved him. So it was not finished there. After all these tribula­\n\ntions, there was the great Battle of Kuruk�etra, and Arjuna had to meet\nsuch great generals as Dro!la, Bhi�ma, Kar!la, etc., all powerful fighters.\n\nAnd at last, even when everything was done away with, there was the\n\nbrahmiistra released by the son of Dro!lacarya within the womb of Uttara,\nand so the Lord saved the only surviving descendant of the Kurus,\nMaharaja Parik�it.\n\nTEXT 25\n\n�: � (JJ: �� ij;r :j��gU I\n� � �� 11�'-\\11\n\n", "SB1.2#p0051": "Prayers by Queen Kunti\n\nText 25]\n\n401\n\nvipada[l. santu tiif:z. sasvat\ntatra tatra jagad-guro\nbhavato darsanarit yat syiid\napunar bhava-darsanam\nvipada [l.-calamities ;\n\nsantu-let\n\nthere\n\nbe; tii[l-all; s a svat-again and\n\nagain; tatra-there; tatra-and there; jagat-guro-0 Lord of the universe;\n\nbhavataft- Your; dar sanam -meeting ; y at-that which; syiit-is; apunaftnot again; b h a va darsana m -seeing repetition of birth and death.\n-\n\nTRANSLATION\nI wish that all those calamities would happen again and again so that\nwe can see You again and again, for seeing You means that we will no\nlonger see repeated births and deaths.\nPURPORT\nGenerally the distressed, the needy, the intelligent and the inquisitive,\nwho have performed some pious activities, worship or begin to worship the\nLord. Others, who are thriving on misdeeds only, regardless of status,\ncannot approach the Supreme due to being misled by the illusory energy.\nTherefore, for a pious person if there is some calamity there is no other\nalternative than to take shelter of the lotus feet of the Lord. Constantly\nremembering the lotus feet of the Lord means preparing for liberation\nfrom birth and death. Therefore, even though there are so-called calamities,\nthey are welcome because they give us opportunity to remember the Lord,\nwhich means liberation.\nOne who has taken shelter of the lotus feet of the Lord, which are\naccepted as the most suitable boat for crossing the ocean of nescience, can\nbe liberated as easily as one leaps over the holes made by the hoofs of a\ncalf. Such person� are meant to reside in the abode of the Lord, and they\nhave nothing to do with a place where there is danger in every step.\nThis material world is certified by the Lord in the Bhagavad-gitii as a\ndangerous place full of calamities. Less intelligent persons prepare plans to\nadjust to those calamities without knowing that the nature of this place is\nitself full of calamities. They have no information of the abode of the\nLord, which is full of bliss and without trace of calamity. The duty of the\nsane person is, therefore, not to be disturbed by the worldly calamities,\nwhich are sure to happen in all circumstances, but suffering all sorts of\n\n", "SB1.2#p0052": "Srimad-Bhagavatam\n\n402\n\n[Canto 1, Ch. 8\n\nunavoidable misfortunes, one hould make progress in spiritual realization,\nbecause that is the mission of human life. The spirit soul is transcendental\nto all material calamities; therefore, the so-called calamities are called false.\nman may '\"ee a tigerS\\ allowing him in a dream, and he may cry for this\ncalamity .\n\n110\n\ntiger and there is no suffering, but it is\n\nsimply a case of dream . ln the\n\nctually there i�\n\narne ' ay, all calamities of life are aid to\n\nbe dreams. If som e o ne is lucky enough to get in contact with the Lord by\ndevotional service, it is all gain. Contact with the Lord by atw one of the\nni11e devotional senices is alway a forward step on the path of going back\nto Godhead.\n\nTEXT 26\n\njanmaiSvarya-srnta-snvhir\nedhamiina-mada� pumiin\nnaiviirhaty abhidhiiturh vai\ntviim akincana-gocaram\njanma - birth; aiSvarya-opulence; srnta-education; sribh*-by the possession\n\nof\n\nbeauty; edha miina- p rogressivel y increasing; m ada � - intoxi­\n\ncation; pu mii n-the human being; na-never; eta-ever; arhati- deserves;\nabhidhiitum-address\n\nin\n\nfeeling;\n\nvai -c ert ainly ;\n\ntviim- You; akincana­\n\ngocaram-one who is approached easily by the materially exhau ted man.\n\nTRANSLATION\nMy Lord, Your Lordship can easily be approached, but only by\nthose who are materially exhausted. One who is on the path of [material]\nprogress, trying to improve himself with respe_ctable parentage, great\n\nopulence, high education and bodily beauty, cannot approach You with\nsincere feeling.\n\nPURPORT\nBeing materially advanced means taking birth in an aristocratic family,\npossessing great wealth, an education and attractive personal beauty. All\nmaterialistic men are mad after possessing all these material opulence , and\nthis i known as advancement of material civilization. But the result is that\nby possessing all these material assets one becomes artificially puffed up,\n\n", "SB1.2#p0053": "Pray ers by Queen Kunti\n\n403\n\nintoxicated by such temporary possessions. Con equently, such materially\npuffed up persons are incapable of uttering the holy name of the Lord by\naddressing Him feelingly as \"0 Govinda, 0 Kr.!1a.\" It is said in the\nsastras that by once uttering the holy name of lhe Lord, the sinner gets rid\nor a quantity of sins that he is unable to commit. Such is the power of\nuttering the holy name of the Lord. There is not the least exaggeration in\nthis statement. Actually the Lord's holy name has such powerful potency.\nBut there is a qualit\nfeeling.\n\nto such utterances also. It depends on the quality of\n\nhelpless man can feelingly utter Lhe holy name of the Lord,\n\nwhereas a man who utters the same holy name in great material satisfaction\ncannot be so sincere. Therefore, a materially puffed up person may utter\nthe holy name of the Lord occasionally, but he is incapable of uttering\nthe name in quality :Therefore, the four principles of material advancement,\nnamely l) high parentage, 2) good wealth, 3) high education, and 4) attractive beauty, etc. are, so to speak, disquali ficalions for progress on the\npath of spiritual advancement. J\\Jaterial covering of Lhe pure\n\npirit soul i\n\n·\n\nan external feature, as much as fever is an external feature of the unhealthy\nbody. The general process is to decrease the degree of the fever and not to\naggravate it by maltreatment. Sometimes it is seen that spiritually advanced\npersons become materially i mpoverished. This is no discouragement. On\nthe other hand, such impoverishment is a good sign as much as the\nfalling of temperature is a good sign. The principle of life should be to\ndecrease the degree of material intoxication which leads one to be more\nand more illusioned about the aim of life. Gros·ly iUusioned persons are\nquite unfit for entrance into the kingdom of God.\n\nTEXT 27\n\nW{��mw.t Mf(lgOit�� I\n31i�+tl(l+tl4 �I.-ttl� ��q� Wf't: ������\nnamo 'kincana-vittiiya\nnivrtta-gurw-vrttaye\niitmii-riimiiya siintiiya\nkaivalya-pataye nama�\nnama�\n\n-\n\nal1 obeisances unto You; akincana-vittiiya unto the property\n-\n\nof the materially impoverished; nivrtta\nactions of the material modes; gu(la\natmii-riimiiya\npataye\n\n-\n\n-\n\n-\n\n-\n\ncompletely transcendental to the\n\nm ater ial modes; vrttaye\n\none who is self-satisfied; siintaya\n\n-\n\n-\n\naffection;\n\nthe most gentle; kaivalya­\n\nunto the master of the monists; nama�- bowing down.\n\n", "SB1.2#p0054": "Srimad-Bhagavatam\n\n404\n\n[Canto l, Ch. 8\n\nTRANSLATION\nMy obeisances are unto You, who are the property of the materially\n\nimpoverished. You have nothing to do with the actions and reactions of\n\nthe material modes of nature. You are self-satisfied, and therefore You are\nthe most gentle and are master of the monists.\nPURPORT\n\nA living being is finished as soon as there is nothing to possess. Therefore\na living being cannot be, in the real sense of the term, a renouncer. A\n\nli ing being renounces something for gaining something more valuable.\n\nA student sacrifices his childish proclivities to gain better education. A\n\nservant gives up his job for a better job. Similarly, a devotee renounces\n\nthe material world not for nothing but for something tangible in spiritual\n\nvalue. Srila Rupa Gosvami and Sanatana Gosvami and Srila Raghunatha\nGosvami and others gave up their worldly pomp and prosperity for the\n\nsake of the service of the Lord. They were big men in theworldlysense. The\n\nGosvamis were ministers in the government service of Bengal, and Srila\n\nDasa Gosvami was the son of a big zamindar of his time. But they left\n\neverything to gain something superior to what they previously possessed.\n\nThe devotees are generally without material prosperity, but they have a\n\nvery secret treasure house in the lotus feet of the Lord. There is a nice\n\nstory about Srila Sanatana Gosvami He had a touchstone with him, and this\nstone was left in a pile of refuse. A needy man took it, but later on wondered why the valuable stone was kept in such a neglected place. He there­\n\nfore asked for the most valuable thing from him, and then he was given the\nholy name of the Lord. AkUicana means one who has nothing to give\n\nmaterially. A factual devotee or the mahiitmii does not give anything\n\nmaterial to anyone because he has already left all material assets. He\ncan, however, deliver the supreme asset, namely the Personality of God­\n\nhead, because He is the only property of a factual devotee. The touchstone\n\nof\n\nSanatana\n\nGosvami\n\nwhich\n\nwas\n\nthrown\n\nin\n\nthe\n\nrubbish\n\nwas\n\nnot the property of the Gosvami, otherwise it would not have been kept in\n\nsuch a place. This specific example is given for the neophyte devotees\n\njust to convince them that material hankerings and spiritual advancement\ngo ill together. Unless one is able to see everythmg as spiritual in relation\n\nwith the Supreme Lord, one must always distinguish between spirit and\nmatter. A spiritual master like Srila Sanatana Gosvami, although personally\n\nable to see everything as spiritual, set this example for us only because we\nhave no such spiritual vision.\n\n", "SB1.2#p0055": "Text 27)\n\nPrayers by Queen Kunti\n\n405\n\nAdvancement of material vision or material civilization is a great stumbling block. for spiritual advancement. Such material advancement entangles the living being in the bondage of a material body followed by all\nsorts of material miseries. Such material advancement is called anartha or\nthings not wanted. Actually this is so. In the present context of malerial\nadvancement one uses lipstick at a cost of fifty cents and there are so many\nunwanted things which are all products of the material conception of life.\nBy diverting attention to so many unwanted things, human energy is\nspoiled without achievement of spiritual realization, the prime necessity\nof human life. The attempt to reach the moon is another example of\nspoiling energy because even if the moon is reached, the problem of life\nwill not be solved. The devotees of the Lord are called akincanas because they have practically no material assets. Such material assets are all\nproducts of the three modes of material nature. They foil spiritual energy,\nand thus the less we possess such products of material nature, the more we\nhave a good chance for spiritual progress.\nThe Supreme Personality of Godhead has no direct connection with\nmaterial activities. All His acts and deeds, which are exhibited even in\nthis material world, are spiritual and without affection of the modes of\nmaterial nature. In the Bhagavad-gi'tii the Lord says that all His acts, even\nHis appearence and disappearence in and out of the material world, are all\ntranscendental, and one who knows tlus perfectly shall not take his birth\nagain in this material world, but he will go back to Godhead.\nThe material disease is due to hankering after lording it over material\nnature. This hankering is due to an interaction of the three modes of\nnature, and both the Lord and the devotees have no attachment for such\nfalse enjoyment. Therefore, the Lord as well as the devotees are called\n\nnivrtta-gu[La-vrtti. The perfect nivrtta-gu[La-vrtti is the Supreme Lord because He never becomes attracted by the modes of materia] nature, whereas\nthe living beings have such a tendency. Some of them are entrapped by the\nillusory attraction of material nature.\nBecause the Lord is the property of the devotees and the devotees are\nthe property of the Lord, reciprocally the devotees are certainly transcendental to the modes of material nature. That i:s a natural conclusion.\nSuch unalloyed devotees are distinct from the mixed devotees who approach the Lord for mitigation of miseries and poverty, inquisitiveness\nand speculation. The unalloyed devotees and the Lord are transcendentally\nattached to one another. For others, the Lord has nothing to reciprocate,\nand therefore He is called iitmiiriima, self-satisfied. Self-satisfied a\n\nHe is,\n\nHe is the master of all monists who seek to merge into the existence of the\n\n", "SB1.2#p0056": "Srimad-Bhagavatam\n\n406\nLord.\n\nuch moni ts\n\nrn\n\nrg\n\n[Canto I, Ch. 8\n\nwithin the personal effulgen\n\nof th\n\nLord\n\ncalle d the brahmajyoti, but the dt>votees enter into the tran cendental\npa time of th\n\nLord, which are never to be misunder tood as material.\nTEXT 28\n'\n\n•\n\nt::;\nlT\n1ef� I\nwt ��ht�=:if � �\"�: m: ������\n,... ,...\n\n•\n\n� �T tla� �l�+i�lli!J�\n\nmanye tviim kiilam isiin.am\nan.iidi-nidhanarh vibhum\nsamam carantam sarvatra\nbhutiiniim yan mitha{l kali{l\nmanye-1\nisanam-lhe\n\non ider it; tviim- Your Lord�hip; k alam-th\n\nel rnal time;\n\nuprem e Lord; aniidi-nidhanam-without heginninu and end·\n\nvibhum-all-pervading; s a m a m. -eq u ally merciful; carantam-di trihuting;\nsarvatra-everywhere· bhutiiniim-of the living being ; yat mitha{l-by\ninter ourse; k alift-di sen i on.\nTRANSLATION\nMy Lord, I consider Your Lordship to be eternal time, the supreme\ncontroller, without beginning and end, the all-pervasive one.ln distributing\nYour mercy, you are equal to everyone. The dissensions between living\nbeings are due to social intercourse.\nPURPORT\nKuntldevi knew that leling and \"illing wt>re engagt>d in diffen·nl\nmatters. _low. in order to achie\\·t' pure devotional service. he wa11Ls to\n\n", "SB1.2#p0131": "Srimad-Bhagavatam\n\n482\n\n[Canto l, Ch. 9\n\ninvest all po• ers of thinking, feeling and willing entirely in the Supreme\nBeing Lord Kr�!Ja. He is described herein as the leader of the devotees and\nall-powerful. Although Lord Kr�!la is the original Personality of Godhead,\n\nHe Himself descends on earth to bestow upon His pure devotees the boon\n\nof devotional service. He descends sometimes as Lord Kr�!la as He is, and\nsometimes as Lord Caitanya. Both are leaders of the pure devotees. Pure\n\ndevotees of the Lord have no desire other than the service of the Lord, and\n\ntherefore they are called siitvata. The Lord is the chief amongst such\nsiitvatas. Bh i�madeva, therefore, has no other desires. Unless one is purified\nfrom all sorts of material desires, the Lord does not become one's leader­\n\nDesires cannot be wiped out, but they have only to be purified. It is\n\nconfirmed in the\n\nBhagavad-gitii by the Lord Himself that He gives His\n\ninstruction from within the heart of a pure de otee who is constantly\n\nengaged in the service of the Lord (Bg. 7.28). Such instruction is given not\n\nfor any m a terial purpose but only for going back home, back to Godhead\n(Bg.\n\n10.10). For the ordinary man who want.:; to lord it over material\n\nnature, the Lord only sanctions and becomes a witness of activities, but\nHe never gives the nondevotee instructions for going back to Godhead.\n\nThat is th\n\n·\n\ndifference in deaungs by the Lord to different living beings,\n\nboth the devotee and the nondevotee. He is leader of all the living beings,\n\nas the king of the state rules both the pri ·oners and the free citizens. But\nHis dealings are different in terms of devotee and nondevotee. Non­\n\ndevotees ncw:r care to tak e any instru c ti o n from the Lord, and therefore\nthe Lord i\n\n·\n\nsilent in their case, although He w i tn e sses all their acti ities\n\nand awards them the necessary results, good or bad. The devotees are above\n\nthis mate r ial goodness and badness, but- they are progressive on the path of\n\ntranscendence, and ther e fore they have no desire for anything material.\n\nThe devotee also k now s Sri Kr�r_1a as the original Naraya!la because Lord\nSri Kr�!Ja, by His plenary portion, appears. a\n\nthe Karanodakasayi Vi�!lU,\n\nthe original source of all material creation. The Lord also desires the\nassociation of His pure devotee,, and for them only the Lord descends on\nthe earth and enlivens them. The Lord appears out of His own will. He is\n\nnet forced by the conditions of material nature. He is therefore described\n\nhere as the vibhu, or the� Almighty, for He is mwcr conditioned by the\nlaws of m a l erial nature.\n\nTEXT 33\n\n<:1¥41. §ya\nsva-jana-vadhiid vimukhasya do§a-buddhyii\nkumatim aharad iitma-vidyayii yas\ncararw-rati� paramasya tasya me 'stu\n\nvyavahita-standing\n\ndistance; prtan ii-so l diers; mukham-faces;\n\nat a\n\nnirikua-by looking upon; sva-jana\n\n-\n\nkinsm en; vadhiit-from the act of\n\nkilling; vimukhasya-one who is reluctant; do§a-buddhyii-by polluted\nintelligence;\n\nk u m atim -poor\n\nfund\n\nof\n\nknowledge; aharat -eradicated;\n\niitma-vidyayii-by transcendental knowledge; ya� -the person; carap,a­\n\nfeet; rat*-attraction; paramasya-of the Supreme; tasya\n\nmy; astu-let there be\n\n-\n\nfor Him; me­\n\n.\n\nTRANSLATION\nWhen Arjuna was seemingly polluted by ignorance upon observing\nthe soldiers and commanders before him on the battlefield, the Lord\neradicated his ignorance by delivering transcendental knowledge. May His\nlotus feet always remain the object of my attraction.\n\n", "SB1.2#p0138": "Text 37)\n\nBhi�ma's Passing Away\n\n489\n\nPURPORT\nThe kings and the commanders were to stand in the front of the fighting\nsoldiers. That was the system of actual fighting. The kings and commanders\nwere not so-called presidents or ministers of defense as they are today.\nThey would not stay home while the poor soldiers or mercenaries were\nfighting face to face. This may be the regulation of modern democracy,\nbut when actual monarchy was prevailing, the monarchs were not cowards\nelected without consideration of qualification. As it was evident from the\nBattlefield of Kuruk�etra, all the executive heads like Dro�1a, Bhi�ma,\nArjuna, Duryodhana, etc., of both parties, were not sleeping, but all of\nthem were actual participants in the fighting which was selected to be\nexecuted at a place away from the civil residential quarters. This means\nthat the innocent citizens were immuned from all effects of fighting\nbetween the rival royal parties. The citizens had no business to see what\nwas going to happen after such fighting. They were to pay one fourth of\ntheir income to the ruler, whether he be Arjuna or Duryodhana. All the\ncommanders of the parties on the B attlefield of Kuruk�etra were standing\nface to face, and Arjuna saw them with great compassion and lamented\nthat he was to kill his kinsmen on the battlefield for the sake of the\nempire. He was not at all afraid of the giant military phalanx presented by\nDuryodhana, but as a merciful devotee of the Lord, renunciation of worldly\nthings was natural for him, and thus he decided not to fight for worldly\npossessions. But this was due to a poor fund of knowledge, and therefore\nit is said here that his intelligence became polluted. His intelligence could\nnot be polluted at any time because he was a devotee and constant\ncompanion of the Lord, as is clear in the Fourth Chapter of the Bhagavad­\n\ngi:ta. Apparently Arjuna 's intelligence became polluted because otherwise\nthere would not have been a chance to rlPiivPr the teachings of Bhagavad­\n\ngita for the good of all polluted conditioned souls engaged in material\nbondage by the conception of the false material body. The Bhagavad-gita\nwas delivered to the conditioned souls of the world to deliver them from\nthe wrong conception of identifying the body with the soul and to reestablish the soul's eternal relation with the Supreme Lord. Atma-vidya, or\ntranscendental knowledge of Himself, was primarily spoken by the Lord\nfor tl1e benefit of all concerned in all parts of the universe.\n\nTEXT 37\n\n�f.:l•t'l'tq'� 'l'CSIT�­\n\n�\n\n�:1\n\n", "SB1.2#p0139": "S rimad- Bhagavatam\n\n490\n\n[Canto I, Ch. 9\n\n'\"t{t($.4\"i't{i7JlS+l4l41\"Q�00{q �flr.f �Fi: 11�\\911\nsva-nigamam apahiiya mat-pratijiiam\nrtam adhikartum avapluto rathastha?t\ndhrta-ratha-carar-o 'bh)'ayiic caladgur\nharir iva hantum ibhmh gatottar_iyaft\ns va -n iga m am -own truthfulness; apahiiya-for nullifying; ma t-pratijniim\n-my\n\nown\n\npromise; r tam-factual;\n\nadhi-more; kartum-for doing it;\n\navaplu ta�- getting down; rathas tha[l, - from the chariot; dlqta- t aking up;\nratha-chariot; cara r w ft- wheel; abhyayii t-went hurriedly; caladguft- tramp­\n\nIing the earth; hari�-Jion; iva-like; hantum-to kiil; ibha m - elephant ;\n\ngata-leaving aside; u t ta riya�-covering cloth.\n\nTRANSLATION\nFuJfiUing my desire and sacrificing His ow n promise , He got down\n\nfrom the chariot, took up its wheel, and ran towards me hurriedly, j ust\n\nlike a lion goes to kill an elephant. He even dropped His outer garment\non the way.\n\nPURPORT\nThe Battle of Kuruk�etra was fought on military principles but at the\nsame time in a sporting spirit, like a friend fights with another friend.\nDuryodhana criticized Bhi�madeva, alleging that he was reluctant to kill\nArjuna because of paternal affection. A k§atriya cannot tolerate insults on\nthe principle of fighting. Bhi�madeva therefore promised that the next\nday he would kill all five Pa�9avas with spec:ial weapons made for the\npurpo e. Duryodhana was atisfied, and he kept the arrmv with him to be\ndelivered the next day during the fight. By tricks Arjuna took the arrows\n\nfrom Duryodhana, and BJ-u�madeva could understand that this was the\ntrick of Lord Ku1a. So he took a vow that the next day Km1a would have\nto take up weapons Himself, otherwise His friend Arjuna would die. So in\nthe next day's fighting Bhi�madeva fought o violently that both Arjuna\nand K���a were in trouble. Arjuna was almost defeated; the situation was\nso tense that he was about to be killed by Bhl�madeva the very next\nmoment. At that time Lord Kr��a wanted to please His devotee, Bhi�ma,\n\nby keeping his promise, which was more important than His own. Seeming­\n\nly He broke His own promise. He promised before the beginning of the\n\n", "SB1.2#p0140": "Bhi�ma's Passing Away\n\nText 38)\n\n491\n\nBattle of Kuruk�etra that He would remain without weapons and would\nnot use His strength for either of the parties. But to protect Arjuna He got\ndown from the chariot, took up the wheel of the chariot and hurriedly\nrushed at Bhi�madeva in an angry mood, like a lion goes to kill an elephant.\nT-Ie dropped His covering cloth on the way, and out of great anger He did\nnot know that He dropped it. Bhi�madeva at once gave up his weapons and\nstood to be killed by ��pa, his beloved Lord. The fighting of the day was\nthus ended at that very moment, and Arju na was saved. Of course there\nwas no possibility of Arjuna's death because the Lord Himself was on the\nchariot, but because Bhl�madeva wanted to see Lord KI�ra take up some\nweapon to save His friend, the Lord created this situation, making Arjuna's\ndeath imminent. He stood before Blu�madeva to show him that his promise\nwas fulfilled and that He had taken up the wheel.\nTEXT 38\n\n�I(CI�1l f���H\n�qf�il 3111f4'1l it I\n�\nSRPt'lfm«m:\n� � � � tffil�:ll��ll\nsita-visikha-hato visiqw-damsaft\nk�ataja-paripluta atatayino me\nprasabham abhisasiira mad-vadhiirtham\nsa bhavatu me bhagaviin gatir mukundaft\n\nsita- sha rp ; visikha- arrows ; ha ta b- - wo unded by; viSir[La-damsab--scatshield; k�ataja-by wounds; par ip l u tab- - smeared with blood;\niitatiiyinafi.-the great aggressor; m e -m y ; prasabham-in an angry mood;\ntered\n\nabhisasii ra\n\n-\n\nbegan to move on; mat-vadha-artham-for the p urpose of\n\nkilling me; sa?1 - He; bhavatu-let Him become; me-my; bhaga va n\n\n-\n\nthe\n\nPersonality of Godhead· gatib--destination; mukun dab- - one who awards\nsalvation.\nTRANSLATION\nMay He, Lord Sri ��ra, the Personality of Godhead, who awards\nsalvation, be my ultimate destination. On the battlefield He charged me,\nas if angry because of the wounds dealt by my sharp arrows. His shield was\nscattered, and His body was smeared with blood due to the wounds.\n\n", "SB1.2#p0141": "492\n\nSrlmad-Bhagavatam\n\n[Canto 1, Ch. 9\n\nPURPORT\n\nThe dealings of Lord Kp)l}a and Bhi�madeva on th� Battlefield of Kuru�etra are interesting because the activities of Lord Sri Kr�l}a appeared to\nbe partial to Arjuna and at enmity with Bhi�madeva; but factually all this\nwas especially meant to show special favor to Bhi�madeva, a great devotee\nof the Lord. The astounding feature of such dealings is that a devotee can\nplease the Lord by playing the part of an enemy. The Lord, being absolute,\n\ncan accept service from His pure devotee even in the garb of an enemy.\nThe Supreme Lord cannot have any enemy, nor can a so-called enemy\nharm\n\nHim because He is ajita,\n\nor unconquerable. But still He takes\n\npleasure when His pure devotee beats Him like an enemy or rebukes Him\nfrom a superior position, although no one can be superior to the Lord.\nThese are some of the transcendental reciprocatory dealings of the devotee\n\\vith the Lord. And those who have no information of pure devotional\nservice cannot penetrate into the mystery of such dealings. Bhi�madeva\nplayed the part of a valiant warrior, and he purposely pierced the body of\nthe Lord so that to the common eyes it appeared that the Lord was·\nwounded, but factually all this was to bewilder the nondevotees. The allspiritual body cannot be wounded, and a devotee cannot become the\nenemy of the Lord. Had it been so, then Bhi�madeva would not have\ndesired to have the very same Lord as the ultimate destination of his life.\nHad Bhi�madeva been an enemy of the Lord, He could have annihilated\n\nhim without even moving. There was no need to come before Bhl�madeva\n\nwith blood and wounds. But He did so because the warrior devotee wanted\nto see the transcendental beauty of the Lord decorated with wounds\ncreated by a pure devotee. This is the way of exchanging transcendental\nrasas, or relations between the Lord and the servitor. By such dealings\n\nboth the Lord and the devotee become glorified in their respective\npositions. The Lord was so angry that Arjuna checked Him when He was\nmoving towards Bhi�madeva, but in spite of Arjuna's checking, He proceeded towards Bhi�madeva as a lover goes to a lover, without caring for\nhindrances. Apparently His determination was to kill Bl-u�madeva, but\nfactually it was to please him as a great devotee of the Lord. The Lord is\nundoubtedly the deliverer of all conditioned souls. The impersonalists\ndesire salvation from Him, and He always awards them according to their\naspiration, but here Bhi�madeva aspires to see the Lord in His personal\nfeature. All pure devotees aspire for this.\n\n", "SB1.2#p0142": "Bhi�ma's Passing Away\n\nText 39)\n\n493\n\nTEXT 39\n\nvijaya-ratha-kutumba iittatotre\ndhrta-haya-rasmini tac-chriyek§arziye\nbhagavati ratir astu me mumiir§or\nyam iha nirik§ya hatii gatii[1 sva-riipam\nvijaya-Arjuna; ratha-chariot; kutumlia-object of protection at all\nrisk; iittatotre-with a whip in the right hand; dhrta-haya-controlling the\nhorses; rasmini-ropes;\n\ntat-sriya-beautifully standing; ik§UI)lye-to look\n\nat; bhagavati-unto the Personality of Godhead; rati[l. astu -let my attraction be there; mumiir§O�-one who is about to die; yam-unto whom; iha\n-in this world; ninl.§ya-by looking on; hatii�-those who died; gatii�­\n\nattained; sva-r iipam-original form.\n\nTRANSLATION\nAt the moment of death, let my ultimate attraction be to Sri K��!J.a,\nthe Personality of Godhead. I concentrate my mind upon the chariot driver\n\nof Arjuna who stood with a whip in His right hand and a bridle rope in\nHis left, who was very careful to give protection to Arjuna's chariot by all\n\nmeans. Those who saw Him on the Battlefield of Kuru�etra attained their\noriginal forms after death.\nPURPORT\n\nA pure devotee of the Lord constantly sees the presence of the Lord\nwithin himself because of being transcendentally related by loving service.\n\nSuch a pure devotee cannot forget the Lord for a moment. This is called\n\ntrance. The mystic\n\n(yogi) tries to concentrate upon the Supersoul by\n\ncontrolling the senses from all other engagements, and thus he ultimately\nattains\n\nsamiidhi. A devotee more easily attains samiidhi or trance by\n\nconstantly remembering the Lord's personal feature along with His holy\n\n", "SB1.2#p0143": "494\n\nSrimad-Bhagavatam\n\n[Canto I, Ch. 9\n\nname, fame, pastimes, etc. Therefore, the concentration of the mystic\nyogi and that of the devotee are not on the same level. The concentration\n\nof the mystic is something mechanical, whereas that of the pure devotee\nis nahtral in pure love and spontaneous affection. Bhi�madeva was a pure\ndevotee, and as a military marshal he constantly remembered the battlefield feature of the Lord as Piirtha-siirathi, the chariot driver of Arjuna.\nTherefore, the Lord's pastime as Piirtha-siirathi is also eternal. AU the\npastimes of the Lord, beginning from His birth at the prison house of\nKamsa up to the Mausala-lilii at the end, all move one after another in all\nthe universes, just as the clock hand moves from one point to another.\nAnd in such pastimes His associates like the Pii!J.�avas and Bhi�ma are\nconstant eternal companions. So Bhi�madeva never forgot the beautiful\nfeature of the Lord as Piirtha-siirathi, which even Arjuna could not see.\nArjuna was behind the beautiful Piirtha-siirathi while Bhi�madeva was just\nin front of the Lord. As far as the military feature of the Lord is concerned,\nBhi�madeva observed this with more relish than Arjuna.\n\nAll the soldiers and persons on the Battlefield of Kuruk�etra attained\n\ntheir original spiritual form like the Lord after their death because by the\n\ncauseless mercy of the Lord they were all able to see Him face to face on\nthat occasion. The conditioned souls rotating in the evolutionary cycle\nfrom the aquatics up to the form of Brahma are all in the form of miiyii,\n\nor the form obtained by one's own actions and awarded by material\nnature. The material forms of the conditioned souls are all foreign dresses,\nand when the conditioned soul becomes liberated from the clutches of\nmaterial energy, he attains his originai form. The impersonalist wants to\nattain the impersonal Brahman effulgence of the Lord, but that is not at\nall congenial to the living sparks, parts and parcels of the Lord. Therefore,\nthe impersonalists again fall down and get material forms, which are all\nfalse to the spirit soul. A spiritual form like the Lord's, either two-handed\nor four-handed, is attained by the devotees of the Lord either in the\n\nV aiku!J.thas or in the Goloka planets, according to the original nature of\nthe soul. This form, which is cent percent spiritual, is the svariipa of the\nliving being, and all the living beings who participated on the Bat tlefield of\nKuruk�etra, on both sides, attained their svariipa, as confirmed by Bhi�madeva. So Lord\n\nSri Kr�!la was not only merciful to the Pa!J.�avas, but He\n\nwas also merciful to the other parties because all of them attained the same\nresult. Bhi�madeva wanted the same facility also, and that was his prayer\nto the Lord, although his position as an associate of the Lord is assured in\n\nall circumstances. The conclusion is that whoever dies looking on the\n\n", "SB1.2#p0144": "Bhi�ma's Passing Away\n\nText 40]\n\n495\n\nPersonality of Godhead within or without attains his svariipa, which is the\n\nhighest perfection of life.\n\nTEXT40\n\n����lfu ��msrop:rf�:\n,�..��€4�4:{\n\n'3�(\\(..�J:\n\nSlif'�f�����: 11\\?oll\nlalita-gati-viliisa-valguhiisaprar.aya-nirik�ar-a-kalpitorumiinii[l\nkrta-manu-krta-vatya unmadiindhii�\nprakrtim agan kila yasya gopa-vadhvaft\nlalita-attractive; gati-movements; viliisa-fascinating acts; valgu-hiisa­\n\nsweet smiling; prar.aya-loving; ninh:�ar-a-looking on; kalpita-mentality;\nurumiiniift-highly glorified; krta-manu-krta-vatya[l-in the act of copying\nthe movements; unmadiindhii[l.-gone mad in ecstasy; prakrtim-charac­\n\nteristics; agan-underwent; kila-certainly ; yasya-wh ose ; gopa-vadhvaftthe cowherd damsels.\n\nTRANSLATION\nLet my mind be fixed upon Lord Sri K���a, whose motions and\nsmiles of love attracted the damsels of V rajadhama [the gopis] . The\n\ndamsels imitated the characteristic movements of the Lord [after His\ndisappearance from the rasa dance] .\nPURPORT\nBy intense ecstasy of loving service, the damsels of Vrajabhumi attained\n\nthe qualitative oneness with the Lord by dancing with Him on an equal\nlevel, embracing Him in nuptial love, smiling at Him in joke, and looking\nat Him with a loving attitude. The relation of the Lord with Arjuna is\n\nundoubtedly praiseworthy by devotees like Bhl�madeva, but the relation\n\nof the gopis with the Lord is still more praiseworthy because of their still\n\nmore purified loving service. By the grace of the Lord, Arjuna was fortunate\n\n", "SB1.2#p0145": "Srimad Bhagavata m\n\n496\n\n-\n\n[Canto 1, Ch. 9\n\nenough to have the fraternal service of the Lord as chariot driver, but the\nLord did not award Arjuna with equal strength. The gopis, however,\npractically became one with the Lord by attainment of equal footing with\nthe Lord. Bh'i�ma's aspiration to remember the gopis is to pray to have\ntheir mercy also at the last stage of his life. The Lord is satisfied more\nwhen His pure devotees are glorified, and therefore Bhi�madeva has not\nonly glorified the acts of Arjuna, his immediate object of attraction, but\nalso he has remembered the gopis who were endowed with unrivalled\nopportunities by rendering loving service to the Lord. The gopi\"s' equality\nwith the Lord should never be misunderstood to be like the siiyujya\nliberation of the impersonalist. The equality is one of perfect ecstasy\nwhere the differential conception is completely eradicated, for the interests of the lover and the beloved become identical.\n\nTEXT 41\n\nir.t•l\"l'lq;:poi�s;:ij:� ��rmfu=vrr.I\\Sf�r.no� � I\n�\n31�1iqqc:;\n� mmt� � 311P4<1�¥tl ����II\n\nmunigar-a-nrpavarya-sankule 'nta[tsadasi yudhi§fhira-riijasii ya e�iim\narhar-am upapeda ik�ar-iyo\nmama drsi-gocara e�a iivir iitmii\nm\n\nun i ga r-a -the great learned sages; nrpa va rya -the great ruling kings;\n-\n\n-\n\nsankule-in the great assembly of; anta[tsadasi-conference; yudhi§{hiraEmperor Yudhi�thira; riija-siiya-a royal performance of sacrifice; e§iimof all the great elites; arha rt am -respectful worship; upap eda -received;\nik §a rtiya[t\n\n-\n\nthe\n\nobject\n\nof\n\nattraction; mama-my; drsi-sight; gocara[t­\n\nwithin the view of; e§alt iiv i[t\n\n-\n\npersonally present; iitmii-the soul.\n\nTRANSLATION\nAt the Rajasiiya-yajfia [sacrifice] performed by Maharaja Y udi�thira,\nthere was the greatest assembly of all the elite men of the world, the royal\nand learned orders, and in that great assembly Lord Sri ���ta was worshiped\n\nby one and all as the most exalted Personality of Godhead. This happened\n\n", "SB1.2#p0146": "Text 41)\n\nBhi�ma's Passing Away\n\n497\n\nduring my presence, and I remembered the incident in order to keep my\nmind upon the Lord.\n\nPURPORT\nAfter gaining victory in the Battle of Kuruk�etra, Maharaja Yudhi�thira,\n\nthe Emperor of the world, performed the Rajasuya sacrificial ceremony.\n\nThe emperor, in those days, upon his ascendence to the throne, would\n\nsend a challenge horse all over the world to declare his supremacy, and\n\nany ruling prince or king was at liberty to accept the challenge and\n\nexpress his tacit willingness either to obey or to disobey the supremacy of\n\nthe particular emperor. One who accepts the challenge has to fight with\n\nthe emperor and establish his own supremacy by victory. The defeated\n\nchallenger would have to sacrifice his life, making a place for another king\n\nor ruler. So Maharaja Yudhi�thira also dispatched such challenging horses\nall over the world, and every ruling prince and king all over the world\n\naccepted Maharaja Yudhi�thira's leadership as the Emperor of the world.\n\nAfter this, all rulers of the world under the regime of Maharaja Yudhi�thira\n\nwere invited to participate in the great sacrificial ceremony of Rajasuya.\n\nSuch performances required hundreds of millions of dollars, and it was\nnot an easy job for a petty king. Such a sacrificial ceremony, being too\n\nexpensive and also difficult to perform under present circumstances, is now\nimpossible in this age of Kali. Nor can anyone secure the required expert\n\npriesthood to take charge of the ceremony.\nSo, after being invited, all the kings and great learned sages of the world\nassembled in the capital of Mahara.ia Yudhi�thira. The learned society,\nincluding the great philosophers, religionists, physicians, scientists and all\ngreat sages, was invited. That is to say, the briihmar-as and the k§atriyas\n\nwere the topmost leading men in society, and they were all invited to\nparticipate in the assembly. The vaisyas and siidras were unimportant\n\nelements in society, and they are not mentioned herein. Due to the change\n\nof social activities in the modern age, the importance of men has also\n\nchanged in terms of occupational positions.\n\nSo in that great assembly, Lord Sri Kr�l)a was cynosure of the neighbor­\n\ning eyes. Everyone wanted to see Lord Kr��a, and everyone wanted tu\n\npay his humble respects to the Lord. Bhi�madeva remembered all this and\nwas glad that his worshipful Lord, the Personality of Godhead, was present\n\nbefore him in His actual formal presence. So to meditate on the Supreme\nLord is to meditate on the activities, form, pastime, name and fame of tht\n\nLord. That is easier than what is imagined as meditation on the impersonal\n\n", "SB1.2#p0147": "[Canto l, Ch 9\n\nSrimad-Bhagavatam\n\n498\n\n.\n\nfeature of the Supreme. In the Bhagavad-gitii it is clearly stated (Bg. 12.5)\nthat to meditate upon the impersonal feature of the Supreme is very\ndifficult.\n\nt is practically no meditation or simply a waste of time because\n\nvery seldom is the desired result obtained. The devotees, however, meditate upon the Lord's factual form and pastimes, and therefore the Lord is\neasily approachable by the devotees. This is also stated in the Bhagavad­\n\ngitii (Bg. 12.9). The Lord is nondifferent from His transcendental activities.\n\nIt is indicated also in this sloka that Lord Sri J:1��€4rnij:\n\nII � II\n\nniSamya bhi�moktam athiicyutoktarh\npravrtta-vijiiiina-vidhiita-vibhrama[l.\nsasiisa giim indra iviijitiisrayaft\nparidhyupiintiim anujiinuvartitafl\nniS amya - after\n\nBhl�madeva;\n\nlistening;\n\natha-as\n\nalso;\n\nbhi§ma-uktam-what was spoken\nacyuta-uktam - what was spoken by\n\nby\n\nthe\n\n", "SB1.2#p0162": "Srimad-Bhagavatam\n\n514\n\n[Canto 1, Ch. 10\n\ninfallible Lord Kr�r:ta; pravrtta-being engaged in; vijniina-perfect knowledge;\n\nvidhuta-completely washed; vibhrama{l-all misgivings; sasiisa­\n\nruled over; gam-the earth; indra-the king of the heavenly planet; iva­\n\nlike; ajita-iisraya[l-protected by the invincible Lord; paridhyupiintiim­\n\nincluding the seas; anuja-the younger brothers; anuvartita{1-being fol­\n\nlowed by them.\n\nTRANSLATION\n\nMaharaja Yudhi�thira, after being enljghtened by what was spoken by\nBhi�madeva and Lord Sri Kr��a, the infallible, engaged himself in matters\n\nof perfect knowledge because all his misgivings were eradicated. Thus he\nruled over the earth and seas and was followed by his younger brothers.\nPURPORT\n\nThe modern English law of primogeniture, or the law of inheritance by\n\nthe first-born, was also prevalent in those days when l\\Iaharaja Yudhi�!hira\n\nruled the earth and seas. In those days the King of Hastinapura (now part\n\nof New Delhi) was the emperor of the world, including the seas, up to the\ntime of Maharaja Parik�it, the grandson of\n\n'laharaja YudhiHhira. His\n\nyounger brothers were acting as his ministers and commanders of state,\n\nand there was full cooperation between the perfectly religious brothers of\n\nthe king. Maharaja YudhiHhira was the ideal king or representative of\nLord Sri Kr�!la to rule over the kingdom of earth and was comparable to\n\nKing lndra, the representative ruler of the heavenly p lanet. The demigods\n\nlike lndra, Candra, Surya, V aru!J.a, Vayu, etc., are representative kings of\n\ndifferent planets of the universe, and similarly Maharaja Yudhi�thira was\n\nalso\n\none of them, ruling over the kingdom of the earth.\n\n!laharaja\n\nYudhi�thira was not a typically unenlightened political leader of modern\n\ndemocracy.\n\n1aharaja Yudhi�thira was instructed by Bhi�madeva and the\n\ninfallible Lord also, and therefore he had full knowledge of everything in\nperfection.\n\nThe modern elected executive head of a state is just like a puppet\n\nbecause he has no kingly power. Even if he is enlightened like Maharaja\nYudhi�thlra, he cannot do anything out of his own good will due to his\n\nconstitutional position. Therefore, there are so many states over the earth\nquarreling because of ideological differences or other selfish motives. But\n\na king like Maharaja Yudhi�thlra had no ideology of his own. He had but\nto follow the instructions of the infallible Lord and the Lord's representa­\n\ntive and the authorized agent, Bhi�madeva. It is instructed in the siistras\n\n", "SB1.2#p0163": "Text 4]\n\nDeparture of Lord K[�a for Dvaraka\n\n515\n\nthat one should follow the great authority and the infallible Lord without\nany personal motive and manufactured ideology. Therefore, it was possible\nfor Maharaja Yudhi�thira to rule the whole world, including the seas,\nbecause the principles were infallible and universally applicable to every·\none. The conception of one world state can only be fulfilled if we can\nfollow the infallible authority. An imperfect human being cannot create\nan ideology acceptable to everyone. Only the perfect and the infallible can\ncreate a program which is applicable at every place and can be followed by\nall in the world. It is the person who rules, and not the impersonal government. If the person is perfect, the govemment is perfect. If the person is\na fool, the government is a fool's paradise. That is the law of nature. There\nare so many stories of imperfect kings or executive heads. Therefore, the\nexecutive head must be a trained person like Maharaja Yudhi�thira, and he\nmust have the full autocratic power to rule over the world. The conception\nof a world state can take shape only under the regime of a perfect king\nlike Maha raja Yudhi�thira. The world was happy in those days because\nthere were kings like Maharaja Yudhi�thira to rule over the world.\nTEXT4\n\nkiimarh vavar§a parjanyaft\nsarva-kiima-dughii mahi\nsi§icuft sma vrajiin giivaft\npayasodhasvatir mudii\nkiimam- everything needed; vavar§a-was showered; pa rjanyaft- rains;\nsa rva-e ve rything; kama-necessities; dughii-p rodu ce r; mahi-the land;\nsi§icuft s ma- moisten; vrajiin-pasturing grounds; giivaft - the cow; payasii\nudhasvati{t-due to swollen milk bags; mudii-because of a joyful attitude.\nTRANSLATION\n\nDuring the reign of Maharaja Yudh�thira, the clouds showered all the\nwater that people needed, and the earth produced all the necessities of\nman in profusion. Due to its fatty milk bag and cheerful attitude, the cow\nused to moisten the grazing ground with milk.\n\n", "SB1.2#p0164": "516\n\nSrimad-Bhagavatam\n\nrcanto 1, Ch_ 10\n\nPURPORT\nThe basic principle of economic development is centered about land\n\nand cows. The necessities of human society are food grains, fruits, milk,\nminerals, clothing, wood, etc. One requires all these items to fulfill the\nmaterial needs of the body. Certainly one does not require flesh and fish\nor iron tools and machinery. During the regime of Maharaja Yudhi�thira,\nall over the world there were regulated rainfalls. Rainfalls are not in the\ncontrol of the human being. The heavenly King Indradeva is the controller\nof rains, and he is the servant of the Lord. When the Lord is obeyed by\nthe king and the people under the king's administration, there are regulated rains from the horizon, and these rains are the causes of all varieties\nof production on the land. Regulated rains not only help ample production\nof grains and fruits, but when they combine with astronomical influences\nthere is ample production of valuable stones and pearls. Grains and\nvegetables can sumptuously feed a man and animals, and a fatty cow\ndelivers enough milk to supply a man sumptuously ·with vigor and vitality.\nIf there is enough milk, enough grains, enough fruit, enough cotton,\nenough silk and enough jewels, then why do the people need cinemas,\nhouses of prostitution, slaughterhouses, etc.? What is the need of an artificial luxurious life of cinema, cars, radio, flesh and hotels? Has this\ncivilization produced anything but quarreling individually and nationally?\nHas this civilization enhanced the cause of equality and fraternity by\nsending thousands of men into a hellish factory and the war fields at �he\nwhims of a particular man?\nIt is said here that the cows used to moisten the pasturing land with\nmilk because t heir milk bags were fatty and the animals were joyful. Do\nthey not require, therefore, proper protection for a joyful life by being fed\nwith sufficient quantity of grass in the field? Why should men kill cows\nfor their selfish purposes? Why should man not be satisfied with grains,\nfruits and milk, which, combined together, can produce hundreds and\nthousands of palatable dishes. Why are there slaughterhouses all over the\nworld to kill innocent animals? Maharaja Parik�it, grandson of\n\niaharaja\n\nYudhi�thira, while touring his vast kingdom, saw a black man attempting\nto kill a cow. The King at once arrested the butcher and chastised him\nsufficiently. Should not a king or an executive head protect the lives of the\npoor animals who are unable to defend themselves? Is this humanity? Are\nnot the animals of a country citizens also? Then why are they allowed to\nbe butchered in organized slaughterhouses? Are these signs of equality\nand fraternity or nonviolence?\n\n", "SB1.2#p0165": "Text 5)\n\n517\n\nDeparture of Lord Kr�f.l a for Dvaraka\n\nTherefore, in contrast with the modern advanced civilized form of\ngovernment, an autocracy like Maharaja Yudhi�thira's is by far superior\nto so-called democracy in which animals are killed and a man les than an\nanimal is allowed to cast votes for another less-than-animal man.\nWe are all creatures of material nature. In Lhe Bhagavad-gitii it is said\nthat the Lord Himself is the seed-giving father and material nature is the\nmother of all living beings in all shapes. Thus mother material nature has\nenough foodstuff both for animals and men, by the grace of the Father\nAJmighty Sri Kr�!la. The human being is the elder brother of all other living\n\nbeings. He is endowed with intelligence more powerful than animals for\nrealizing the course of nature and the indications of the Almighty Father.\nHuman civilizations should depend on the production of material nahtre\nwithout artificially attempting economic development to turn the world\ninto a chaos of artificial greed and power only for the purpose of artificial\nluxuries and sense gratification. This is but the life of dogs and hogs.\n\n·\n\nTEXT 5\n\nm: (\"t�wt�q��; 1\n'h...,e�\"'\":q\";m.t\"Nlf ; �: �����II� II\n\n';{tl:\n\n�\n\nnadyaft samudrii girayaft\nsavanaspati-virudhaft\nphalanty O§adhayaft sarviift\nkiimam anvrtu tasya vai\nnadyaft\n\n- rivers ;\n\nsamudriift- oceans ;\n\ngirayaft- hil!s\n\nand\n\nmountains;\n\nsavanaspati- vegetables; v irudh a f:i. - creepers; phalanti- active; o�adhayaf:i.drugs; sarviift\n\n- all; kiimam- necessities; anvrtu- seasonal ; tasya- for the\n\nKing; vai- certainly.\n\nTRANSLATION\nThe rivers, oceans, hills, mountains, forests, creepers and active drugs,\nin every season, paid their tax quota to the King in profusion.\nPURPORT\nSince Maharaja Yudhi�thira was under the protection of the ajita, the\ninfallible Lord, as above mentioned, the property of the Lord, namely the\n\n", "SB1.2#p0166": "[Canto 1, Ch. 10\n\nSrimad-Bhagavatam\n\n518\n\nrivers, oceans, hills, forests, etc., were all pleased, and they used to supply\n\ntheir respective quota of taxation to the King. The secret to success is to\n\ntake refuge under the protection of the Supreme Lord.\n\nWithout His\n\nsanction, nothing can be possible. To make economic development by our\nown endeavors on the strength of tools and machinery is not all. The\nsanction of the Supreme Lord must be there, othenvise despite all instrumental arrangements everything will be unsuccessfuL The ultimate cause\nof success is the daiva or the Supreme. Kings like\n\nlaharaja Yudhi�thira\n\nknew perfectly well that the king iE the agent of the Supreme Lord to look\nafter the welfare of the mass of people. Actually the state belongs to the\nSupreme Lord. The rivers, the oceans, the forests, the hills, drugs, etc., are\nnot creations of man. They are all creations of the Supreme Lord, and the\nLiving being is allowed to make use of the property of the Lord for\nservice of the Lord. Today's slogan is that everything is for the people, and\ntherefore the government is for the people and by the people. But to\nproduce a new species of humanity at the present moment on the basis of\nphilosophy and religion, on the basis of justice and peace, on the basis of\nGod consciousness and perfection of human life, the ideology of godly\ncommunism, the world has again to follow in the footsteps of kings like\nMaharaja Yudhi�thira or Parilqit. There is enough of everything by the will\nof the Lord, and we can make proper use of things to live comfortably\nwithout any enmity between men, or animal and man or nature. Everywhere the control of the Lord is there, and if the Lord is pleased, every\npart of nature 'viii be pleased. The river will flow profusely to fertilize the\nland, the oceans will supply sufficient quantity of minerals, pearls and\njewels, the forest will supply sufficient wood, drugs and vegetables, and\nthe seasonal changes will effectively help produce fruits and flowers in\nprofuse quantity. The artificial way of living depending on factories and\ntools can render so-called happiness only to a limited number at the cost\nof millions. Since the energy of the mass of people is engaged in factory\nproduction, the natural products are being hampered, and for this the\nmass is unhappy. Without being educated properly, the mass of people are\nfollowing in the footsteps of the vested interest by exploiting natural\nreserve, and therefore there is acute competition between individual and\nindividual and nation and nation. There is no control by the trained agent\nof the Lord. We must look into the defects of modern civilization by\ncomparison\n\nhere,\n\nand\n\nshould\n\nfollow\n\nin\n\nthe\n\nfootsteps\n\nYudhi�thira to cleanse man and 'vipe out anachronisms.\n\nof\n\nMaharaja\n\n", "SB1.2#p0167": "Text 6]\n\n519\n\nDeparture of Lord Kr�r:ta for Dvaraka\nTEXT6\n....\n\n\"'\n\n-111\n\n-\n\n�a:��:l\n�ill� ulij ctifff'� II � II\n� �:\n\nniidhayo vyiidhayafr. klesii\ndaiva-bhutiitma-he tavafr.\najata-satriiv abhavan\njantuniirh r iijni karhicit\nna-ne ver; iid h aya ft -an x ieties; vyiid h ayaft -diseases ; klesii ft\n\n-\n\nt r ouble due\n\nto excessive heat and cold; daiva-bhuta-iitma-all due to the body, super­\n\nnatural power and other living beings; he tn vaft\n\n-\n\ndue to the cause of; ajiita­\n\nsat rau- unto one who has no enemy; abhavan happened; jantuniim-of\n-\n\nthe living beings; rajiii-unto the King; karhicit-at any time.\nTRANSLATION\nDue to the King's having no enemy, the living beings were not at any\ntime disturbed by mental agonies, diseases, or excessive heat or cold.\nPURPORT\nTo be nonviolent to human beings and to be a killer or enemy of the\npoor animals is Satan's philosophy. In this age there is enmity against poor\nanimals, and therefore the poor creatures are always anxious. The reaction\nof the poor animals is being forced on human society, and therefore there\nis always the strain of cold or hot war between men, individualJy, collec­\n\ntively or nationally. At the time of Maharaj a Yudhi�thira, there were no\ndifferent nations, although there were different subordinate states. The\nwhole world was united, and the supreme head, being a trained king like\nYudhi�thira, kept all the inhabitants free from anxiety, diseases and\nexcessive heat and cold. They were not only economically well-to-do, but\nalso they were physically fit and undisturbed by supernatural power, by\nenmity of other living beings and by disturbance of bodily and mental\nagonies. There is a proverb in Bengali that a bad king spoils the kingdom\nand a bad housewife spoils the family. This truth is applicable here also.\nBecause the King was pious, obedient to the Lord and sages, because he\n\n", "SB1.2#p0168": "[Canto l, Ch_ 10\n\nSrimad-Bhagavatam\n\n520\n\nwas no one's enemy and because he was a recognized agent of the Lord\nand therefore protected by Him, all the citizens under the King's protec­\n\ntion, were, so to speak, directly protected by the Lord and H is authorized\nagents. Unless one is pious and recognized by the Lord, he cannot make\n\nothers happy who are under his care. There is full cooperation between\nman and God and man and nature, and this conscious cooperation between\n\nman and God and man and nature,\n\nas exemplified by King\n\nYudhi�thira, can bring about happiness, peace and prosperity in the world.\n\nThe attihtde of exploiting one another, the custom of the day, will only\nbring misery.\nTEXT7\n\nU§itvii hiistinapure\nmiisiin katipayiin hari�\nsuhrdiirh ca viSokiiya\nsvasus ca priya-kiimyayii\nU§itvii-staying ; hiistinapure-in the city of Hastinapura; miisiin- months;\nkatipayiin-a\n\nfew; ha ri� - Lord\n\nSri\n\nJ<.r§J).a; suhrdiim- relatives ; ca-also;\n\nvisokiiya-for pacifying them; s vasu� - t he sister; ca-and;priya-kiimyayiifor pleasing.\n\nTRANSLATION\nSri Hari or Lord Sri Kr��a resided at Hastinapura for a few months to\npacify His relatives and please His own sister [Subhadra).\nPURPORT\nKr��a was to start for Dvaraka, His own kingdom, after the Battle of\nKuruk�etra and Yudhi�thira's being enthroned, but to oblige the request\n\nof Maharaja Yudhi�thira and to show special mercy to Blu�madeva, Lord\n\nKr��a stopped at Hastinapura, the capital of the Pap9avas. The Lord\n\ndecided to stay especially to pacify the aggrieved King as well as to please\nSubhadra, sister of Lord Sri J<.r�pa. Subhadra was especially pacified\nbecause she lost her only son Abhimanyu, who was just married. The\nboy left his wife, Uttara,\n\nmother\n\nof Maharaja Parik�it. The Lord is\n\n", "SB1.2#p0169": "Text 8]\n\nDeparture of Lord Kr�r:ta for Dvaraka\n\n521\n\nalways pleased to satisfy His devotees in any capacity. Only His devotees\ncan play the part of His relatives. The Lord is absolute.\nTEXTS\n\niimantrya ciibhyanujniita[l.\npari§vajyiibhiviidya tam\niimroha ratharh kai.Scit\npari§vakto 'bhiviidita[l.\niimantrya-taking\n\npernussiOn;\n\nca-and;\n\nabhyanujniita[1- being\n\nper­\n\nmitted; pari§vajya-embracing; abhiviidya-bowing down at the feet; tamunto Maharaja Yudhi�thira; iimroha-ascended; ratham-the chariot; kai.Scit\n-by someone; pari§vaktaft-being embraced; abhiviidita{t-being offered\nobeisances.\nTRANSLATION\nAfterwards, when the Lord asked permission to depart and the King\ngave it, the Lord offered His respects to Maharaja Yudhi�!hira by bowing down at his feet, and the King embraced Him. After this the Lord,\nbeing embraced by others and receiving their obeisances, got into His\nchariot.\nPURPORT\n\nMaharaja Yudhi�!hira was the elder cousin of Lord Km1a, and therefore\nwhile departing from him the Lord bowed down at the King's feet and\nthe King embraced Him as a younger brother, although the King knew\nperfectly well that Kr�!la is the Supreme Personality of Godhead. The\nLord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than nor equal to the Lord, but He\ntakes pleasure in being treated as younger than His devotees. These are all\ntranscendental pastimes of the Lord. The impersonalist cannot enter into\nthe supernatural roles played by the devotee of the Lord. Thereafter\nBhima and Arjuna embraced the Lord because they were of the same age,\nbut\n\nakula and Sahadeva bowed down before the Lord because they were\n\nyounger than Him.\n\n", "SB1.2#p0170": "Srimad-Bhagavatam\n\n522\n\n[Canto l, Ch_ 10\n\nsubhadrii draupadi kunti\nviriita-tanayii tathii\ngiindhiiri dhrtarii§{ras ca\nyuyutsur gautamo yamau\nvrkodaras (;a dhaumyas ca\nstriyo matsya-sutiidaya�\nna sehire vimuh yanto\nviraham siiniga-dhanvana�\nsubhadrii-sister of .Kf�rya; draupadi-the wife of the Patl9-avas; kuntimother of the Patl9-avas; virii{a-tanayii-the daughter of Virata (Uttar a);\ntathii-also; giindhii ri-the mother of Duryodhana; dhrtarii§tra�- the father\nof Duryodhana; ca-and; yuyutsu[l-the son of Dhrtara�tra by his vaisya\nwife;\n\ngautama�- .Kfpacarya;\n\nSahadeva;\n\nyamau-the\n\nvrkodara�-Bhima;\n\ns triya[l- also\n\nca-and ;\n\ntwin\n\nbrothers\n\nNakula and\n\ndhau mya[l-Dhaumya;\n\nca-and;\n\nother ladies of the palace; matsya-sutiidaya�-the daughter of\n\na fisherman (Satyavati, Bhi�ma's stepmother); na-could not; sehiretolerate;\n\nvimuhyanta�- almost\n\nfainting;\n\nv iraham\n\n-\n\nseparation ;\n\nsiirhga­\n\ndhanvana�-of Sri .Kf�rya, who bears a conch in His hand.\nTRANSLATION\nAt that time Subhadra, Draupadi, Kunti, Uttara, Gandhari, Dhrtara�tra,\nYuyutsu, .Kfpacarya, Nakula, Sahadeva, Bhimasena, Dhaumya and Satyavati\n\nall nearly fainted because it was impossible for them to bear separation\nfrom Lord .Kf�!la.\n\nPURPORT\n\nLord Sri Kr�!la is so attractive for the living beings, especially for the\ndevotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise\nhe cannot. The feeling of such separation cannot be described, but it can\nsimply be imagined by devotees only. After His separation from Vrndavana\nfrom the innocent rural cowherd boys, girls, ladies and others, they all felt\nshock throughout their lives, and the separation of Radhariitii, the most\n\n", "SB1.2#p0171": "Departure of Lord Kr�r.ta for Dvaraka\n\nTexts 11-12]\n\n523\n\nbeloved cowherd girl, is beyond expression. Once they met at Kuruk�etra\nduring a solar eclipse, and the feeling which was expressed by them is\nheartrending. There is, of course, a difference in the qualities of the\ntranscendental devotees of the Lord, but none of them who have ever\ncontacted the Lord by direct communion or otherwise can leave Him for a\nmoment. That is the attitude of the pure devotee.\n\nII����\nsatsahgiin mukta-duftsango\nhiiturh notsahate budhaft\nkirtyamiinarh yaso yasya\nsakrd iikar[lya rocanam\ntasmin nyasta dhiyaft piirthiift\nsaheran viraharh katham\ndarsana-sparsa-sarhliipasayanasana-bhojanaift\nsatsangiit-by association of pure devotees; mukta-duftsangaft\nfrom bad materialistic association; hiitum-to give up; na utsah ate\n\n-\n\n-\n\nfreed\n\nnever\n\nattempts; budhaft-one who has understood the Lord; kirtyamiinamglorifying; yasaft\nonly; ro c anam\n\n-\n\n-\n\nfame; yasya-whose; sakrt-once only; iikarrya-he ari ng\n\npleasing; tasmin-unto Him; nyasta-dhiyaft-one who has\n\ngiven up his mind unto Him; piirthiift-the sons of Prthii; saheran-can\ntolerate; vira ham-separation; katham-how; dar5ana\nsparsa-to uchi n g ;\nbhojanaift\n\n-\n\nsarhlii p a-conversing ;\n\n-\n\nseeing eye to eye;\n\nsayana- sleeping ;\n\niisana- sitting ;\n\ndining together.\nTRANSLATION\n\nThe intelligent, who have understood the Supreme Lord in association\nwith pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they\nhave heard them only once. How, then, could the Pii!l�avas tolerate His\nseparation, for they had been intimately associated with His person,\nseeing Him eye to eye, touching Him, conversing with Him, and sleeping,\nsitting and dining with Him?\n\n", "SB1.2#p0172": "Srimad-Bhagavatam\n\n524\n\n[Canto l, Ch. 10\n\nPURPORT\n\nThe living being's constitutional position is one of serving a superior. He\n\nis obliged to serve by force the dictates of illusory material energy in dif­\n\nferent phases of sense gratification. And in serving the senses he is never\n\ntired. Even though he may be tired, the illusory energy forces him to do so\nwithout being satisfied perpetually. There is no end of such sense gratifi­\n\ncatory\n\nbusiness, and the conditioned soul becomes entangled in such\n\nservitude without any hope of release. The release is only effected by\n\nassociation of pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his\neternal position is to render service unto the Lord and not to the perverted\n\nsenses in the capacity of lust, anger\n\ndesire to lord it over, etc. The\n\nmaterial society, friendship and love all are different phases of lust. Home,\n\ncountry, family, society, wealth and all sorts of corollaries are all causes\n\nof bondage in the material world where the threefold miseries of life are\n\nconcomitant factors. By associating with pure devotees and by hearing\nthem submissively, attachment for material enjoyment becomes slackened,\n\nand attraction for hearing about the transcendental activities of the Lord\n\nbecomes prominent. Once they are, they will go on progressively without\n\nstoppage, like fire in gunpowder. It is said that Hari, the Personality\n\nof Godhead, is so transcendentally attractive that even those who are\nself-satisfied by self-realization and are factually liberated from all material\n\nbondage also become devotees of the Lord. Under the circumstances it is\n\neasily understood what must have been the position of the Patt9avas, who\nwere constant companions of the Lord. They could not even think of sepa­\n\nration from Sri Kr�r;ta because the attraction was more intense for them be­\n\ncause of continuous personal contact. His remembrance by His form, quali­\n\nty, name\n\nfame, pastimes, etc., is also attractive for the pure devotee, so\n\nmuch so that he forgets all forms, quality, name, fame and activities of the\n\nmundane world, and due to his mature association with pure devotees he is\n\nnot out of contact 'vith the Lord for a moment.\n\nTEXT 13\n\nI\n� ��fi\\�-���:\n�: �«114:1 M��(a\"31 � � II�� II\n\n", "SB1.2#p0173": "Departure of Lord Kr�r:ta for Dviiraka\n\nText 14]\n\n525\n\nsarve te'nim4air ak�ais\ntam anu druta-cetasa�\nvik�anta� sneha-sambaddhii\nvicelus tatra tatra ha\nsarve-a ll; te t h ey; animi§a* -without twinkling of the eyes; ak§a*by the eye; tam anu after Him; dr ta-cetasa� -melted heart; vik§anta[tlooking upon Him; sneha-sambaddhii�-bound by pure affection; viceluftbegan to move; tatra tatra-here and there; ha-so they did.\n-\n\n-\n\nu\n\nTRANSLATION\n\nAll their hearts were melting for Him on the pot of attraction. T hey\nlooked at Him without blinking their eyes, and they moved hither and\nthither in perplexity.\nPURPORT\n\nJ;. By\nso-called development of industrial enterprises, they are using now pots of\ngutta-percha instead of metals like gold, silver, brass and copper. They are\nusing margarine instead of purified butter, and one fourth of the city\npopulation has no shelter.\nTEXT 18\n\n('tlf!tfifi�� �if 'ro{� I\nRtl4¥41CJ(: � � �: q� ����\"\n�:\n\nuddhava{l siityakis caiva\nvyajane paramiidbhute\nvikiryamiirwfl. k usumai\nreje madhu-pati[l. pathi\nuddhavafi--a cousin-brother of Kr�t:ta's; siityakifi--His driver; ca- an d;\neva- cert ai nly; vyaja n e- engaged in fanning; parama- adbhute- decorative;\n\nvik\"ir yamarafi- -seated on scattered; kusumai-flowers all around; rejecommanded; madhu-patifi-- master of Madhu (K[�f}.a); pathi- o n the road.\nTRANSLATION\nU ddhava and Satyaki began to fan the Lord with a decorated fan, and\nthe Lord, as the master of Madhu, seated on scattered flowers, commanded\nthem along the road.\n\n", "SB1.2#p0178": "Srimad-Bhagavatam\n\n530\n\n[Canto 1, Ch_ 10\n\nTEXT 19\n\na.Srnyantiis4a� satyiis\ntatra tatra dvijeritiif:,\nniinurnpiinurnpiisca\nnirguf!,asya gu[liitmanal;t\nasrnyan ta- being\n\nheard; ii.si§aft-benediction; satyii�-all truths; tatra­\n\nhere; tatra-there; dvij a iritiift-sounded by learned briihma[!,as; na-not;\n-\n\nanurupa- befitting; anu ril piil;t -fitting; ca-also; nirguf!,asya-of the Absolute; gu[la-iitmana�-playing the role of a human being.\n\nTRANSLATION\nIt was being heard here and there that the benedictions being paid to\nKf��a were neither befitting nor unbefitting because they were all for the\nAbsolute who was now playing the part of a human being.\n\nPURPORT\nAt places there were sounds of Vedic benediction aiming at the Person­\n\nality of Godhead Sri Krwa. The benedictions were fitting in the sense that\n\nthe Lord was playing the part of a human being as if a cousin of Maharaja\nYudhi�thira, but they were unfitting also because the Lord is absolute and\n\nhas nothing to do with any kind of material relativities. He is nirgupa, or\n\nthere are no material qualities in Him, but He is full of transcendental\nqualities. In the transcendental world there is nothing contradictory,\n\nwhereas in the relative world everything has its opposite. In the relative\n\nworld white is the opposite conception of black, but in the transcendental\n\nworld th�re is no distinction between white and black. Therefore the\n\nsounds of benedictions uttered by the learned briihmapas here and there\n\nappear to be contradictory in relation with the Absolute Person, but when\n\nthey are applied to the Absolute Person they lose all contradiction and\n\nbecome transcend�ntal. One example may clear this idea. Lord Sri Kr��a\n\nis sometimes described as a thief. He is very famous amongst His pure\n\ndevotees as the .Makhan-Cora. He used to steal butter from the houses of\nneighbors at Vrndavana in His early age. Since then He is famous as a\n\n", "SB1.2#p0179": "Text 20]\n\nDeparture of Lord Kr�f.la for Dvaraka\n\n531\n\nthief. But in spite of His being famous as a thief, He is worshiped as a thief,\nwhereas in the mundane world a thief is punished and is never praised.\nBeing the Absolute Personality of Godhead, everything is applicable to\nHim, and still in spite of all contradictions He is the Supreme Personality\nof Godhead.\n\nTEXT 20\n\nany onyam iisit saiijalpa\nuttama-Slo ka-ce tasiim\nkauravendra-pura-strir-iim\nsarva-sruti-mano-hara�\nanyonyam-among\n\none\n\nanother;\n\nasit-there\n\nwere;\n\nsanjalpa�­\n\nabout; uttama-sloka-the Supreme, who is praised by selected poetry;\n\ncetasiim-of those whose hearts are absorbed in that way; kauravendra­\n\nthe king of the Kurus; pura-capital; st rir-iim-all the ladies; sa rva-all;\n\nsruti-the Vedas; mana�-hara�-attractive to the mind.\nTRANSLATION\nThe ladies on the roofs of all the houses of Hastinapura, who were all\nabsorbed in the thought of the transcendental qualities of the Lord who is\nsung in select poetry, began to talk of Him. This talk was more attractive\nthan the hymns of the Vedas.\nPURPORT\nIn the Bhagavad-gitii it is said that in all the Vedic literatures the goal is\nthe Personality of Godhead Sri Kr�!J.a. Factually the glories of the Lord are\ndepicted in such literature as the Vedas, Riimiiyar-a and Mahiibhiirata. And\n\nin the Bhiigavatam they are specifically mentioned in respect to the\nSupreme Lord. Therefore, while the ladies on the tops of the houses in the\ncapital of the kings of the Kuru dynasty were talking about the Lord they\nwere more pleasing than the Vedic hymns. Anything sung in the praise of\nthe Lord is Sruti-mantra. There are songs of Thak ur Narottama Dasa, one\nof the iiciiryas in the Gau�ya-sampradaya, composed in simple Bengali\n\n", "SB1.2#p0180": "Srimad-Bhagavatam\n\n532\n\n[Canto 1, Ch. 10\n\nl anguage. But Thakur Visvanatha Cakravarti, another very learned iiciirya\nof the same sampradiiya, has approved the songs by Thakur\n\narottama\n\nDasa to be as good as Vedic mantras. And this is .so because of the subject\nmatter. The lan guage is immaterial, but the subject matter is importan t .\nThe ladie , who were all absorbed in the thought and actions of the Lord,\ndeveloped the c onsciousne ss of Vedic wisdom by the gr ac e of the Lord.\nAnd, therefore, although suc h ladies might not ha ve been ery learned\nscholar in Sansk rit or othe rwi se , still whatever they spoke was more\natt ra c t ive than the Vedic hymns. The Vedic hymns in the Upani§ads are\nsometimes indirectly directed to the Supreme Lord. But the talks of the\nladies are dire ctly spoken of the Lord, and thus they were more ple asing\nto the heart. The ladies' talks appeared to be more valuable than the\nlearned briihmal}as' benedictions.\n\nTEXT 21\n\n....\n\n�: �\n� �tfi �� 3W'IR I\nam glit•\"lfl \\1{�'f4T�\nf;rqTf�ijRijf?lf� ijw.J�� II�� II\n\n��\n� q ·��lf.i\n\nsa vai kiliiyam puru§aft puriitano\nya eka iisid avi.Se§a iitmani\nagre gur-ebhyo jagad-ii.tmaniSvare\nnimilitiitman niSi supta-sakti§u\nsaft-He\n\n(Kr�rya);\n\nvai- as\n\nI remember; kiln- defi n itely; aya m -this;\n\npuru�a[l- Personality of Godhead; puriitanaft- the original; yaft - who; ekaft\n-only one; iisit-existed; a v ise§ aQ.- mater iall y unmanifested; iitmani-own\n\nself; agre- befor e creation; gu r-ebhyaft -of the modes of nature; jagatii.tmani - unto the Supersou l; isvare-unto the Supr eme Lord; nimilitamerged\n\ninto; iitman-the\n\nliving\n\nentity; niSi s u pta-inact ive\n\nat night;\n\nsakti�u- of the energies.\n\nTRANSLATION\nThey said:\n\nHere He is, the original Personality of Godhead as we\n\ndefinitely remember Him. He alone existed before the manifested creation\nof the modes of nature, and in Him only, because He is the Supreme Lord,\n\nall living beings merge, as if sleeping at night, their energy suspended.\n\n", "SB1.2#p0181": "Text 21]\n\nDeparture of Lord K:�':la for Dvaraka\n\n533\n\nPURPORT\nThere are two types. of dissolution of the manifestive cosmos. At the\n\nend of every 4,320,000,000 solar years, when Brahma, the lord of one par­\n\nticular universe, goes to sleep, there is one annihilation. And at the end of\nBrahma's life, which takes place at the end of Brahma's one hundred years\n\nof age, in our calculation at the end of 8,640,000,000 x 30 x 12 x 100\n\nsolar years, there is complete annihilation of the entire universe, and in\nboth the periods both the material energy called the mahat-tattva and the\n\nmarginal energy called jiva-tattva merge in the person of the Supreme\n\nLord. The living beings remain asleep within the body of the Lord until\n\nthere is another creation of the material world, and that is the way of\n\ncreation, maintenance and annihilation of the material manifestation.\n\nThe material creation is effected by the interaction of the three modes\n\nof material nature set in action by the Lord, and therefore it is said here\n\nthat the Lord existed before the modes of material nature were set in\n\nmotion. In the Sruti mantra it is said that only Vi�p.u, the Supreme Lord,\n\nexisted before the creation, and there were no Brahma or Siva and other\ndemigods. Vi�p.u means the Maha-Vi�p.u who is lying on the Causal Ocean,\n\nand by His breathing only all the universes are generating in seeds and\ngradually developing into gigantic forms with innumerable planets within\n\neach and every universe. The seeds of universes develop into gigantic forms\n\nin the way seeds of a banyan tree develop into numberless banyan trees.\nThis\n\n1aha-Viwu is the plenary portion of the Lord Sri Kr�p.a, who is\n\nmentioned in the Brahma-sarhhitii. as follows:\n\n\"Let me offer my respectful obeisances unto the original Personality of\n\nGodhead, Govinda, whose plenary portion is the Maha-Vi�tJ.U. All the\n\nBrahmas or the heads of the universes live only for the period of His\n\nexhaling, after the universes are generated from the pores of His transcen­\n\ndental body.\"(Brahma-sarhhita 5.58).\n\nThus Govinda, or Lord Kr�p.a, is the cause of Mahii-Vi�t�-u also. The\n\nladies talking about this Vedic truth must have heard it from authoritative\nsources. An authoritative source is the only means of knowing about\n\ntranscendental subject matter definitely. There is no other alternative.\n\nThe merging of the living beings into the body of Maha- Vi�!)u takes place\n\nautomatically at the end of Brahmii's one hundred years. But that does\nnot mean that the individual living being loses his identity. The identity is\n\nthere, and as soon as there is another creation by the supreme will of the\nLord, all the sleeping or inactive living beings are again let loose to begin\n\ntheir activities in the continuation of past different spheres of life. It is\ncalled suptotthita naya, or awakening from sleep and again engaging in\n\n", "SB1.2#p0182": "Srimad-Bhagavatam\n\n534\n\n[Canto 1, Ch_ 10\n\none's respective continuous duty. When a man is asleep at night, he forgets\nhimself, what he is, what his duty is and everything of his waking state.\nBut as soon as he awakens from slumber, he remembers all that he has to\ndo and thus engages himself again in his prescribed activities. The living\nbeings also remain merged in the body of Maha-Vi�p.u du ring the period of\nannihilation, but as soon as there is another creation they arise to take\nup their unfinished work. This is also confirmed in the Bhagavad-gzta\n\n(8.18-20).\nThe Lord existed before the creative energy was set in action. The Lord\nis not a product of the material energy. His body is completely spiritual,\nand there is no difference between His body, and Himself. Before creation\nthe Lord remained in Hi abode, which is absolute and one.\n\nTEXT 22\n\n�t �W:f��\n�� � �'P{_ I\n�;ft\n34�1¥{�qlo:: '{f;r\nF.ff�'ff;rts�!(H11( �� II�� II\n� �\n\nsa eva bhuyo nija-virya-coditiirh\nsva-jiva-miiyiirh prakrtirh sisrk§atim\naniima-rupiitmani riipa-niimani\nvidhitsamiino 'nusasiira siistra-krt\nsaft-He; eva-thus; bhuyaft-again; nija-own pe rs onal ; virya-potency;\ncoditiim- performance of; sva-own; jiva-li vi ng being; miiyiim-external\nenergy;prakrtim-unto material nat u r e ; sisrk§atim-while re cr eating ; aniima\n-without mundane designation; riipa-iitmani- forms of the soul;riipa­\n\nnamani-forms and names; vidhitsamiinaft-desiring to award; anusasaraentrusted; siist ra-krt-the com p ile r of reveal ed scrip tu r e.\n\nTRANSLATION\nThe Personality of Godhead, again desiring to give names and forms\nto His parts and parcels, the living entities, placed them under the guidance\nof material nature. By His own potency, material nature is empowered to\nrecreate.\n\n", "SB1.2#p0183": "Text 22]\n\nDeparture of Lord Kr�r:ta for Dvaraka\n\n535\n\nPURPORT\nThe living entities are parts and parcels of the Lord. They are of two\n\nvarieties, namely the nitya-mukta and nitya-baddha. The nitya-muktas\n\nare eternally liberated souls, and they are eternally engaged in the reciproca­\n\ntion of transcendental loving service with the Lord in His eternal abode\n\nbeyond the manifested mundane creations. But the nitya-baddha or\neternally conditioned souls are entrusted to His external energy, miiyii,\n\nfor rectification of their rebellious attitude towards the Supreme Father.\n\nNitya-baddhas are eternal! y forgetful of their relation with the Lord as\nparts and parcels. They are be,vildered by the illusory energy as products\n\nof matter\n\nand thus they are very busy in making plans in the material\n\nworld for becoming happy. They go on merrily with plans, but by the\n\n\"\"ill of the Lord both the planmakers and the plans are annihilated at the\n\nend of a certain period, as above mentioned. This is confirmed in the\n\nBhagavad-gitii as follows: \"0 son of Kunti, when the period of a kalpa\n\n[the duration of the life of Brahma] is ended, all the living entities merge\n\nunto My nature, and again when the time of creation is ripe, I begin\n\ncreation by the agency of My external energy.\" (Bg. 9.7)\n\nThe word bhiiya� indicates again and again, that is to say the process of\n\ncreation, maintenance and annihilation is going on perpetually by the\nexternal energy of the Lord. He is the cause of everything. But the living\n\nbeings who are constitutionally the parts and parcels of the Lord and are\nforgetful of the sweet relation, are given a chance again to get rid of the\n\nclutches of the external energy. And to revive his (the living being's) con­\n\nsciousness, the revealed scriptures are also created by the Lord. Vedic\n\nliteratures are the guiding directions for the conditioned souls so they\n\ncan get free from the repetition of creation and annihilation of the\n\nmaterial world and the material body.\n\nThe Lord says in the Bhagavad-gitii, \"This created world and material\n\nenergy are under My control. Under the influence of prakrti, automatically\n\nthey are created again and again, and this is done by Me through the\nagency of My external energy.\"\n\nActually the spiritual spark living entities have no material names or\n\nforms. But in order to fulfill their desire to lord it over the material\nenergy of material forms and names, they are given a chance for such\nfalse enjoyment, and at the same time they are given a chance to under­\n\nstand the real position through the revealed scriptures. The foolish and\n\n", "SB1.2#p0184": "Sr'imad-Bhagavatam\n\n536\n\n[Canto 1, Ch. 10\n\nforgetful living being is always busy with false forms and false names.\nModern nationalism is the culmination of such false names and false forms.\nMen are mad after false name and form. The form of body obtained under\ncertain conditions is taken up as factual, and the name also taken\nbewilders the conditioned soul into misusing the energy in the name of so\nmany \"isms.\" The\n\ncriptures, however, supply the clue of understanding\n\nthe real position, but men are reluctant to take lessons from the scriptures\ncreated by the Lord for different places and times. For example, the\n\nBhagavad-gitii is the guiding principle for every human being, but by the\nspell of material energy they do not take care to carry out the programs\n\nof life in terms of the Bhagavad-gitii. Srimad-Bhiigavatam is the post­\n\ngraduate study of knowledge for one who has thoroughly understood the\nprinciples of the Bhagavad-gitii. Unfortunately they have no taste for\n\nthem, and therefore they are under the clutches of miiyii for repetition of\nbirth and death.\n\nTEXT 23\n.\n\n\"'\n\n��q¢\\'i\"Jf mT\n�ijfr��l R��'ffil'ft�: 1\n�;�r+ti!k��€fiR5ij1'4�l�¥t;n\n� «�ti qft'iJ\\�� ������\n\n�\n\nqy 3F.[\n\nsa vii aymh yat padam atra siirayo\njitendriyii nirjita-matarisvana/:1.\npasyanti bhaktyut-kalitamaliitmanii\nnanve§a sattvarh parimiir§tum arhati\nsal).- He; vai- b y providence; ayam- this; yat-that which; padam atra­\n\nhere is the same Personality of Godhead Sri Kf�l}a; sii raya[l - g reat devo­\n\ntees; jita-indriyii-one who has overcome the influence of the senses;\n\nnirjita- thoroughly\n\ncontrolled; miitarisvanaft-life; pasyanti-can see;\nbhak ti- by dint of cJevo tiona I service; utkalita- developed· amala-ii tmanathose who e minds are th oroughl y cleaned; nanu e�a?I-rerlainly by this\nonly; sattvam-existence; pa rimiir§ tum- for purify ing the mind completely;\narhati- deserve.\n\nTRANSLATION\nHere is the same Supreme Personality of Godhead whose transcendental form is experienced by the great devotees who are completely\n\n", "SB1.2#p0185": "Text 24]\n\nDeparture of Lord Kr�r:ta for Dvaraka\n\n537\n\ncleansed of material consciousness by dint of rigid devotional service and\nfull control of life and the senses. And that is the only way to purify\n\nexistence.\nPURPORT\nAs it is stated in the Bhagavad-gitii, the Lord can be known in His real\nnature by dint of pure devotional service only. So it is stated here that\nonly the great devotees of the Lord who are able to clear the mind of all\nmaterial dusts by rigid devotional service can experience the Lord as He\n\nis. ]itendriya means one who has full control over the senses. The senses\nare active parts of the body, and their activities cannot be stopped. The artificial means of the yogic processes to make the senses inactive has proved\n\nto be abject failure, even in the case of great yogis like Visvamitra Muni.\n\nVisvamitra. Muni controlled the senses by yogic trance, but when he\nhappened to meet Menaka (a heavenly society woman), he became a\nvictim of sex, and the artificial way of controlling the senses failed. But in\nthe case of a -pure devotee, the senses are not at all artificially stopped\nfrom doing anything, but they are given different good engagements. When\nthe senses are engaged in more attractive activities, there is no chance of\n\ntheir being attracted by any other inferior engagements. In the Bhagavadgitii it is said that the senses can only be controlled by better engagements.\n\nDevotional service necessitates purifying the senses or engaging them in\nthe activities of devotional service. Devotional service is not inaction. Anything done in the service of the Lord becomes at once purified of its\nmaterial nature. Material conception is due to ignorance only. There is\nnothing beyond Vasudeva. The Vasudeva conception gradually develops\nin the heart of the learned after a prolonged acceleration of the receptive\norgans. But the process ends in the knowledge of accepting Vasudeva as all\nin all. In the case of devotional service, this very same method is accepted\nfrom the very\n\nbeginning,\n\nand by the grace of the Lord all factual\n\nknowledge becomes revealed in the heart of a devotee due to dictation by\nthe Lord from 'vitlun. Therefore controlling the senses by devotional service\nis the only and easiest means.\n\nTEXT 24\n\n�\n\n•\n\nr.\n\n'\"'\n\ntO 3R ��RH:t�!?.fi%41\n\nfu ��! =.:t ��n�fl£: 1\n� 11:€fi �m iii���\n��l.t*i�Rr ;r ij� � 11��11\n\n", "SB1.2#p0186": "Srimad-Bhagavatam\n\n538\n\n[Canto l, Ch. 10\n\nsa va ayam sakhy-anugita-sat-katho\n.\n\nvede�u guhye§u ca gr. .Lhyavadibhi.fi.\n\nya eka iso jagad-atma-lilaya\n\nsrjaty avaty atti na tatra sajjate\n\nsa�-He; vai-also; ayam-this; sahhi-0 my friend; anugita-described;\n\nsat-katha�-the\n\nexcellent\n\nvede§u-in\n\npastimes;\n\nthe\n\nVedic\n\nliteratures;\n\nguhye§u-confidentially; ca-as also; guhyava-iidibhi.fi.-by the confidential\ndevotees; ya�-one who; eka�-one only; i'Sa�-the supreme controller;\n\njagat-of the complete creation; iitma-Supersoul; lilaya-by manifestation\nof pastimes; s rjati-creat es ; avati atti\n,\n\n-\n\nalso maintains and annihilates; na­\n\nnever; tatra-there; sajjate-becomes attached to it.\nTRANSLATION\n\n0 dear friends, here is that very Personality of Godhead whose\nattractive and confidential pastimes are described in the confidential\nparts of Vedic literature by His great devotees. It is He only who creates,\nmaintains and annihilates the material world and yet remains unaffected.\nPURPORT\nAs it is stated in the Bhagavad-gitii, aU the Vedic literatures are glorifying\n\nthe greatness of Lord Sri Kr�!la. Here it is confirmed in the Bhiigavatam\n\nalso. The Vedas are expanded by many branches and subbranches by great\n\ndevotees and empowered incarnations of the Lord like Vyasa, Narada,\nSukadeva Gosvami, the Kumaras, Kapila, Prahlada, J anaka, Bali, Y amaraj a,\n\netc., but in the Srimad-Bhiigavatam especially, the confidential parts of\nHis activities are described by the confidential devotee Sukadeva Gosvami.\n\nIn the Vediinta-siitras or Upani§ads there is only hint of the confidential\nparts of His pastimes. In such Vedic literatures as the Upani§ads, etc.,\n\nthe Lord has expressively been distinguished from the mundane concep­\n\ntion of His existence. His identity being fully spiritual, His form, name,\n\nquality, and paraphernalia, etc., have been elaborately distinguished from\n\nmatter, and therefore He is sometimes misunderstood by less intelligent\npersons as impersonal. But factually He is the Supreme Person, Bhagavan,\nand He i s partially represented as Paramatma or impersonal Brahman.\nTEXT 25\n....\n\n�\"\n\n....\n\n� � �� �'{T\n\n�m� ij� ft ij'�: �� 1\n\n", "SB1.2#p0187": "Departure of Lord K[�l,la for Dvaraka\n\nText 25]\n\n�\n\n.\n\n.\n\n.\n\n539\n\n�\n\n� lFT w�:p�q �1:1T �\n\n�lfUT ��it �it II�� II\n\nl¥1Fr\n\nyadii hy adharmerw tamo-dhiyo nrpii\njivanti tatrai§a hi sattvata� kila\ndhatte bhagam satyam rtam dayiim yaso\nbhaviiya riipiirti dadhad yuge yuge\nyadii\n\n-\n\nwhenever; hi-assured!\n\n;\n\nadharm era-ag a inst the principles of\n\nGod's will; tama�-dhiya/:L-persons in the lowest material modes; nrpa�­\n\nkings and administrators;jivanti-live like animals; tatra-thereupon; e�a�He; hi-only; sattvata�-transcendental; hila-certainly; dhatte-is manifested; bhagam-supreme power; satyam-truth;rtam-positiveness; dayiim\n-mercy;\nriipii[ti-in\nyuge\n\n-\n\nyasa[l.\n\n-\n\nwonderful\n\nactivities;\n\nbhaviiya-for\n\nthe\n\nmaintenance;\n\nvarious forms; dadhat-manifested; yuge-different periods;\n\nand ages.\nTRANSLATION\n\nWhenever there are kings and administrators living like animals in the\nlowest modes of existence, the Lord in His transcendental form manifests\nHis supreme power, the Truth Positive, shows special mercy to the faith­\n\nful, performs wonderful activities and manifests various transcendental\nforms as is necessary in different periods and ages.\nPURPORT\nAs mentioned above, the cosmic creation is the property of the Supreme\nLord. This is the basic philosophy of lsopani§ad: everything is the property\nof the Supreme Being. No one should encroach upon the property of the\nSupreme Lord. One should only accept what is kindly awarded by Him.\nTherefore, the earth or any other planet or universe is the absolute property\nof the Lord. The living beings are certainly His parts and parcels or sons,\nand thus every one of them has a right to live at the mercy of the Lord to\nexecute his prescribed work.\n\no one, therefore, can encroach upon the\n\nright of another individual man or animal without being so sanctioned by\nthe Lord. The king or the administrator is the representative of the Lord to\nlook after the management of the Lord's will. He must therefore be a\n\nrecognized person like Maharaj a Yudhi�thira or Parik�it. Such kings have\n\nfull responsibility and knowledge from authorities about the administration\nof the world. But at times, due to the influence of the ignorance mode of\n\n", "SB1.2#p0188": "Srirnad-Bhagavatarn\n\n540\n\n[ Canto I, Ch. 10\n\nmaterial nature (tamo-gu[ta) or the lo\\ est of the material modes, kings\nand administrators come into power without knowledge and responsibility,\nand such foolish administrators live like animals for the sake of their own\npersonal interest. The result is that the whole atmosphere becomes surcharged with anarchy and vicious elements. Nepotism, bribery, cheating,\naggres ion and, therefore, famine, epidemic, war and similar other disturbing features become prominPnt in human society. And the devotees of the\nLord or the faithfuls are persecuted by all means. All these symptoms\nindicate the\n\ntime of an incarnation of the\n\nLord to reestablish the\n\nprinciples of religion and to vanquish the maladministrators. This is also\nconfirmed in the Bhagavad-gitii.\nThe Lord then appears in His transcendental form without any tinge of\nmaterial qualities. He descends just to keep the state of His creation in a\nnormal condition_ The normal condition is that the Lord has provided each\nand every planet with aU the needs of the native living beings- They can\nhappily live and execute their predestined occupations to attain salvation\nat the end, following the rules and regulations mentioned in the revealed\nscriptures. The material world is created to satisfy the whims of the\n\nnitya-baddha\nprovided\n\nor everlasting conditioned souls, just as naughty boys are\n\nwith pla ing cradles.\n\nOthen¥1\n\ne\n\nthere was no need\n\nof the\n\nmatttrial world. But when they become intoxicated with the power of\nmaterial science to exploit the resources unlawfully without the sanction\nof the Lord, and that also only for sense gratification, there is necessity of\nthe Lord's incarnation to chastise the rebellious and to protect the faithful.\n\\\\hen He descends, He exhibits superhuman acts just to prove His\nsupreme right, and materialists like RavatJa, Hirapyakasipu, Kamsa, etc.,\nare sufficiently punished. He acts in a manner which no one can imitate.\nFor example, the Lord, when He appeared as Rama, bridged the Indian\nOcean_ When He appeared as Kr§pa, from His very childhood He showed\nsuperhuman activities by killing Putana, Aghasura, Sakatasura, Kaliya,\netc., and then His maternal uncle Kamsa. When He was at Dvaraka He\nmarried 16,108 queens, and all of them were blessed with a sufficient\nnumber of children.\n\nThe sum total of His personal family members\n\namounted to about 100,000, popularly known as the Yadu-vamsa. And\nagain, during His lifetime, He managed to vanquish them all. He is famous\nas the Govardhanadhari Hari because He lifted at the age of only seven\nthe hill known as Govardhana. The Lord killed many undesirable kings in\nHis time, and as k§atriya He fought chivalrously. He is famous as the\n\nasamaurdha, unparalleled. No one is equal to or greater than Him.\n\n", "SB1.2#p0189": "Text 26]\n\nDeparture of Lord Kr��a for Dvaraka\n\n541\n\nTEXT 26\n\naho alarh sliighyatamarh yadoft kulam\naho alarh pUT;tyatammh madhoroanam\nyad e§a purhsiim rfiabhaft sriyaft patift\nsva-jan manii cwikramar-ena ciiiicati\naho-oh; alam- verily; sliighyatamam-supremely glori fie d; yado[t-of\n\nJ(jngY ad u ; kulam- dynasty;aho-oh;alam- verily; pu[tyatamam-supreme­\n\nly virtuous; madhoroanam-the land of Mathura; yat-because; esalJ,-this;\n\npurhsiim-of all th e living beings; nabhaft-supreme leader; sriya[t-of the\ngoddes s of\n\nfortu ne; pati[1 -hu sband; sva-janmanii-by His appearance;\n\ncankramar-ena-by crawling; ca aiicati- gl ories\n\n.\n\nTRANSLATION\nOh how supremely glorified is the dynasty of King Y adu, and how\nvirtuous is the land of Mathura where the supreme leader of all living\nbeings, the husband of the goddess of fortune, has taken His birth and\n\nwandered in His childhood.\n\nPURPORT\nIn the Bhagavad-gitii the Personali ty of Godhead Sri Kr�.1 1a has exp ressiv el y given a de scription of His transcendental app earanc e disappe ar,\n\nance and activities. The Lord appears in a particular family or place by His\n\ninconceivable potency. He does not take His birth as a conditioned s oul\nquits his body and accepts another bo dy. But His birth is like the appearance\n\nand disa ppea rance of the sun. The sun arises on the eastern horizon, but\nthat does not mean that the eastern horizon is the parent of the sun. Thesun is existent in every part of the solar system, but he becomes visible at\na scheduled Lime and so also becomes invisible at another scheduled time.\nSimilarly, the Lord appears in this univer e like the sun and again leaves\n\n", "SB1.2#p0190": "[Canto l, Ch. 10\n\nSr'imad-Bhagavatam\n\n542\n\nour sight at another time. He exists at all times and at every place, but by\nHis causeless mercy when He appears before us we take it for granted that\nHe has taken His birth. Anyone who can understand this truth, in terms of\nthe statements of revealed script ur es certainly becomes liberated just after\n,\n\nquitting the present body. Liberation is obtainable after many births and\nafter great endeavor in patience and perseverance, in knowledge and\n\nrenuncJatiOI�.\n\nBut\n\ntranscendental\n\nbirths and\n\nsimply\n\nby\n\nknowing\n\nin\n\nThat is the verdict of the Bhagavad-gitii.\ndarkness\n\nof\n\nignorance\n\ntruth\n\nabout\n\nthe\n\nactivities, one can get liberation\n\nLord's\n\nat once.\n\nBut those who are in the\n\nconclude that the Lord's birth and activities\n\nin the material world are similar to those of the ordinary living being.\nSuch imperfect conclusions cannot give anyone liberation. His birth,\ntherefore, in the family of King Yadu as the son of King Vasude a and His\ntransfer into the family of\n\nanda Maharaja in the land of\n\nfathura are all\n\ntranscendental arrangements made by the internal potency of the Lord.\nThe fortunes of the Y adu dynasty and that of the inhabitants of the land\nof\n\n1athura cannot be materially estimated. If simply by knowing the\n\ntranscendental nature of the birth and activities of the Lord one can get\nliberation easily, we can just imagine what is in store for those who\nactually enjoyed the company of the Lord in person as a family member\nor as a neighbor. All those who were fortunate enough to associate with\nthe Lord, the husband of the goddess of fortune, certainly obtained\nsomething more than what is known as liberation. Therefore, rightly the\ndynasty and the land are both ever glorious by the grace of the Lord.\n\nTEXT 27\n\n31it\n\niffl\n\n€4��1flf(ij(Wlt\n\n�� ��\n\n�:1\n\nq�tiRt � ��'«[\n\nm�u��lifi (<4'qfij- � �t: 11�\\Sll\n\naho bata svar-yasasas tiraskari\nkusasthali pupya yasaskari bhuvafl.\npasyanti nityam yad anugrahe§itam\nsmitiivalokarh sva-patim sma yat-prajiifl.\naho bata-how wonderful this is; sva r yasasafl.\n-\n\n-\n\nglories of the heavenly\n\nplanets; tiraskari-that which defeats; ku sas thali- D varaka ; pur1ya-virtue;\n\n", "SB1.2#p0191": "Departure of Lord Kr��a for Dvarkaa\n\nText 27]\nyasask ari- famous ;\nconst antly ;\n\nb hu v aft- the\n\nearth\n\nplanet; pasy anti\n\n543\n\n-\n\nsee ; nityam­\n\nyat-that\n\nwhich; anugraha-i§itam-to bestow benediction;\ns m ita av a lok a m -glan ce with the favor of sw eet smiling ; sv a -pat im unto\n-\n\n-\n\nthe soul of the living being (Kr��Ja); s m a- u sed to; yat-pra]a�-the inhabitants of the place.\n\nTRANSLATION\nUndoubtedly it is wonderful that Dvaraka has defeated the glories of\nthe heavenly planets and has enhanced the celebrity of the earth. The\ninhabitants of D varaka are always seeing the soul of all living beings\n[�·��a] in His loving feature. He glances at them and favors them with\nsweet smiles.\nPURPORT\nThe heavenly planets are inhabited by demigods like Indra, Candra,\nVarupa, Vayu, etc., and the pious souls reach there after performance of\nmany virtuous acts on earth.\n\n1odern scientists agree also that the timing\n\narrangement in higher planetary systems is different from the earth. Thus\nit is understood from the revealed scriptures that the duration of life there\nis 10,000 years (by our calculation). Six months on earth is equal to one\nday on the heavenly planets. Facilities of enjoyment are also similarly\nenhanced, and the beauty of the inhabitants is legendary. Common men\non the earth are very much fond of reaching the heavenly planets because\nthey have heard that comforts of life are far greater there than on the\nearth. They are now trying to reach the moon by spacecraft. Considering\nall this, the heavenly planets are more celebrated than the earth. But the\ncelebrity of earth has defeated that of the heavenly planets because of\nDvaraka, where Lord S ri Kr�l)a reigned as King. Three places, namely Vp1-\n\ndavana, Mathura and Dvaraka, are more important than the famous planets\nwithin the universe. These places are perpeh1ally sanctified becau e when­\n\never the Lord descends on earth He displays His lran cendental activities\nparticularly in these three places. The\n\nare perpetuall y the holy lands of\n\nthe Lord, and the inhabitants still take advantage of the holy places, even\nthough the Lord is now out of their sight. The Lord is the soul of all living\n\nbeings, and He desires always to have all the living beings, in their svarnpa,\nor in their constitutional position, to participate in transcendental life in\nHis association. His attractive features and sweet smilt>s go deep into the\n\nhearts of everyone, and once it i\n\nso done the living being is admitted\n\n", "SB1.2#p0192": "Srimad-Bhagavatam\n\n544\n\n[Canto 1, Ch. 10\n\nin the kingdom of God, from which no one returns. This is confirmed in\n\nthe Bhagavad-gitii.\n\nThe heavenly planets may be very famous for offering better facilities\n\nof malerial enjoyment, but as we learn from theBhagavad-gitii (Bg. 9.20-21),\n\none has to come back again to the earth planet as soon as the acquired\n\nvirtue is finished. Dvaraka is certainly more important than the heavenly\n\nplanets because whoever has been favored with the smiling glance of the\nLord shall never come back again to this rotten earth, which is certified by\n\nthe Lord Himself as a place of misery.\n\not only this earth but also all the\n\nplanets of the universes are places of misery because in none of the\nplanets \\vithin the universe is there eternal life, eternal bliss and eternal\n\nknowledge. Any person engaged in devotional service of the Lord is\nrecommended to live in one of the above-mentioned three places, namely\n\nDvaraka, Mathur a or V rndavana. Because devotional service in these three\n\nplaces is magnified, those who go there to follow the principles in terms\n\nof instructions imparted in the revealed scriptures surely achieve the same\nresult as obtained during the presence of Lord Sri Kr�va. His abode and\nHe Himself are identical, and a pure devotee under the guidance of another\n\nexperienced devotee can obtain all the results, even at present.\n\nTEXT 28\n\n;@\n\ni4�{ii•��Rit :\n\n�ijt � �tfurflr: I\n��: ���\ni�: �r:(�: ����II\nnunam vrata-sniina-hutiidinesvara�\nsamarcito hy asya grhita-pii[tibh*\npibanti yii� sakhy-adhariimrtam muhur\nvraja-striyafi, sammumuhur yad-iisayii�\nnunam-certainly in the previous birth; v ra ta- vo w; sniina- bath; hula­\n\nsacrifice in the fire; iidinii-by all these; iSvara�-the Personality of God­\n\nhead; samarcitafi,-perfectly worshiped; hi-certainly; asya- H is; grhita­\n\npar:tib hifi,- by the married \\vives; pibanti-relishes; yii�-those who; sahhi-\n\n0 friend; adharamrtam-the nectar from His lips; muhufi,-again and again;\n\n", "SB1.2#p0193": "Text 28)\n\nDeparture of Lord Kr�J.la for Dvaraka\n\n545\n\nvraja-s t riya\"{!. ;- the damsels of Vrajahhiimi; sammu-muhu\"{!.-often fainted;\nyat-asaya�-expecting to be favored in that way.\n\nTRANSLATION\n0 friends, just think of His wives whose hands He has accepted. How\n\nthey must have under gone vows, baths, fire sacrifice and perfect worship\nof the Lord of the universe to constantly relish now the nectar from His\nlips [by kissing). The damsels of Vrajabhiimi would often faint by just\nexpecting such favors.\nPURPORT\nReligious rites prescribed in the scriptures are meant to purify the\nmundane qualities of the conditioned souls to enable them to become\ngradually promoted to the stage of rendering transcendental service unto\nthe Supreme Lord. Attainment of this stage of pure spiritual life is the\nhighest perfection, and this stage is called svan\"Lpa, or the factual identity\nof the living being. Liberation means to renovate this stage of svan\"Lpa. In\nthat perfect stage of svariipa, the living being i established in five phases\nof loving service, one of which is the stage of miidhurya-rasa, or the\nhumor of conjugal love. The Lord is always perfect in Himself, and thus\nHe has no hankering for Himself. He, however, becomes a master, a friend,\na son or a husband to fulfill the intense love of the devotee concerned.\nHerein two classe\n\nof devotee\n\nof the Lord are mentioned in the stage of\n\nconjugal love. One is svakiyii, and the other is parakiyii. Both of them are\nin con ju ga l love with the Personality of Godhead Kf§J).a. The queens at\nDvaraka were svakiyii, or duly married wives, but the damsels of the Vraja\nwere young friends of the Lord while He was unmarried. The Lord stayed\nat Vrndavana till the age of sixteen, and His friendly relations with the\nneighboring girls were in te rms of parakiyii. These girls, as well as the\nqueens, underwent severe penances by taking vows, bathing and offering\nsacrifice in the fire, as prescribed in the scriptures. The rites, as they are,\nare not an end in themselves, nor are fruitive action, culture of knowledge\nor perfection in mystic powers ends in themselves. They a:re all means to\nattain to the highest stage of svariipa to render constitutional transcendental\nervice to the Lord. Each and every living being has his individual position\nin either of the above-mentioned five different kinds of reciprocating means\nwith the Lord, and in one's pure spiritual form of svariipa the relation\n\n", "SB1.2#p0194": "Srimad-Bhagavatam\n\n546\n\n[Canto 1, Ch. 10\n\nbecomes manifest without mundane affinity. The kissing of the Lord,\n\neither by His wi es or His young girl friends who aspired to have the Lord\n\nas their fiance, is not of any mundane perverted quality. Had uch things\n\nbeen mundane, a liberated soul like Sukadeva would not have taken the\n\ntrouble to relish them, nor would Lord Sri Caitanya Mahaprabhu have\nbeen inclined to participate in those subjects after renouncing worldly life.\n\nThe stage is earned after many lives of penance.\nTEXT 29\n\n�����: �\n�'f��ttsta(ctl\"{f{ W�ur: I\n\nstgWQI\"'41¥41®icp:ftsqu\n�� � �: 11��11\n\nyii virya-sulkena hrtii� svayarhvare\npramathya caidya pramukhiin hi SU§mirw�\npradyumna-siimbiimba-sutiidayo 'parii\nyas cahrta bhauma-vadhe sahasrasalJ\nyii-the lady; virya-prowe ss ; sulkena-by payment of the price; hrtii�taken away by force; svayamvare-in the open selection of the bridegroom;\n\npramathya-harassing; caidya-King Sisupala; pramukhan·-headed by; hi­\n\npositively; SU§mirw�-all very powerful; pradyumna-Pradyumna (Jr\nHis beloved devotee. Therefore, the highest benefit is done to one's family\nsimply by becoming an unalloyed devotee of the Lord.\nTEXT 18\n\n���\n��� Ujftft'{���ll�: I\n�ijctMijl RqQ�t('lt m�ctl� �n II� �II\nyudh�thira uviica\napy e§a varhsyiin riijar§in\npupya-slokiin mahiitmana[l\nanuvartitii svid yasasii\nsiidhu-viidena sattamii[l\nsri riijii-the aU-good king (Maharaja Yudhi�thira); uviic a- s aid; apiwhether; e§a{l-this; varhsyiin family; riija11in-of saintly kings; pupyaslokiin-pious by the very name; mahii-iitmana[l-all great souls; anuvartitii\n-follower; svit-it will be; y asasii by achievements; siidhu-viidena-by\nglorification; s attamii[l. great souls.\n-\n\n-\n\n-\n\nTRANSLATION\n\nThe good King [Yudh�hira) inquired: 0 great souls, will he become\nas saintly a king, as pious in his very name and as famous and glorified in\nhis achievements, as others who appeared in this great royal family?\nPURPORT\nThe forefathers of King Yudhi�thira were all great saintly kings, pious\nand glorified by their great achievements. They were all saints on the\nr oyal throne. And, therefore, all the members of the state were happy,\npious, well behaved, prosperous and spiritually enlightened. Under strict\n\n", "SB1.2#p0276": "Srimad-Bhagavatam\n\n630\n\n[Canto 1, Ch. 12\n\nguidance of the great souls and spiritual injunctions, such great saintly\n\nkings were trained up, and as a result the kingdom was full of saintly\npersons and was a happy land of spiritual life. Maharaja Yudhi�thira was\nhimself a prototype of his ancestors, and he desired that the next king\n\nafter him become exactly like his great forefathers. He was happy to learn\n\nfrom the learned briihmaras that by astrological calculations the child\nwould be born a first-grade devotee of the Lord, and more confidentially\n\nhe wanted to know whether the child was going to follow ig the footsteps\n\nof his great forefathers. That is the way of the monarchical state. The\nreigning king should be a pious, chivalrous devotee of the Lord and fear\npersonified for the upstarts. He must also leave an heir apparent equally\n\nqualified to rule over the innocent citizens. In the modern setup of the\n\ndemocratic states, the people themselves are fallen to the qualities of the\n\nsiidras or less, and the government is run by their representative, who is\n\nignorant of the scriptural mode of administrative education. Thus the\nwhole atmosphere is surcharged with siidra qualities, manifested by lust\n\nand avarice. Such administrators quarrel every day among themselves. The\n\ncabinet of ministers changes often du� to party and group selfishness.\n\nEveryone wants to exploit the state resources till he dies. No one retires\n\nfrom political life unless forced to do so. How can such low-grade men do\n\ngood to the people? The result is corruption, intrigue and hypocrisy. They\n\nshould learn from the Srimad-Bhiigavatam how ideal the administrators\nmust be before they can be given charge of different posts.\nTEXT 19\n\nQurr�:\n\nqp,i �Wm �ltf« �: I\n�: �� U1iT ilOI�i(Ntf.fl II� �II\nbriihmar;tii iicu�\npiirtha prajiivitii siik§iid\n\nik§viikur iva miinava�\n\nbrahmarya� satya sandha5 ca\nriimo diisarathir yathii\n\nbriihmar;tii�-the good briihmar;tas; iicu�-said; piirtha-0 son of Prtha\n\n(Kunh); prajii-those who are born; avitii-m aintainer; siik§iit-directly;\n\nik�viiku�\n\niva\n\nb rah ma {lya[t\n\n-\n\n-\n\nexactly\n\nlike\n\nKing\n\nIk�vaku;\n\nmiinava�-son\n\nof\n\nManu;\n\nfollowers and respectful to the briihmaras; satya-sandh�­\n\ntruthful by promise; ca-also; riima�\n\n-\n\nthe Personality of Godhead Rama;\n\nd iisarathifl-the son of Maharaja Da8aratha ; yath ii\n\n-\n\nlike Him.\n\n", "SB1.2#p0277": "Text 19]\n\nBirth of Emperor Parilqit\n\n631\n\nTRANSLATION\nThe learned brahm�as said: 0 son of Prtha, this child shall be exactly\nlike King �aku, son of Manu, in maintaining all those who are born.\nAnd as for following the brahminical principles, especially in being true to\nhis promise, he shall be exactly like Rama, the Personality of Godhead, the\nson of Maharaja Da8aratha.\nPURPORT\n\nPrajii means the living being who has taken his birth in the material\nworld. Actually the living being has no birth and no death, but because of\nhis separation from the service of the Lord and due to his desire to lord it\nover material nature, he is offered a suitable body to satisfy his material\ndesires. In doing so, one becomes conditioned by the laws of material\nnature, and the material body is changed in terms of his own work. The\nliving entity thus transmigrates from one body to another in 8,400,000\nspecies of life. But due to his being the part and parcel of the Lord, he\nis not only maintained with all necessaries of life by the Lord, but also\nis protected by the Lord and His representatives, the saintly kings. These\nsaintly kings give protection to all the prajiis, or living beings, to live and\nto fulfill their terms of imprisonment. Maharaja Parik�it was actually an\nideal saintly king because while touring his kingdom he happened to see\nthat a poor cow was about to be killed by the personified Kali, and he at\nonce took him to task as a murderer. This means that even the animals\nwere given protection by the saintly administrators, not from any sentimental point of view, but because those who have taken their birth in the\nworld have the right to live. All the saintly kings, beginning from the King\nof the sun globe down to the King of the earth, are so inclined by the\ninfluence of the Vedic literatures. The Vedic literatures are taught in higher\nplanets also, as there is reference in the Bhagavad-gitii (Bg . 4. 7) about the\n.\n\nteachings to the sun-god (Vivasvan) by the Lord, and such lessons are\ntransferred by disciplic succession, as it was done by the sun--god to his son\nManu, and from Manu to Maharaja Ik�vaku. There are fourteen Manus in\none day of Brahma, and the Manu referred to herein is the seventh Manu,\nwho is one of the Prajapatis (those who create progeny), and he is the son\nof the sun-god. He is known as the Vaivasvata Manu. He had ten sons, and\nMaharaja Ik�vaku is one of them. Maharaja Ik�vaku also learned bhakti-yoga\nas taught in the Bhagavad-gitii from his father, Manu, who got it from his\nfather, the sun-god. Later on the teaching of the Bhagavad-gitii came down\nby disciplic succession from Maharaja �vaku, but in course of time the\n\n", "SB1.2#p0278": "632\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 12\n\nchain was broken by unscrupulous persons, and therefore it again had to\nbe taught to Arjuna on the Battlefield of Kuruk�etra. So all the Vedic\nliteratures are current from the very beginning of creation of the material\nworld, and thus the Vedic literatures are known as apaum§eya (not made\nby man). The Vedic knowledge was spoken by the Lord and first heard by\nBrahma, the first created living being within the universe.\nMahiiriija lk§viiku: One of the sons of Vaivasv�ta Manu. He had one\nhundred sons. He prohibited meat eating. His son Sasada became the next\nking after his death.\nManu: The Manu mentioned in this verse as the father of Ik�vaku is the\nseventh Manu, of the name Vaivasvata Manu, the son of sun-god Vivasvan\nto whom Lord Kr�!ia instructed the teachings of Bhagavad-gitii prior to\nHis teaching them to Arjuna. Mankind is the descendant of Manu. This\nVaivasvata Manu had ten sons, named Ik�vaku, Nabhaga, Dhr�ta, Saryati,\nNari�yanta, Nabhaga, Di�ta, Karii�a, Pr�adhra, and Vasuman. The Lord's\nincarnation Matsya (the gigantic fish) was advented during the beginning\nof Vaivasvata Manu's reign. He learned the principles of Bhagavad-gitii\nfrom his father Vivasvan, the sun-god, and he reinstructed the same to his\nson Maharaja Ik�vaku. In the beginning of the Treta-yuga the sun-god\ninstructed devotional service to Manu, and Manu in his turn instructed it to\nIk�vaku for the welfare of the whole human society.\nLord Riima: The Supreme Personality of Godhead incarnated Himself as\nSri Rama, accepting the sonhood of His pure devotee Maharaja Dasaratha,\nthe King of Ayodhya. Lord Rama descended along with His plenary portions, and all of them appeared as His younger brothers. In the month of\nCaitra on the ninth day of the growing moon in the Treta-yuga, the Lord\nappeared, as usual, to establish the principles of religion and to annihilate\nthe disturbing elements. When He was just a young boy, He helped the\ngreat sage Visvamitra by killing Subahu and striking Mar1ca, the she-demon,\nwho was disturbing the sages in their daily discharge of duties. The\nbriihma'{las and k§atriyas are meant to cooperate for the welfare of the\nmass of people. The briihma'!la sages endeavor to enlighten the people by\nperfect knowledge, and the k§atriyas are meant for their protection. Lord\nRamacandra is the ideal king for maintaining and protecting the highest\nculture of humanity known as brahma'{lya-dharma. The Lord is specifically\nthe protector of the cows and the briihma'{las, and hence He enhances the\nprosperity of the world. He rewarded the administrative demigods by\neffective weapons to conquer the demons through the agency of Visvamitra.\nHe was present in the bow sacrifice of King Janaka, and by breaking the\ninvincible bow of Siva, He married Sitadevi, daughter of Maharaja Janaka.\n\n", "SB1.2#p0279": "Text 20]\n\nBirth of Emperor Par�it\n\n633\n\nAfter His marriage He accepted exile in the forest fourteen years by the\n\norder of His father, Maharaja DaSa.ratl:a. To help the administration of the\n\ndemigods, He killed fourteen thousand demons, and by the intrigues of the\n\ndemons, His wife Sitadevl was kidnapped by Rava!)a. He made friendship\nwith Sugriva, who was helped by ·the Lord to kill Vali, brother of\n\nSugrlva. By the help of Lord Rama, Sugrlva became the king of the\n\nVap.aras (a race of gorillas). He built a floating bridge of stones on the\n\nIndian Ocean and reached Lanka, the kingdom of Ravap.a, who kidnapped\n\nSita. Later on Ravap.a was killed by Him, and Ravap.a's brother Vibhi�ap.a\n\nwas installed on the throne of Lanka. Vibhi�ap.a was one of the brothers\nof Ravap.a, a demon, but Lord Rama made him immortal by His blessings.\n\nOn the expiry of fourteen years, after settling the affairs at Larika, He\n\ncame back to His kingdom Ayodhya by flower plane. He instructed His\n\nbrother Satrughna to attack Lavar)asura, who reigned at Mathura, and the\ndemon was killed. He performed ten Asvamedha sacrifices, and later on\nHe disappeared while taking a bath in the Sarayu River. The great epic\n\nRiimiiya[la is the history of Lord Rama's activities in the world, and the\nauthoritative Riimii_ya[la is written by the great poet Valmiki.\n\nTEXT 20\n\n� � �� � �hftif(: fuf.r:\n\n� A6M61R�lQ4f.:af« �11{11� I I\n0\n\ne§a diitii sarar-yas ca\n\nyathii hy ausinara� sib*\n\nyaso vitanitii sviiniim\n\ndau§yantir iva yajvaniim\n\ne§a�-this\n\nchild; diitii-donor in charity; saror-ya�-protector of the\n\nsurrendered;ca-and;yatha-as; hi-certainly ; auiinaraJ:t-the country named\n\nUSinara; sib*-Sibi; yasa�-fame; vitanitii-disseminator; sviiniim-of the\n\nkinsmen; dau§yantih iva-like Bharata, the son of Du�yanta; yajvanam-of\nthose who have performed many sacrifices.\n\nTRANSLATION\nThis child will be a munificent donor of charity and protector of the\n\nsurrendered, like the famous King Sibi of the USinara country. And he will\n\n", "SB1.2#p0280": "634\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 12\n\nexpand the name and fame of his family like Bharata, the son of Maharaja\n\nDu�yanta.\n\nPURPORT\nA king becomes famous by his acts of charity, performances of yajiias,\n\nprotection of the surrendered, etc. A k§atriya king is proud to give\n\nprotection to the surrendered souls. This attitude of a king is called\n\niSvara-bhava, or powerful to give protection in a righteous cause. In the\nBhagavad-gitii the Lord instructs living beings to surrender unto Him, and\n\nHe promises all protection. The Lord is all-powerful and true to His word,\nand therefore, He never fails to give protection to His different devotees.\nThe king, being the representative of the Lord, must possess this attitude\nto give protection to the surrendered souls. at all risk. Maharaja Sibi, the\nKing of Usinara, was an intimate friend of Maharaja Y ayati, who was able\nto reach the heavenly planets along with Maharaja Sibi. Maharaja Sibi was\n\naware of the heavenly planet where he was to be transferred after his\ndeath, and the description of this heavenly planet is given in the Mahii­\n\nbhiirata (.Adi, 96/6-9). Maharaja Sibi was so charitably disposed that he\n\nwanted to give over his acquired position in the heavenly kingdom to\nYayati, but he did not accept it. He went to the heavenly planet along\nwith great [§is like A§itaka and others. On inquiry from the [flis, Yayati\n\ngave an account of Sibi's pious acts when all of them were on the path\n\nto heaven. He has become a member of the assembly of Yamaraja, who\nhas become his worshipful deity. As confirmed in the Bhagavad-gitii,\n\nthe worshiper of the demigods goes to the planets of the demigods\n\n(yiinti deva-vratii deviin); so Maharaja Sibi has become an associate of the\ngreat Vai§il)ava authority Yamaraja on that particular planet. While he was\n\non the earth he became very famous as a protector of surrendered souls\n\nand a donor of charities. The King of heaven once took the shape of a\npigeon hunter bird (eagle), and Agni the fire-god took the shape of a\npigeon. The pigeon, while being chased by the eagle, took shelter on the\n\nlap of Maharaja Sibi, and the hunter eagle wanted the pigeon back from\nthe King. The King wanted to give it some other meat to eat and requested\n\nthe bird not to kill the pigeon. The hunter bird refused to accept the\nKing's offer, but it was. settled later on that the eagle would accept flesh\nfrom the body of the King of the pigeon's equivalent weight. The King\n\nbegan to cut flesh from his body to weigh in the balance equivalent to the\nweight of the pigeon, but the mystic pigeon always remained heavier. The\nKing then put himself on the balance to equate with the pigeon, and the\n\n", "SB1.2#p0281": "Birth of Emperor Par�it\n\nText 21]\n\n635\n\ndemigods were pleased with him. The King of heaven and the fire-god\n\ndisclosed their identity, and the King was blessed by them. Devar�i Narada\n\nalso glorified Maharaja Sibi for his great achievements, specifically in\ncharity and protection.\n\nMaharaja Sibi sacrificed his own son for the\n\nsatisfaction of human beings in his kingdom. And thus child Parlk�it was\n\nto become a second Sibi in charity and protection.\n\nDau§yanti Bharata: There are many Bharatas in history, of which\n\nBharata the brother of Lord Rama, Bharata the son of King J;t�abha, and\n\nBharata the son of Maharaja Du�yanta are very famous. And all these\nBharatas are historically known to the universe. This earth planet is\n\nknown as Bharata, or Bharatavar�a, due to King Bharata the son of J;t�abha,\n\nbut according to some this land is known as Bharata due to the reign of\n\nthe son of Du�yanta. So far as we are convinced, this land's name\n\nBhiiratavar§a was established from the reign of Bharata, the son of\n\nKing ��bha. Before him the land was known as llavativar�a, but just after\n\nthe coronation of Bharata, the son of J;t�abha, this land is famous as\nBharatavar�a.\n\nBut despite all this, Bharata, son of Maharaja Du�yanta, was not less\n\nimportant.\n\nHe is the son of the famous beauty Sakuntala. Maharaja\n\nDu�yanta fell in love with Sakuntala in the forest, and Bharata was\n\nconceived. After that, Maharaja forgot his wife Sakuntala by the curse\n\nof Ka�JVamuni, and the child Bharata was brought up in the forest by his\n\nmother. Even in his childhood he was so powerful that he challenged the\n\nlions and elephants in the forest and would fight with them as little children play with cats and dogs. Because of the boy's becoming so strong,\n\nmore than the so-called modern Tarzan, the [§is in the forest called him\n\nSarvadaman, or one who is able to control everyone. A full description\n\nof Maharaja Bharata is given in the Mahabhiirata Adi Parva. The Pap.�avas,\n\nor the Kurus, are sometimes addressed as Bharata due to being born in the\n\ndynasty of famous Maharaja Bharata, the son of King Du�yanta.\nTEXT 21\n\n'4M•nq5fuft�tt\n� � ��:\ndhanviniim agra!lir e�a\ntulyas ciirjunayor dvayofi.\nhutiiSa iva durdhar§afi.\nsamudra iva dustarafi.\n\n", "SB1.2#p0282": "636\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 12\n\ndhanviniim-of the great bowmen; agraflifi.-the foreman; e§aft-this\nchild; tulya[l-equally good; ca-and; arjunayo[l-of the Arjunas; dvayo[lof the two; hutiisa/:1.-fire; iva-like; durdhar§a[l-irresistible; samudro[locean; iva-like; dustaraft-unsurpassable.\nTRA NS LATIO N\nAmongst great bowmen, this child will be as good as Arjuna. He will\n\nbe as irresistible as fire and as unsurpassable as the ocean.\nPURPORT\n\nIn history there are two Arjunas. One is Karta Viryarjuna, the King of\nHaihya, and the other is the grandfather of the child. Both the Arjunas are\nfamous for their bowmanship, and the child Pan\"\"k�it is foretold to be equal\nto both of them, particularly in fighting. A short description of the PiiQgava Arjuna is given below:\nPiiflpava Arjuna: The great hero of the Bhagavad-gitii. He is the k§etraja\nson of Maharaja Part�u. Queen Kunfi could call for any one of the demigods,\nand thus she called lndra, and Arjuna is born by him. Arjuna is therefore\na plenary part of the heavenly King Indra. He was born in the month of\nPhalguna (Feb.-March), and therefore he is also called Phalguni. When he\nappeared as the son of Kunfi, his future greatness was proclaimed by air\nmessages, and all the important personalities from different parts of the\nuniverse, such as the demigods, the Gandharvas, the Adityas (from the sun\nglobe) the Rudras, the Vasus, the Nagas and different nis (sages) of\nimportance, and the Apsaras or the society girls of heaven, all attended the\nceremony. The Apsaras pleased everyone by their heavenly dances and\nsongs. Vasudeva, the father of Lord �!la and the maternal uncle of\nArjuna, sent his priest representative Kasyapa to purify Arjuna by all the\nprescribed sarhskiiras or reformatory processes. His sarhskiira of giving a\nname was performed in the presence of the [§is, residents of Satasp1ga.\nHe married four wives, Draupadi, Subhadra, Citrangada and U1Up1, from\nwhom he got four sons of the names Srutaklrti, Abhimanyu, Babhruvahana,\nand Iravan respectively.\nDuring his student life he was entrusted to study under the great\nprofessor Drortacarya, along with other Part�avas and the Kurus. But he\nexcelled everyone by his studious intensity, and Drortacarya was especially\nattracted by his disciplinary affection. Drortacarya accepted him as a first-\n\n", "SB1.2#p0283": "Text 21]\n\nBirth of Emperor Par'ik{!it\n\n637\n\ngrade scholar and loved heartily to bestow upon him all the blessings of\nmilitary science. He was so ardent a student that he used to practice\nbowmanship even at night, and for all these reasons Professor Drortacarya\nwas determined to make him the topmost bowman of the world. He\npassed very brilliantly the examination in piercing the target, and\nDrortacarya was very pleased. Royal families at Manipur and Tripura are\ndescendants of Babhruvahana. He saved Drol)acarya from the attack of a\ncrocodile, and the A.carya, being pleased with him, rewarded him a\nweapon of the name Brahmasira. Maharaja Drupada was inimical toward\nDro�acarya, and thus when he attacked the Acarya, Arjuna got him arrested\nand brought him before Dro�acarya. He besieged a city of the name\nAhichhatra, belonging to Maharaja Drupada, and after taking it over he\ngave it to Dro�acarya. The confidential treatment of the weapon Brahmasira was explained to Arjuna, and Drortaclirya was promised by Arjuna that\nhe would use the weapon if necessary when he (Drortacarya) personally\nbecame an enemy of Arjuna. By this, the Acarya forecasted the future\nbattle of Kuruk�etra, in which Drol).acarya was on the opposite side.\nMaharaja Drupada, although defeated by Arjuna on behalf of his professor\nDrottlidirya, decided to hand over his daughter Draupadi to his young\ncombatant, but he was disappointed when he heard the false news of\nArjuna's death in the fire of a lac-house intrigued by Duryodhana. He\ntherefore arranged for Draupadl's personal selection of a groom who could\npierce the eye of a fish hanging on the ceiling. This trick was especially\nmade because only Arjuna could do it, and he was successful in his desire\nto hand over his equally worthy daughter to Arjuna. His brothers were at\nthat time living incognito under agreement with Duryodhana, and Arjuna\nand his brothers attended the meeting of Draupadi's selection in the dress\nof briihmar-as. When all the k�atriya kings assembled saw that a poor\nbriihmar-a had been garlanded by Draupadi for her lord, Sri Kr�rya disdosed his identity to -Balarama.\nHe met UlUpi at Haridvar, and he was attracted by the girl belonging to\nNagaloka, and thus Iravan was born. Similarly, he met Citrangada, a\ndaughter of th� King of Mal).ipura, and thus Babhruvahana was born. Lord\nSri Kr��a made a plan to help Arjuna to kidnap Subhadra, sister of Sri\nKr��a, because Baladeva was inclined to hand her over to Duryodhana.\nYudhi�thira also agreed with Sri Kr�rta, and thus Subhadra was taken by\nforce by Arjuna and then married to him. Subhadra's son is Ahhimanyu,\nthe father of Pa�it Maharaja, the posthumous child. He satisfied the\nfire-god by setting fire to the Khart�ava Forest, and thus the fire-god gave\nhim one weapon. lndra was angry when fire was set in the Khart�ava\n\n", "SB1.2#p0284": "638\n\nSrimad-Bhagavatam\n\n[Canto I, Ch. 12\n\nForest, and thus Indra, assisted by all other demigods, began fighting with\nArjuna for his great challenge. They were defeated by Arjuna, and Indradeva returned to his heavenly kingdom. Arjuna also promised all protection to one Mayasura, and the latter presented him one valuable conchshell\ncelebrated as the Devadatta. Similarly, he received many other valuable\nweapons from lndradeva when he was satisfied to see his chivalry.\nWhen Maharaja Yudhi�thira was disappointed in defeating the King of\nMagadha, Jarasandha, it was Arjuna only who gave King Yudhi�thira all\nkinds of assurances, and thus Arjuna, Bhima and Lord Kr�!la started for\nMagadha to kill Jarasandha. When he went out to bring all other kings of\nthe world under the subjection of the Pap.�avas, as was usual after the\ncoronation of every emperor, he conquered the country named Kelinda\nand brought in ·subjugation King Bhagdutt. Then he travelled through\ncountries like Antagiri, Ulukpur, Modapur, etc., and brought under subjugation all the rulers.\nSometimes he underwent severe types of penances, and later on he was\nrewarded by Indradeva. Lord Siva also wanted to try the strength of\nArjuna, and in the form of an aborigine, Lord Siva met him. There was a\ngreat fight between the two, and at last Lord Siva was satisfied with him\nand disclosed his identity. Arjuna prayed to the lord in all humbleness,\nand the lord, being pleased with him, presented him the pasupata weapon.\nHe acquired many other important weapons from different demigods. He\nreceived darz!liistra from Yamaraja, pasiistra from Varu!la, and antardhanaastra from Kuvera, the treasurer of the heavenly kingdom. lndra wanted\nhim to come to the heavenly kingdom, the lndraloka planet beyond the\nmoon planet. In that planet he was cordially received by the local residents,\nand he was awarded reception in the heavenly parliament of Indradeva.\nThen he met Indradeva, who not only presented him with his Vajra\nweapon, but also taught him the military and musical science as used in the\nheavenly planet. In one sense, Indra is the real father of Arjuna, and therefore indirectly he wanted to entertain Arjuna with the famous society girl\nof heaven, UrvaSi the celebrated beauty. The society girls of heaven are\nlusty, and UrvaSi was very eager to contact Arjuna, the strongest human\nbeing, and she met him in his room and expressed her desires. But Arjuna\nsustained his unimpeachable character by closing his eyes before UrvaSi\nand addressing her as mother of the Kuru dynasty and placing her in the\ncategory of his mothers Kunti, Madri and Sacidevi, wife of lndradeva.\nDisappointed, UrvaSi cursed Arjuna and left. In the heavenly planet he also\nmet the great celebrated ascetic Lomasa and prayed to him for the protection of Maharaja Yudhi�thira.\n\n", "SB1.2#p0285": "Birth of Emperor Par�it\n\nText 22)\n\n639\n\nWhen his inimical cousin Duryodhana was under the clutches of the\nGandharvas, he wanted to save him and requested the Gandharvas to\nrelease Duryodhana, but the Gandharvas refused, and thus he fought with\nthem and got Duryodhana released. When all the Patt9avas lived incognito,\nhe presented himself in the court of King Virata as a eunuch and was\nemployed as the musical teacher of Uttara, his future daughter-in-law, and\nwas known in the Virata court as the Brhannala. As Brhannala, he fought\non behalf of Uttara, the son of King Virata, and thus defeated the Kurus\nin the fight incognito. His secret weapons were safely kept in the custody\nof a somi tree, and he ordered Uttara to get them back. His identity and\nhis brothers' identity were later on disclosed to Uttara. Drol)acarya was\ninformed of Arjuna's presence in the fight of the Kurus and the Viratas.\nLater, on the Battlefield of Kuruk{letra, Arjuna killed many great generals\nlike Karl)a and others. After the Battle of Kuruk�etra, he punished\nAsvatthama, who killed all the five sons of Draupadi. Then all the brothers\nwent to Bhi�madeva.\nIt is due to Arjuna only that the great philosophical discourses of the\nBhagavad-gitii were again spoken by the\n\nLord on the Battlefield of\n\nKuruk{letra. His wonderful acts on the Battlefield of Kuruk11etra are vividly\ndescribed in the Mahiibhiirata. Arjuna was, however, defeated by his son\nBabhruvahana at Mal)ipura and fell unconscious when Ulupi saved him.Mter\nthe disappearance of Lord Kr�tta, the message was brought by him to\nMaharaja Yudhi�thira. Again, he visited Dvaraka, and all the widow wives\nof Lord Kr�tta lamented before him. He took them all in the presence of\nVasudeva and pacified all of them. Later on, when Vasudeva passed away,\nhe performed his funeral ceremony in the absence of Kr�tta. While Aijuna\nwas taking all the wives of Kr�tta to lndraprastha, he was attacked on the\nway, and he could not protect the ladies in his custody. At last, advised by\nVyasadeva, all the brothers headed for Mahaprasthan. On the way, at the\nrequest of his brother, he gave up all important weapons as useless, and he\ndropped them all in the water.\nTEXT 22\n\n� � f�t f� ftlmf'WR I\nRIRI��cu«< �: f{t(l(lrq4 ������\nmrgendra iva vikranto\nni.§evyo himavan iva\ntitik§ur vasudhevasau\nsahi.§rtufr. pitaraviva\n\n", "SB1.2#p0286": "Srimad-Bhagavatam\n\n640\n\nmrgendra�-the lion; iva-like; vikranta�\n\n-\n\n[Canto I, Ch. 12\n\npowerful; n � e vya�-worthy\n\nof taking shelter; himavan-the Himalayan mountains; iva-like; titik§u�forbearance; vasudhii iva-like the earth; asau-the child; sah�cw�\n\n-\n\ntoler\n\n­\n\nant; pitarau- parents; iva-like.\nTRANSLATION\nThis child will be as strong as a lion, and as worthy a shelter as the\nHimalayan mountains. He will be forbearing like the earth, and as tolerant\n\nas his parents.\n\nPURPORT\nOne is compared to the lion when one is very strong in chasing an enemy.\nOne should be a lamb at home and a lion in the chase. The lion never fails\nin the chase of an animal; similarly, the head of the state should never fail\nin chasing an enemy. The Himalayan mountains are famous for all richness.\nThere are innumerable caves to live in, numberless trees of good fruits to\neat, good springs to drink water from and profuse drugs and minerals to\ncure diseases. Any man who is not materially prosperous can take shelter\nof these great mountains, and he will be provided with everything required.\nBoth the materialist and the spiritualist can take advantage of the great\nshelter of the Himalayas. On the surface of the earth there are so many\ndisturbances caused by the inhabitants. In the modern age the people have\nbegun to detonate atomic weapons on the surface of the earth, and still\nthe earth is forbearing to the inhabitants, like a mother excuses a little\nchild. Similarly, parents are always tolerant to children for all sorts of\nmischievous acts. An ideal king may be possessed of all these good qualities,\nand the child Parik�it is foretold to have all these qualities in perfection.\nTEXT 23\n\nNttti(Qq : � � i1tf«ftqq: I\n�: � � � �: ����II\npitamaha-sama� siimye\nprasade giriSopama�\nasraya� sarva-bhutiiniirh\nyathii devo ramiisraya�\n\n", "SB1.2#p0287": "Birth of Emperor Par�it\n\nText 23)\n\n641\n\npitamaha-grandfather, or Brahma; samatt-equally good; samye-in the\n\nmatter; prasade-in charity or in munificence; girisa-Lord Siva; upamatt\n\n-comparison of\n\nequilibrium; iisrayaft-resort; saroa-all; bhiitiiniim-of\n\nthe living beings; yathii-as; �evatt-the Supreme Lord; ramii-iisraya[t-the\n\nPersonality of Godhead.\n\nTRANSLATION\nThis child will be like his grandfather Yudhi��hira or Brahma in\n\nequanimity of mind. He will be munificent like the lord of the Kailasa Hill,\n\nSiva. And he will be the resort of everyone, like the Supreme Personality\n\nof Godhead Naraya!la who is even the shelter of the goddess of fortune.\nPURPORT\n\n1ental equanumty refers both to Maharaja Yudhi�thira and Brahma,\n\nthe grandfather of all living beings. According to Sridhara Svami, the\ngrandfather referred to is Brahma, but according to Visvanatha Cakravarti,\n\nthe grandfather is 1aharaja Yudhi�thira himself. But in both the cases the\n\ncomparison is equally good because both of them are recognized repre­\n\nsentatives of the Supreme Lord, and thus both of them have to maintain\n\nmental equanimity, being engaged in welfare work for the living being. Any\n\nresponsible executive agent at the top of administration has to tolerate\ndifferent types of onslaughts from the very persons for whom he works.\n\nBrahmaji was criticized even by the gopis, the highest perfectional devotees\n\nof the Lord. The gopis were not satisfied with the work of Brahmaji\n\nbecause Lord Brahma, as creator of this particular universe, created eyelids\nwhich obstructed their seeing Lord Kr�!la. They could not tolerate a\nmoment's blinking of the eyes, for it kept them from seeing their beloved\n\nLord Kr�!la. So what to speak of others, who are very naturally critical of\n\nevery action of a responsible man? Similarly, Maharaja Yudhi�thira had to\n\ncross over many difficult situations created by his enemies, and he proved\n\nto be the most perfect maintainer of mental equanimity in all critical\ncircumstances. Therefore the example of both grandfathers for maintaining\nequanimity of mind is quite fitting.\n\nLord Siva is a celebrated demigod who awards gifts to beggars. His name\n\nis, therefore, Asuto;;a, or one who is pleased very easily. He is also called\nthe Bhiitanatha, or the lord of the common folk who are mainly attached\n\nto him because of his munificent gifts, even without consideration of the\nafter effects. Ravat�a was very attached to Lord Siva, and by easily pleasing\n\n", "SB1.2#p0288": "642\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 12\n\nhim, Rava!la became so powerful that he wanted to challenge the authority\n\nof Lord Rama. Of course, Rava!la was never helped by Lord Siva when he\nfought with Rama, the Supreme Personality of Godhead and the Lord of\n\nLord Siva. To Bhaumasura, Lord Siva awarded a benediction which is not\n\nonly awkward but also disturbing. Bhaumasura became empowered, by the\n\ngrace of Lord Siva, to vanish anyone's head simply by touching it.\n\nAlthough this was awarded by Lord Siva, the cunning fellow wanted to\n\nmake an experiment of the power by touching the head of Lord Siva. Thus\n\nthe lord had to take shelter of Vi�I)U to save himself from trouble, and\n\nthe Lord Vi�l)u, by His illusory potency, asked the Bhaumasura to make an\n\nexperiment with his own head, and the fellow did it and was finished\n\nhimself, and so the world was saved from all sorts of trouble by such a\n\ncunning beggar of the demigods. But the excellent point is that Lord Siva\n\nnever denies anyone any sort of gift. He is therefore the most generous,\n\nalthough sometimes some kind of mistake is made.\n\nRamii means the goddess of fortune. And her shelter is Lord Vi�tJ.U. Lord\n\nVi�tJ.U is the maintainer of all living beings. There are innumerable living\n\nbeings, not only on the surface of this planet but also in all other hundreds\n\nof thousands of planets, and all of them are provided with all necessities\nof life for the progressive march towards the end of self-realization, but on\n\nthe path of sense gratificatiOn they are put into difficulty by the agency of\n\nmiiyii, the illusory energy, and so travel the path of a false plan of economic\n\ndevelopment. Such economic development is never successful because it is\n\nillusory. These men are always after the mercy of the illusory goddess of\n\nfortune, but they do not know that the goddess of fortune can live only\n\nunder the protection of Vi�ttu. Without Vi�ttu, the goddess of fortune is an\n\nillusion. We should therefore seek the protection of Vi�!J.U instead of\n\ndirectly seeking the protection of the goddess of fortune. Only Vi�pu and\nthe devotees of Vi�tJ.U can give protection to all, and because Maharaja\n\nParik�it was himself protected by Vi�l)u, it was quite possible for him to\n\ngive complete protection to all who wanted to live under his rule.\nTEXT 24\n\n���C(WJI¥41(1�q 0:� tiQJI¥taf4(t: I\n(Mta.C4 (C4l�IU �fur �: 11�\\?11\nsaroa-sadgu[La-mii hiitmye\ne�a kr�!wm antLvrata(t\nrantideva ivodaro\nyayiitir iva dhiirmika[l\n\n", "SB1.2#p0289": "Birth of Emperor Parik{;it\n\n643\n\nsarva-sadgurta-mahatmye-glorified by all godly attributes; e§afi.-this\nchild; kn�am-like Lord .Kfl}Qa; anuvrat afl.-follower in His footsteps;\nrantideva-Rantideva; iva-like; udiirafi.-in the matter of magnamimity;\nyayiitil;r,- Y ayati; iva-like; dhiirmikal;r,-concerning religion.\nTRANSLATION\nThis child will almost be as good as Lord Sri Kr��a by following in His\n\nfootsteps. And in magnanimity he will become as great as King Rantideva.\nAnd in religion he will be like Maharaja Y ayati.\nPURPORT\n\nThe last instruction of Lord Sri Kr��a in the Bhagavad-gitii is that one\nshould give up everything and should follow in the footsteps of the Lord\nalone. Less intelligent persons do not agree to this great instruction of the\nLord, as ill luck would have it, but one who is actually intelligent catches\nup this sublime instruction and is immensely benefited. Foolish people\n\ndo not know that association is the cause of acquiring qualities. Associa­\n\ntion with fire makes an object hot, even in the material sense. Therefore,\n\nassociation with the Supreme Personality of Godhead makes one qualified\nlike the Lord. As we have discussed previously, one can achieve seventy­\n\neight percent of the godly qualities by the Lord's intimate association. To\n\nfollow the instructions of the Lord is to associate with the Lord. The\nLord is not a material object whose presence one has to feel for such\nassociation. The Lord is present everywhere and at all times. It is quite\n\npossible to have His association simply by following His instruction because\n\nthe Lord and His instruction and the Lord and His name, fame, attributes\n\nand paraphernalia, are all identical with Him, being absolute knowledge.\nMaharaja Parik�it associated with the Lord even from the womb of his\n\nmother up to the last day of his valuable life, and thus he acquired all the\nessential good qualities of the Lord in all perfection.\nRantideva: An ancient king prior to the Mahabhiirata period, .referred to\n\nby Narada Muni while instructing Saiijaya as mentioned in Mahiibharata\n(Drortaparva 67 Ch). He was a great king liberal for hospitality and\n\ndistribution of foodstuff. Even Lord Sri Kr��a praised his acts of charity\nand hospitality. He was blessed by the great V as�tha Muni for supplyi�g\n\nhim cold water, and thus he achieved the heavenly planet. He used to\nsupply fruits, roots and leaves to the [§is, and thus he was blessed by them\nby fulfilling his desires. Although a k§atriya by birth, he never ate flesh in\nhis life. He was especially hospitable to Vasi�tha Muni, and by his blessings\n\n", "SB1.2#p0290": "644\n\nSrimad-Bhagavatam\n\n[Canto I, Ch. I2\n\nonly he attained the higher planetary residence. He is one of those pious\n\nkings whose names are remembered in the morning and evening.\n\nYayiiti: The great emperor of the world and the original forefather of all\n\ngreat nations of the world who belong to the Aryan and Indo-E uropean\nstock. He is the son of Maharaja Nahu�a, and he became the emperor of\n\nthe world due to his elder brother's becoming a great and liberated saintly\n\nmystic. He ruled over the world for several thousands of years and performed many sacrifices and pious activities recorded in history, although\n\nhis early youth was very lustful and full of romantic stories. He fell in love\nwith\n\nDevayani, the most beloved daughter of Sukracarya.\n\nDevayani\n\nwished to marry him, but at first he refused to accept her because of her\n\nbeing a daughter of a briihmara. According to siistras, a briihmarw could\n\nmarry the daughter of a briihmara. The y were very much cautious about\nvarra-sankara population in the world. S ukracarya ammended this law of\n\nforbidden marriage and induced Emperor Yayati to accept Devayani.\n\nDevayani had a girl friend named Sarmi�tha, who also fell in love with the\n\nemperor and thus went with her friend Devayani. Sukracarya forbade\n\nEmperor Yayati to call Sarmi�tha into his bedroom, but Yayati could not\n\nstrictly follow his instruction. He secretly married Sarmi�thii also and begot\nsons by her. When this was known by Devayani, she went to her father and\n\nlodged a complaint. Yayati was much attached to Devayani, and when he\n\nwent to his father-in-law's place to call her, Sukracarya was angry with\n\nhim and cursed him to become impotent. Yayati begged his father-in-law\n\nto withdraw his curse, but the sage asked Yayati to ask youthfulness from\nhis sons and let them become old as the condition of his becoming potent.\n\nHe had five sons, two from Devayani and three from Sarmi�tha. From his\n\nfive sons, namely I) Yadu, 2) Turvasu, 3) Druhyu, 4) Anu, and 5) Piiru,\n\nfive famous dynasties, namely l) the Yadu dynasty, 2) the Yavana (Turk)\ndynasty, 3) the Bhoja dynasty, 4) the Mleccha dynasty (Greek), and 5)\n\nthe Paurava dynasty, all emanated to spread all over the world. He reached\n\nthe heavenly planets by dint of his pious acts, but he fell down from there\nbecause of his self-advertisement and criticizing other great souls. After\n\nhis fall, his daughter and grandson bestowed upon him their accumulated\n\nvirtues, and by the help of his grandson and friend Sibi, he was again\npromoted to the heavenly kingdom, becoming one of the assembly\n\nmembers of Yamaraja, with whom he is staying as a devotee. He performed\nmore than one thousand different sacrifices, gave in charity very liberally\n\nand was a very influential king. His majestical power was felt all over the\n\nworld. His youngest son agreed to award him his youthfulness when he\n\nwas troubled with lustful- desires, even for on� thousand years. Finally he\n\n", "SB1.2#p0291": "Text 25]\n\nBirth of Emperor Parik{!it\n\n645\n\nbecame detached from worldly life and returned the youthfulness again to\nhis son Piiru. He wanted to hand over the kingdom to Piiru, but his\nnoblemen and the subjects did not agree. But when he explained to his\nsubjects the greatness of Piiru, they agreed to accept Piiru as the King, and\nthus Emperor Y ayati retired from family_ life and left home for the forest.\nTEXT 25\n\n��:���m:1\n3116_�SJqi:l1iU-.i mwtl q�qiQ'i! 11�'-\\11\ndhrtyii bali-sama� km1e\nprahliida iva sad-graha�\niiharta4o 'svamedhiiniim\nvrddhiiniim paryupiisaka�\ndhrtyii by patience; bali-sama�-like Bali Maharaja; kr��e\n-\n\n-\n\nSri Kr�I].a; prahlada- Prahlada Maharaja; iva-like; sa t-graha�\niiharta- perfor mer; e� a�\n\n-\n\n-\n\nunto Lord\n\ndevotee of;\n\nthis child; asvamedhiiniim-of' Asvamedha sacri­\n\nfices; v.rddhiinam-of the old and\n\nexperienced men; paryupiisaka�­\n\nfollower.\nTRANSLATION\nThis child will be like Bali Maharaja in patience, a staunch devotee of\nLord Kr��a like Prahlada Maharaja, a performer of many a8vamedha\n[horse] sacrifices and a follower of the old and experienced men.\nPURPORT\n\nBali Maharaja: One of the twelve authorities in devotional service of the\nLord. Bali Maharaja is a great authority in devotional service because he\nsacrificed everything to please the Lord and relinquished the connection\nof his so-called spiritual master who obstructed him on the path of\nrisking everything for the service of the Lord. The highest perfection of\nreligious life is to attain to the stage of unqualified devotional service of\nthe Lord without any cause or without being obstructed by any kind of\nworldly obligation. Bali Maharaja was determined to give up everything\nfor the satisfaction of the Lord, and he did not care for any obstruction\nwhatsoever. He is the grandson of Prahlada Maharaja, another authority\nin devotional service of the Lord. Bali Maharaja and the history of his\n\n", "SB1.2#p0292": "Srimad-Bhagavatam\n\n646\n\n[Canto l, Ch. 12\n\ndealings with Vi�!J.U Vamanadeva are described in the Eighth Canto of\n\nSrimad-Bhagavatam (Chapters ll to 24).\nPrahlada Maharaja: A perfect devotee of Lord Kr�!la (Vi�!J.U)- His\n\nfather, Hira!J.yaka.Sipu, chastised him severely when he was only five years\n\nold for his becoming an unalloyed devotee of the Lord. He is the first son\n\nof Hira!J.yakasipu, and his mother's name was Kayadhu. Prahlada Maharaja\n\nwas an authority in the devotional service of the Lord because he got his\n\nfather killed by Lord Nrsimhadeva, setting the example that even a father\n\nshould be removed from the path of devotional service if such a father\nhappens to be an obstacle. He had four sons, and the eldest son, Virocana,\n\nis the father of Bali Maharaja, mentioned above. The history of Prahlada\nMaharaja's\n\nBhagavatam.\n\nactivities\n\nis\n\ndescribed\n\nin\n\nthe\n\nSeventh\n\nCanto\n\nof Srimad­\n\nTEXT 26\n\nu��;rl1m�;(l�q�•nllt� 1\nf.nlftiji � � • ilii(Uil( n � � 11\nriijar�iniirh janayitii\nsiistii cotpatha-giiminiim\nnigrahitii kaler e�a\nbhuvo dharmasya kiirartiit\nriij�-niniim-of kings\n\nas good\n\nas\n\nsages; janayita-producer;\n\nsiistii­\n\nchastiser; ca-and; utpatha-giiminiim-of the upstarts; nigrahitii-molester;\n\nkaleft-of the quarrelsome; e�a fl -this ; bhuva[l-of the world; dharmasyaof religiosity; kiira[Uit-on account of.\n\nTRANSLATION\nThis child will be the father of kings who will be like sages. For world\n\npeace and for the sake of religion, he will be the chastiser of the upstarts\n\nand the quarrelsome.\n\nPURPORT\nThe wisest man in the world is a devotee of the Lord. The sages are\n\ncalled the wise men, and there are different types of wise men for different\n\nbranches of knowledge. Unless, therefore, the king or the head of the state\n\nis the wisest man, he cannot control all types of wise men in the state. In\n\n", "SB1.2#p0293": "Text 27]\n\n647\n\nBirth of Emperor Par�it\n\nthe line of royal succession in the family of Maharaja Yudhi�thira, all the\nkings, without exception, were the wisest men of their times, and so also\n\nit is foretold about Maharaja Pan�it and his son Maharaja J anamejaya\n\nwho was yet to be born. Such wise kings can become chastisers of upstarts\nand uprooters of Kali, or quarrelsome elements. As it will be clear in the\nchapters ahead, Maharaja Parik�it wanted to kill the personified Kali who\nwas attempting to kill a cow, the emblem of peace and religion. The\nsymptoms of Kali are l) wine, 2) women, 3) gambling and 4) slaughter­\n\nhouses. Wise rulers of all states should take lessons from Maharaja Parik�it\nin how to maintain peace and morality by subduing the upstarts and\nquarrelsome people who indulge in wine, illicit connection with women,\ngambling and meat-eating supplied by regularly maintained slaughterhouses.\nIn this age of Kali, regular license is issued for maintaining all of these\ndifferent departments of quarrel. So how can they expect peace and\nmorality in the state? The state fathers, therefore, must follow the principles of becoming wiser by devotion to the Lord, by chastising the breaker\nof discipline and by uprooting the symptoms of quarrel, as mentioned\nabove. If we want blazing fire, we must use dry fuel. Blazing fire and moist\nfuel go ill together. Peace and morality can prosper only by the principles\nof Maharaja Pan�it and his followers.\n\nTEXT 27\n\n\"4il�k¥4wtl � ��iNQilt_,ll\niti rajna upiidiSya\nvipra fotaka-kovida�\nlabdhapacitaya� sarve\npratijagmu� svakan grhan\n\n", "SB1.2#p0296": "Srimad-Bhagavatam\n\n650\n\n[Canto 1, Ch. 12\n\niti-thus; riijii.a-unto the King; upiidisya-having advised; viprii-persons\n\nwho\nin\n\nare\n\nwell\n\nastrology\n\nversed\n\nand\n\nin\n\nin\n\nthe\n\nthe\n\nVedas ; jiitaka-kovidiift-persons expert\n\nperformance\n\nof\n\nbirth\n\nceremonies; labdha­\n\napacitayaft:... those who had received sumptuously as remuneration;sarveall of them;pratijagmul:t-went back; svakiin-their own;grhiin-houses.\n\nTRANSLATION\nThus those who were expert in astrological knowledge and in perform­\n\nance of the birth ceremony instructed King Yudhi�thira about the future\nhistory of his child. Then, being sumptuously remunerated, they all\nreturned to .their respective homes.\n\nPURPORT\nThe Vedas are the storehouse of knowledge, both material and spiritual.\n\nBut such knowledge aims at perfection of self-realization: In other words,\n\nthe Vedas are the guides for the civilized man in every respect. Since\nhuman life is the opportunity to get free from all material miseries, it is\n\nproperly guided by the knowledge of the Vedas, both in the matters of\nmaterial needs and spiritual salvation. The specific intelligent class of men\n\nwho were devoted particularly in the knowledge of Vedas were called\n\nthe vipras, or the graduates of the Vedic knowledge. There are different\n\nbranches of knowledge in the Vedas, of which astrology and p athology\n\nare two important branches necessary for the common man. So the\n\nintelligent men, generally known as the briihma'(las, took up all the different\nbranches of Vedic knowledge to guide society. Even the department of\nmilitary education (Dhanur-veda) was also taken up by such intelligent\nmen, and the vipras were also teachers of this section of knowledge, as\n\nwere Dro!J.licarya, Kfpacarya, etc.\n\nThe word vipra mentioned herein is significant. There is a little difference\n\nbetween the vipras and the briihma'(lUS. The vipras are those who are\n\nexpert in karma-kii'(lpa, or fruitive activities, guiding the society towards\nfulfilling the material necessities of life, whereas the briihmaras are expert\n\nin spiritual knowledge of transcendence. This department of knowledge is\ncalled jniina-kiirpa, and above this there is the upa5ana-kiirpa. The culmina­\n\ntion of upasana-kiirtpa is devotional service of the Lord Vi�!J.U, and when\n\nthe briihmartas achieve perfection, they are called Vai�!lavas. Vi�!J.U worship\n\nis the highest of all modes of worship. Elevated briihmaras are Vai�!lavas\n\n", "SB1.2#p0297": "Text 30]\n\n651\n\nBirth of Emperor Par�it\n\nengaged in the transcendental loving service of the Lord, and thus\n\nSrimad-Bhiigavatam, which is the science of devotional service, is very\ndear to the V ai�!J.avas. And as explained in the beginning of the SrimadBhiigavatam, it is the mature fruit of Vedic knowledge and is superior\nsubject matter, above the three kiirzflas, namely karma, jiiiina and upa5ana.\nAmongst the karma-kiirz{ia experts, the jiitaka expert vipras were good\nastrologers who could tell all the future history of a born child simply by\n\nthe astral calculations of the time (lagna), and such expert jiitaka-vipras\nwere present during the birth of Maharaja Parik�it, and his grandfather,\nMaharaja Yudhi�thira, awarded the vipras sufficiently with gold, land,\n\nvillages, grains and other valuable necessaries of life, which also include\n\ncows. There is a need\" of such vipras in the social structure, and it is the\nduty of the state to maintain them comfortably, as designed in the Vedic\n\nprocedure. Such expert vipras, being sufficiently paid by the state, could\ngive free service to the people in general, and thus this department of\nVedic knowledge could be available for all.\nTEXT 30\n\n{{��FI�:��:I\n�� tt¥4�1�1. � ;w�f'q( II� II\no\n\nsa efia loke vikhyiita�\npan\"k�id iti yat prabhu�\npurvan dr�tam anudhyiiyan\nparlk§eta nare§viha\nsa�-he; e �a� -in this; loke-world; vikhyiita�- famous ; pan\"k�it- one\n\nwho examines; iti-thus; yat-what; prabhu� - 0 my King; p ii rvan- before;\n\ndn ta m-seen; anudhyiiyan- constantly contemplating;\nexamine; n are� u-:unto every man; iha-here.\n\nparik� eta- shall\n\nTRANSLATION\nSo his son would become famous in the world as Par�it [examiner]\nbecause he would come to examine all human beings in his search after\nthat personality whom he saw before his birth. Thus he would come to\nconstantly contemplate Him.\n\n", "SB1.2#p0298": "652\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 12\n\nPURPORT\n\nMaharaja Parik�it, fortunate as he was, got the impression of the Lord\n\neven in the womb of his mother, and thus his contemplation on the Lord\n\nwas constantly with him. Once the impression of the transcendental form\nof the Lord is fixed in one's mind, he can never forget Him in any\n\ncircumstance. Child Pan1qit, after coming out of the womb, was in the\n\nhabit of examining everyone to see whether he was the same personality\n\nwhom he first saw within the womb. But no one could he equal to or more\nattractive than the Lord, and therefore he never accepted anyone. But the\n\nLord was constantly with him by such examination, and thus Maharaja\n\nParik�it was always engaged in the devotional service of the Lord by\n\nremembrance.\n\nSrila ]iva Gosviimi remarks in this connection that every child, if given\n\nan impression of the Lord from his very childhood, certainly becomes a\n\ngreat devotee of the Lord like Mahiiriija Pan7t�it. One may nat he as\n\nfortunate as Maharaja Pan1qit to have the opportunity to see the Lord in\n\nthe womb of his mother, hut even if he is not so fortunate, he can he made\n\nso if the parents of the child desire him to he so. There is a practical example in my personal life in this connection. My father was a pure devotee of\n\nthe Lord, and when I was only four or five years old, my father gave me a\ncouple of forms of Radha and Kr��a. In a playful manner, I used to\n\nworship these Deities along with my sister, and I used to imitate the\n\nperformances of a neighboring temple of Radha-Govinda. By constantly\n\nvisiting this neighboring temple and copying the ceremonies in connection\n\nwith my own Deities of play, I developed a natural affinity for the Lord.\nMy father used to observe all the ceremonies befitting my position. Later\n\non, these activities were suspended due to my association in the schools\n\nand colleges, and I became completely out of practice. But in my youthful\n\ndays, when I met my spiritual master Sri Srimad Bhaktisiddhanta Sarasvati\n\nGosvami Maharaja, again I revived my old habit, and the same playful\nDeities became my worshipful Deities in proper regulation.. This was\n\nfollowed up until I left the family connection, and I am pleased that my\ngenerous father gave the first impression which was developed later into\n\nregulative devotional service by His Divine Grace. Maharaja Prahlada also\n\nadvised that such impressions of a godly relation must be impregnated\nfrom the beginning of childhood, otherwise one may miss the opportunity\n\nof the human form of life, which is very valuable although it is temporary\n\nlike others.\n\n", "SB1.2#p0299": "Birth of Emperor Parik{lit\n\nText 32)\n\n653\n\nTEXT 31\n\nsa riija-putro vavrdhe\niisu sukla ivOt;lupa/:t\niipuryamiirwl:t pitrbhi/:1\nk�thiibhir iva so 'nvaham\nsa�-that; riija-putro�-the r oyal prince; vavrdhe-grew up; asu-very\nsoon; sukle-waxing moon; iva-like; u�upa�- the moon; iipuryamiirw�luxu ri antly; pitrbh�-by the parental guar di ans; kii§thiibh�-plenary development; iva-like; sa�-he; anvaham-day after day.\nTRANSLATION\n\nAs the moon, in its waxing fortnight, develops day after day, so the\nroyal prince (Pan�t] very soon developed luxuriantly under the care\nand full facilities of his guardian grandfathers.\n\nTEXT 32\n\n�iiMlS� =tnRti\\(f�,l�l I\n� ����....� �it: ������\nyak�yamii[lo 'svamedhena\nj;iiitidrohajihiisayii\nriijii labdha-dhano dadhyau\nniinyatra kara-da[l�ayo/:1\nyak§yamii[la�-desiring to perform; asvamedhena-by the horse sacrifice ceremony; ;niitidroha-fighting with k insmen; jihiisayii f or getting\nfree; riijii- King Yudhil}thira; labdha-dhana�- for getting some wealth;\ndadhyau-th ought about it; na anyatra-not otherwise; kara-dart�ayo/:1taxes an d fines\n-\n\n.\n\n", "SB1.2#p0300": "Srimad-Bhagavatam\n\n654\n\n[Canto l, Ch. 12\n\nTRANSLATION\nJust at this time, King Yudhi�thira was considering performing a\nhorse sacrifice to get freed from sins incurred from fighting with kinsmen.\nBut he became anxious to get some wealth, for there were no surplus\nfunds outside of fines and tax collection.\nPURPORT\nAs the briihma[LaS, the vipras had a right to be subsidized by the state,\nand similarly the state executive head had the right to collect taxes and\nfines from the citizens. After the Battle of Kuruk�etra the state treasury\nwas exhausted, and therefore there was no surplus fund except the fund\nfrom tax collection and fines. Such funds were sufficient only for the state\nbudget, and having no excess fund, the King was anxious to get more\nwealth in some other way in order to perform the horse sacrifice.\nMaharaja Yudhi�thira wanted to perform this sacrifice under the instruction of Bhi�madeva.\n\nTEXT 33\n\nG«Jii�G+ti{'S\\\"lf RRtU���R�1: I\n\\T-i sti\\OI+tli:fOS«l;;qj �� \\'{fW: II��II\ntad abhipretam alakua\nbhriitaro 'cy u ta-coditafl\ndhanarh prahi[lam ajahur\nudicy iirh di.Si bhiirisafl\ntat-his; abh ip retam-wishes of the mind; iilak�ya-observing; bhriitara�\n\n-his brothers; acyu ta-t he infallible (Lord Sri Kr�Qa); codi tii�-being\n\nadvised by; dhanam-riche s; prahi[Lam-to collect; iijahu � br ought about;\n-\n\nudicyiim-northern; diSi-direction; bhiiriSa�-sufficient.\n\nTRANSLATION\nUnderstanding the hearty wishes of the King, his brothers, as advised\nby the infallible Lord Kr��a, collected sufficient riches from the North\n[left by King Marotta]\n·\n\n.\n\n", "SB1.2#p0301": "Text 33]\n\nBirth of Emperor Parik{lit\n\n655\n\nPURPORT\n\nMahiiriija Marotta: one of the great emperors of the world. He reigned\nover the world long before the reign of Maharaja Yudhi�thira. He was the\nson of Maharaja Avik�it and was a great devotee of the son of the sun-god,\nknown as Yamaraja. His brother Samvarta was a rival priest of the great\nBrhaspati, the learned priest of the demigods. He conducted one sacrifice\ncalled Sailkara-yajiia by which the Lord was so satisfied that He was\npleased to hand over to him the charge of a mountain peak of gold. This\npeak of gold is somewhere in the Himalayan mountains, and modern\nadventurers may try to find it there. He was so powerful an emperor that\nat the day's end of sacrifice, the demigods from the other planets like\nlndra, Candra, Brhaspati, etc., used to visit his palace. And because he had\nthe gold peak at his disposal, he had sufficient gold in his possession. The\ncanopy of the sacrificial altar was completely made of gold. In his daily\nperformances of the sacrificial ceremonies, some of the inhabitants of the\nVayuloka (airy planets) were invited to expedite the cooking work of the\nceremony. And the assembly of the- demigods in the ceremony was led by\nVisvadeva.\nBy his constant pious work he was able to drive out all kinds of diseases\nfrom the jurisdiction of his kingdom. All the inhabitants of higher planets\nlike Devaloka, Pitrloka, etc., were all pleased with him for his great\nsacrificial ceremonies. Every day he used to give in charity to the learned\n\nbriihmaras\n\nsuch things as beddings, seats, conveyances and sufficient\n\nquantities of gold. Because of munificent charities and performances of\ninnumerable sacrifices, the King of heaven, lndradeva, was fully satisfied\nwith him and always wished for his welfare. Due to his pious activities, he\nremained a young man throughout his life and reigned over the world for\none thousand years, surrounded by his satisfied subjects, ministers, legiti­\n\nmate wife, sons and brothers. Even Lord Sri Kr�p.a praised his spirit of\n\npious activities. He handed over his only daughter to Mahar�i Angira, and\nby his good blessings, he was elevated to the kingdom of heaven. First of\nall, he wanted to offer the priesthood of his sacrifices to learned Brhaspati,\nbut the demigod refused to accept the post because of the King's being a\nhuman being or man of this earth. He was very sorry for this, but on the\nadvice of Narada Muni he appointed Samvarta to the post, and he was\nsuccessful in his mission.\nThe success of a particular type of sacrifice completely depends on the\npriest in charge. In this age, all kinds of sacrifice are forbidden because\n\nthere is no learned priest amongst the so-called briihmaras who go by the\nfalse notion of becoming sons of briihmaras without brahminical qualifi-\n\n", "SB1.2#p0302": "[Canto l, Ch. 12\n\nSrimad-Bhagavatam\n\n656\n\ncations. In this age of Kali, therefore, only one kind of sacrifice is recommended,\n\nsankirtana-yajfia, as inaugurated by Lord Sri Caitanya Maha­\n\nprabhu.\nTEXT 34\n\n��·�:1\n4UR1��41ijt q: (1+ttt�:aR( ll�'«lll\ntena sambhrta-sambhiiro\ndharma-putro yudh4thirafl\nviijimedhais tribhir bhito\nyajiiaifl samayajadd harim\n\n-\n\ntena-with that wealth; sa mbhrta-collected; sambhiira[l ingredients;\ndha rma putro[l the pious king; yudh4thiro[l- Yudhi�thira; viijimedhaifr,by horse sacrifices; tribhifr,-three times; bh itafl being greatly afraid after\nthe Battle of Kuruk�etra; yaj nai[l-sacrifices; samayajat perfectly wor­\n\n-\n\n-\n\n-\n\n-\n\nshiped; harim-the Personality of Godhead.\nTRANSLATION\nBy those riches, the King could procure the ingredients for three horse\nsacrifices. Thus the pious King Yudhi�hira, who was very fearful after the\nBattle of Kuruksetra, pleased Lord Hari the Personality of Godhead.\nPURPORT\nMaharaja Yudhi�thira was the ideal and celebrated pious King of the\nworld, and still he was greatly afraid after the execution of the Battle of\nKuruk�etra because of the mass killing in the fight, all of which was done\nonly to install him on the throne. He therefore took all the responsibility\nfor sins committed in the warfare, and to get rid of all these sins, he\nwanted to perform three sacrifices in which horses are offered at the altar.\nSuch a sacrifice is very costly. Even Maharaja Yudhi�thira had to collect\nthe necessary heaps of gold left by Maharaja Marutta and the briihmarzas\nwho were given gold in charity by King Marutta. The learned briihmarzas\ncould not take away all the loads of gold given by Maharaja Marutta, and\ntherefore they left behind the major portion of the gift. And Maharaja\n\n", "SB1.2#p0303": "Text 34]\n\nBirth of Emperor Par�it\n\n657\n\nMarutta also did not recollect such heaps of gold given away in charity.\n\nBesides that, all the golden plates and utensils which were used in the\n\nsacrifice were also thrown in the dustbins, and all such heaps of gold re·\n\nmained unclaimed property for a long time, till Maharaja Yudhi�thira\n\ncollected them for his own purposes. Lord Sri Kr�!la advised the brothers\nof Maharaja Yudhi�thira to collect the unclaimed property because it be­\n\nlonged to the King. The more astonishing thing is that no subject of the\n\nstate also collected such unclaimed gold for industrial enterprise, or anything like that. This means that the state citizens were completely satisfied\n\nwith all necessities of life and therefore not inclined to accept unnecessary\nproductive enterprises for sense gratification. Maharaja Yudhi�thira also\n\nrequisitioned the heaps of gold for performing sacrifices and for pleasing\n\nthe Supreme Hari Personality of Godhead. Otherwise he had no desire to\n\ncollect them for the state treasury.\n\nOne should take lessons from the acts of Maharaja Yudhi�thira. He was\n\nafraid of sins committed on the battlefield, and therefore he wanted to\n\nsatisfy the supreme authority. This indicates that unintentional sins are\nalso committed in our daily occupational discharge of duties, and to coun­\n\nteract even such unintentional crimes, one must perform sacrifices as they\nare recommended in the revealed scriptures. The Lord says in the Bhagavad­\n\ngitti (yajiitirthtit karmarto 'nyatra loko 'yam karma-bandhanafr.) that one\n\nmust perform sacrifices recommended in the scriptures in order to get rid of\ncommitments of all unauthorized work, or even unintentional crimes\n\nwhich we are apt to commit. By doing so, one shall be freed from all\n\nkinds of sins. And those who do not do so, but work for self-interest or\n\nsense gratification, have to undergo all tribulations accrued from com­\n\nmitted sins. Therefore, the main purpose of performing sacrifices is to\n\nsatisfy the Supreme Personality Hari. The process of performing sacrifices\n\nmay be different in terms of different times, places, and persons, but the\n\naim of such sacrifices is one and the same at all times and in all circum­\n\nstances, viz., satisfaction of the Supreme Lord Hari. That is the way of\npious life, and that is the way of peace and prosperity in the world at\n\nlarge. Maharaja Yudhi�thira did all these as the ideal pious King in the\n\nworld.\n\nIf Maharaja Yudhi�thira is a sinner in his daily discharge of duties, in\n\nroyal administration of state affairs, wherein killing of man and animals\nis a recognized art, then we can just imagine the amount of sins committed\n\nconsciously or unconsciously by the untrained population of the Kali-yuga\n\nwho have no way to perform sacrifice to please the Supreme Lord. The\n\n", "SB1.2#p0304": "Srimad-Bhagavatam\n\n658\n\n[Canto 1, Ch 12\n.\n\nBhiigavatam says, therefore, that the prime duty of the human being is to\nsatisfy the Supreme Lord by the performance of one's occupational duty.\n\n(Bhiig. 1.2.13)\n\nLet any man of any place of community, caste or creed be engaged in\nany sort of occupational duty, but he must agree to perform sacrifices as it\nis recommended in the scriptures for the particular place, time and person.\nIn the Vedic literatures it is recommended that in Kali-yuga people engage\nin glorifying the Lord by chanting the holy name of Kf�p.a (Kirtaniid eva\n\nkr�rr.asya mukta-sanga� param vrajet) without offense. By doing so one can\nbe freed from all sins and thus can attain the highest perfection of life by\nreturning home, back to Godhead. We have already discussed this more\nthan once in this great literature in different places, especially in the introductory portion by sketching the life of Lord Sri Caitanya Mahaprabhu,\nand still we are repeating the same with a view to bring about peace and\nprosperity in society.\nThe Lord has declared openly in the Bhagavad-gitii how He becomes\npleased with us, and the same process is practically demonstrated in the\nlife and preaching work of Lord Sri Caitanya Mahaprabhu. The perfect\nprocess of performing yajii.as or sacrifice to please the Supreme Lord\nHari (the P�rsonality of Godhead who gets us free from all miseries of\n\nexistence)\n\nis to follow the ways of Lord Sri Caitanya Mahaprabhu in\n\nthis dark age of quarrel and dissension.\n\nMaharaja Yudhi�thira had to collect heaps of gold to secure the para­\n\nphernalia for the horse sacrifice yajii.a in days of sufficiency, so we can\nhardly think of such performance of yajii.as in these days of insufficiency\n\nand complete scarcity of gold. At the present moment we have heaps\n\nof papers and promises of their being converted into gold by economic\ndevelopment of modern civilization, and still there is no possibility of\nspending riches like Maharaja Yudhi�thira, either individually or collectively\n\nor by state patronization. Just suitable, therefore, for the age, is the\nmethod recommended by Lord Sri Caitanya Mahaprabhu in terms of the\n\nsiistra. Such a method requires no expenditure at all and yet can award\nmore benefit than other expensive methods of yajii.a performances.\nThe horse sacrifice yajii.a or cow sa�rifice yajii.a performed by the Vedic\nregulations shouldn't be misunderstood as a process of killing animals.\n\nOn\n\nthe contrary, animals offered for the yajii.a were rejuvenated to a new span\n\nof life by the transcendental power of chanting the Vedic hymns, which, if\nproperly chanted, are different from what is understood by the common\nlayman. The\n\nVeda-mantras are all practical, and the proof is rejuvenation\n\nof the sacrificed animal.\n\n", "SB1.2#p0305": "Birth of Emperor Par�it\n\nText 35]\n\n659\n\nThere is no possibility of such methodical chanting of the Vedic hymns\n\nby the so-called briihmaras or priests of the present age. The untrained\n\ndescendants of the twice-born families are no more like their forefathers,\n\nand thus they are counted amongst the siidras or once-born men. The once­\n\nborn man is unfit to chant the Vedic hymns, and therefore there is no\n\npractical utility of chanting the original hymns.\n\nAnd to save them all, Lord Sri Caitanya Mahaprabhu propounded the\n\nsankirtana movement or yajiia for all practical purposes, and the people of\n\nthe present age are strongly recommended to follow this sure and recog­\n\nnized path.\n\nTEXT 35\n\n· � ����fli�T fl��q'( I\n�¥fil�fl4l«twt� fil�iifili4�1 ����II\niihiito bhagaviin riijiiii\nyiijayitvii dvijair nrpam\nuviisa katicin miisiin\nsuhrdiirh priya-kiimyayii\n\niihu ta�-being called by; bhagaviin-Lord Kr��a, the Personality of\n\nGodhead; riijiiii-by the King;yiijayitvii-causing to be performed;dvija�­\n\nby the learned brohmacras; nrpam- on behalf of the King; uvtisa-resided;\n.\n\nkaticit-a few; nuisiin-months; suhpliim-for the sake of the relatives;\n\npriya-kiimyaya-for the matter of pleasure.\n\nTRANSLATION\nLord\n\nSri 1\\.r�l}.a, the Personality of Godhead, being invited to the\n\nsacrifices by Maharaja Yu�hira, saw to it that they were performed\nby qualified [twice-born J brahmapas. After that, for the pleasure of the\nrelatives, the Lord remained a few months.\nPURPORT\nLord Sri Kr�!la was invited by Maharaja Yudhi�thira to look into the\n\nsupervision of the performances of yajiia, and the Lord, to abide by the\n\norders of His elderly cousin, caused the performance of yajiias by learned\n\n", "SB1.2#p0306": "660\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 12\n\ntwice-born briihmaras. Simply taking birth in the family of a briihmara\ndoes not make one qualified to perform yajiias. He must be twice born by\nproper training and initiation from the bona fide iiciirya. The once-born\nscions of briihmara families are equal with the once-born siidras, and such\nbralima-bandhu or unqualified once-born scions must be rejected for any\npurpose of religious or Vedic function. Lord Sri Kr�!la was entrusted to\nlook after this arrangement, and perfect as He is, He caused the yajiias to\nbe performed by the bona fide twice-born briihmaras for successful\nexecution.\nTEXT 36\n\ntato riijiiiibh yanujiiiita[l\nkmwyii saha bandhubhi[l\nyayau dviiravatim brahman\nsiirjuno yadubhir vrta[l\ntata[l,- thereafter; riijiiii by the King; abhyanujiiiita[l being permitted;\nknTJayii-as well as by Draupadi; saha- along with; bandhubhi[l other\nrelatives; yayau-went to; dviiravatim-Dvaraka-dhama; brahman-0\nbriihmaras; sa arjuna[l- along with Arjuna; yadubhi[l-by the members of\nthe y adu dynasty; vrtafl -su rro unded\n-\n\n-\n\n-\n\n.\n\nTRANSLATION\n0 Saunaka, thereafter the Lord, having bade farewell to King Yudhi�thira,\n\nDraupadi, and other relatives, started for the city of Dvaraka, accompanied\n\nby Arjuna and other members of the Yadu dynasty.\n\nThus end the Bhaktivedanta purports of the First Canto, Twelfth Chapter, of the Srimad-Bhagavatam, entitled \"Birth of Emperor Pant.�it. ''\n\n", "SB1.2#p0307": "Srlmad-Bhagavatam\nFirst Canto\n\n<�rt Two-Chapters 8-12!\nwith the original Sanskrit text, its Roman transliteration, word-for-word synonyms, translation\nand elaborate purports by\n\nHis Divine Grace\nA.C. Bhaktivectanta swami Prabhupacta\nFounder-A cary a of the Internation al Society\nfor Krishna Consciousness\n\n292 pages\n13 color illustrations\n\nEXPLANATION OF THE COVER\n1. The original spiritual planet, which resembles the whorl\nof a huge lotus flower, is called Goloka Vrndavana. It is the\nabode of Lord Kf�l)a, the original Personality of Godhead.\n\n2. This original planet Goloka throws off a spiritual ray of\n\neffulgence called brahmajyoti which is the ultimate goal of\nthe impersonalists.\n\n3. Within this unlimited brahmajyoti there are unlimited\n\nnumbers\n\nof spiritual\n\nplanets,\n\nas there are innumerable\n\nmaterial planets within the sun rays of the material universes.\nThese spiritual planets are dominated by plenary expansions\nof Lord Kf�l)a, and the inhabitants there are ever liberated\nliving beings. They are all four-handed. The Lord is known\nthere as Narl!yl!l)a, and the planets are known as Vaikup!has.\n\n4. 'Sometimes a spiritual cloud overtakes a corner of the\n\nspiritual sky of brahmajyoti, and the covered portion is\ncalled the mah{!t-tattva. The Lord then, by His portion as\n\nMahl!-Vi�pu, lies down in the water within the mahattattva. The water is called the Causal Ocean (kiiraQa-jala).\n\n5. As He sleeps within the Causal Ocean, innumerable\nuniverses are generated with His breathing. These floating\nuniverses are scattered all over the Causal Ocean. They stay\nduring a breath of Maha·Vi�pu.\n\n6. In each and every universal globe the same Maha-Vi�pu.\nenters again as Garbhodakasl!yi Vi�I)U and lies there on the\nGarbha Ocean on the serpentine Se�a incarnation. From His\nnavel-abdomen sprouts a lotus stem, and on the lotus,\nBrahma. the lord of the universe. is born. Brahml! creates\nall living beings of different shapes in terms of desire within\nthe universe. He also creates the sun. moon and other demi·\ngods.\n\n(continued on back flap)\n\n", "SB1.2#p0308": "7. The sun is situated almost in the center of each and\nevery universe, and it distributes profuse light and heat all\nover the universe. There are mi·llions and billions of suns in\nall the millions and billions of universes within the mahattattva. The suns and moons are required within the universes\nbecause they are dark by nature. The Vedas instruct us to go\nout of the dark universes and reach the glowing eff ulgence,\nthe brahmajyoti.\n\n8. The brahmajyoti is due to the illuminating Vaiku!l!ha\nplanets, which need no sun or moon or power of electricity.\nSrlmad-Bhagavatam helps us reach the supreme planet,\nGoloka Vrndavana. The door is open for everyone. Human\nlife is meant for this particular aim, for it is the highest\nperfection.\n\nHis Divine Grace A. C. Bhaktivedanta Swami Prabhupada\nfirst met his spiritual master, Srila Bhaktisiddhanta Sarasvati\nGosvaml Maharaja, in Calcutta in 1922. Srtla Bhaktisiddhanta\nliked this educated young man and injected in him the idea\nof preaching the message of Srlmad-Bhagavatam all over the\nworld. At Allahabad in 1933 Srila Prabhupada became his\nformally initiated disciple, and in 1937, just days before\n\nhis spiritual master's departure from·this mortal world, he\nwas specifically ordered to spread Kr�r)a consciousness in the\nEnglish language. Thus in 1944 Srila Prabhupada started\nBack to Godhead magazine, which is now circulated in six\ndifferent languages throughout the world, and he also published, in English, the first three volumes of his Srlmad·\nBhagavatam.\nIn 1965, at the advanced age of 70, His Divine Grace.\nsailed to the United States to fulfill his master's sacred\nmission, bringing with him only seven dollars, some books\nand a pair of hand cymbals. Shortly afterwards he began\nclasses on Bhagavad-glta in a small storefront in New York\nCity. Now, only six years later, Srila Prabhupada's International Society for Krishna Consciousness, with more than\nseventy centers in major cities throughout the world, has\nbecome an important institution of spiritual knowledge and\nculture, and Srila Prabhupada's authoritative translations,\ncommentari·es and summary studies of Vedic literature have\nbecome standard textbooks of transcendental science.\n\n", "SB1.2#p0309": "", "SB1.3#p0001": "His Divine Grace\nswami\nFounder-Acarya of the International\n\n", "SB1.3#p0002": "His Divine Grace\nA.C. Bhaktivedanta Swami Pnibhupada\n\n", "SB1.3#p0003": "Plate 1 Just to protect the progeny of the Kuru dynasty, Sri Kr�Qa covered the\n\nembryo of Uttara by His personal energy. (p. 388)\n\n", "SB1.3#p0004": "Plate 2 Queen Kunti addressed Lord ��Qa as He started for home. (p. 390)\n\n", "SB1.3#p0005": "Plate 1 Mahatma Vidur a describing his personal experiences in the palace of the\n\nPaQc;!avas. (p. 676)\n\n", "SB1.3#p0006": "Plate 2 Remembering Lord Km1a and His well wishes, benefactions, intimate familial\nrelations and His chariot driving, Aijuna, overwhelmed and breathing very heavily,\nbegan to speak. (p. 771)\n\n", "SB1.3#p0007": "Plate 3 By Kl;�I)a's merciful strengtij only, Arjuna was able to pierce the fish target\n\nand thereby gain the hand of Draupadl. (p. 774)\n\n", "SB1.3#p0008": "Plate 4 By His grace only, Bhlmasena was able to kill the demon Jarasandha. (p. 777)\n\n", "SB1.3#p0009": "Plate 5 0 King! His jokings and frank talks which were pleasing and beautifully\n\ndecorated with smiles are now remembered by me. (p. 794)\n\n", "SB1.3#p0010": "Plate 6 The Lord's abode and the Vaikucy�ha planets in the spiritual sky are far beyond these mundane universes. (p. 812)\n\n", "SB1.3#p0011": "Plate 7 Maharaja Yudhi��hira started towards the North, treading the path which was accepted by his\n\nforefathers. (p. 825)\n\n", "SB1.3#p0012": "Plate 8 Maharaja Parik�it, being petitioned by the personality of Kali, gave him per­\n\nmission to reside in places where gambling, drinking, prostitution and animal slaughter\nwere performed. (p. 919)\n\n", "SB1.3#p0013": "Plate 9 Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and\nqualities of the Personality of Godhead, who acts wonderfully. (p. 938)\n\n", "SB1.3#p0014": "Plate 10 King Pariksit rewarded the sage coldly by offering him a garland of a dead\nsnake. (p. 963)\n\n", "SB1.3#p0015": "Pfate 11 After hearing from his son that the King had been cursed, the sage repented\nhis son's sinful act.\n\n(p. 973)\n\n", "SB1.3#p0016": "Plate 12 All the demigods living in the higher planets praised the action of the King,\nand in pleasure they continually scattered flowers over the earth. (p. 1168)\n\n", "SB1.3#p0017": "Srimad-Bhagavatam\n\n", "SB1.3#p0018": "ALL GLORY TO 5Rl GURU AND GAURANGA\n\nSrlmad-Bhagavatam\nof\n\nK�SNA-DVAIPAYANA VYAsA\n\n���: iji4l��� ��fii�M: I\n� � it��kt ��� ilffl: II� o'll\n� � q-U �\n3Rt\n\n�iijliti+URlM�i : I\n\n� �� l{\n\nWith the Original Sanskrit Text,\nIts Roman Transliteration, Synonyms,\nTranslation and Elaborate Purports by\n\nHis Divine Grace\nA.C. Bhaktivedanta swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\nNew York· Los Angeles· London . Bombay\n\n", "SB1.3#p0021": "Copyright ©\n\n1972\n\nby the Bhaktivedanta Book Trust\n\nLibrary of Congress Catalogue Card Number: 70-127183\nInternational Standard Book\n\number: 0-912776-34-X\n\nALL RIGHTS RESERVED\n\nReaders interested in the subject matter of this book\nare invited by the International Society for Krishna Consciousness\nto correspond with its Secretary.\nInternational Society for Krishna Consciousness\n\n3764 Watseka Ave.\nLos Angeles, Calif. 90034\n\nThe Bhaktivedanta Book Trust\n32 Tiffany Place\nBrooklyn, �e\" York 11231\n\n3764 Watseka Avenue\nLos Angeles. California 90034\n\nPrinted by Dai\n\n7 Bury Place\n\nGandhi Gram Road\n\nBloomsbury, W.C. I\n\n.luhu, Bombay-5-�\n\nLondon\n\nippon Printing Co., Ltd., Tokyo, Japan\n\n", "SB1.3#p0022": "TABLE OF CONTENTS\nCHAPTER THIRTEEN\n\nDhrtara$tra Quits Home\nVidura Returns Home\n\n661\n\nThe Supreme Knowledge\n\n663\n\nThe Reception of Vidura\n\n664\n\nThe Sanctity of a Pure Devotee\n\n674\n\nThe Past History of Vidura\n\n679\n\nThe Happy King Yudhi�thira\n\n681\n\nThe Ignorant Conditioned Soul\n\n682\n\nVidura's Instructions to Dh{tara��ra\n\n683\n\nThe Influence of Time\n\n686\n\nTheW arning of Old Age\n\n688\n\nThe Undisturbed Person\n\n693\n\nThe First-class\n\n694\n\nIan\n\nDhrtara�tra Quits Home\n\n696\n\nMaharaja Yudhi��hira, the Pious King\n\n700\n\nThe Supreme Will\n\n709\n\nIllusory Affection\n\n713\n\nOne Living Being Is Food for Another\n\n716\n\nThe Mission of Lord Sri Kr�11a\n\n720\n\nThe Sati Rite\n\n729\n\nCHAPTER\n\nFOURTEEN\n\nDisappearance of Lord Kr$Qa\nYudhi��hira's Anxiety\n\n731\n\nv\n\n", "SB1.3#p0023": "VL\n\nHe Observes Irregularities\n\n733\n\nEverything Disturbed\n\n734\n\nIndications of the Lord's Disappearance\n\n737\n\nThe Lord Is the Source of Everything\n\n739\n\nBad Omens\n\n743\n\nDejected Arjuna\n\n748\n\nYudhif?thira's Anxious Inquiries\n\n750\n\nLord Sr1 K{eyqa's Departure Apprehended\n\n766\n\nCHAPTER FIFTEEN\n\nThe Paoc;javas Retire Timely\nFeelings of Separation by Arjuna\n\n769\n\nThe Lord's Disappearance Admitted\n\n772\n\nThoughts on Lord Sr1 Kreyqa\n\n774\n\nHow Arjuna Was Successful in Gaining Draupadi:\n\n775\n\nHow Bhlma Was Able to Conquer Jarasandha\n\n777\n\nHow the Pat:��avas Were Saved from Durvasa's Wrath\n\n780\n\nHow Arjuna Obtained Different Weapons\n\n783\n\nHow He Fought the Battle of Kurukf?etra\n\n788\n\nThe Law of Struggle for Existence\n\n801\n\nA Summary of Bhagavad-gitii\n\n802\n\nLiberation by Bhagavad-gitii\n\n808\n\nThe Piil)�avas' Timely Retirement\n\n810\n\nThe Mystery of the Lord's Disappearance\n\n814\n\nHow Society Is Affected by Kali\n\n817\n\nMaharaja Par1kf?it Enthroned\n\n818\n\nMaharaja Yudhif?thira Liberated\n\n821\n\nCHAPTER SIXTEEN\nHow Parik�it Recei:ved the Age of Kali\nThe Reign of Maharaja Par!kf?it\n\n837\n\n", "SB1.3#p0024": "Vll\n\nHis World Tour\n\n839\n\nHis Attempt of Exterminate Kali\n\n846\n\nThe King's Reception All Over the World\n\n851\n\nThe Principle of Cow Protection\n\n855\n\nThe King' Anxieties over the Principle\n\n856\n\nCow-killing a Great Drawback\n\n858\n\nDegradation in the Age of Kali\n\n861\n\nLord Krfil)a's Transcendental Attributes\n\n868\n\nThe Age of Kali Incompatible with Everything Noble\n\n869\n\nLord Krfit!a Attractive Even for the Goddess of\nForhtnP.\nThe Delightful Earth During the Lord's Presence\n\n873\n876\n\nCHAPTER SEVENTEEN\nPunishment and Reward of Kali\nMaharaja Parik,it l\\Ieets the Pretender Kali\n\n879\n\nThe Bull, Symbol of Religion\n\n880\n\nCow the Source of Religious Principle\n\n881\n\nCow-killing Astonishing to l\\lahiiriija Parik�it\n\n883\n\nThe King's Bereavement\n\n886\n\nHis Assurance for Cow Protection\n\n887\n\nCow-killing Government Condemned\n\n889\n\nThe Cow Is an Offenseless and Honest Species\n\n892\n\nOffender to the Offenseless\n\n893\n\nThe State's Duty Towards the Offenseless and the\nOffender,\n\n894\n\nThe Philosophy of the Wrongdoer\n\n898\n\nThe Lord's Inconceivable Energy\n\n903\n\nThe Pillars and the Killers of R eligiosity\n\n904\n\nEarth's Bereavement\n\n905\n\nA Strong King Can Adjust Earthly Disorders\n\n910\n\n", "SB1.3#p0025": "VLLL\n\nConsequences of an Impious Government\n\n913\n\nThe Verdict of the Pious Government\n\n914\n\nClearing Sinners from Sanctified P laces\n\n914\n\nSpecified Spots for Sinful Activities\n\n917\n\nIdeal Leade_rs of Social Welfare\n\n923\n\nDiplomacy in Fighting Evil\n\n924\n\nSpiritual Movements and State Support\n\n927\n\nCHAPTER EIGHTEEN\n\nMaharaja Parfk$it cursed by a srahmaoa soy\nAccepting the Spiritual Master\n\n931\n\nChecking the Evil\n\n934\n\nA Special Concession For the Fallen Age\n\n935\n\nA Feasible Sacrifice in the Age of Kali\n\n940\n\nThe Ass ociation of a Devotee\n\n942\n\nSr1 Kr�l}a, the Unlimited\n\n943\n\nPractical Salvation\n\n948\n\nSignificance of the Unlimited\n\n950\n\nThe Glorious Lord\n\n953\n\nThe Renounced Order of Life\n\n954\n\nThe Story of\n\n957\n\n'laharaja Par!k�it\n\nTrance of Bhaktiyoga\n\n958\n\nFormalities of Reception\n\n960\n\nThe Angry King\n\n962\n\nThe Lord's Special Mercy\n\n964\n\nCaste ')alice\n\n966\n\nThe Puffed-up Bn:ihma!la Boy\n\n968\n\nCursing Not Approved\n\n973\n\nThe Result of Destroying Monarchy\n\n975\n\n", "SB1.3#p0026": "tX\n\nCHAPTER NINETEEN\n\nAppearance of Sukadeva Gosvaml\nThe King Repents\n\n985\n\nThe Rivers Ganges and Yamuna\n\n992\n\nThe Arrival of Great Sages and K ings\n\n995\n\nThe Briihmar-as and the K§atriyas\n\n1001\n\nThe Lord's Special Favor to a Devotee\n\n1003\n\nAppreciation of the Acts of the PiiQ.Q.avas\n\n1010\n\nAttributes of the Sages\n\n1013\n\nMan's Duty\n\n1014\n\nThe Appearance of Sukadeva Gosvami\n\n1015\n\nThe King's Reception\n\n1019\n\nSukadeva Gosvami an Authority\n\n1020\n\nThe Devotee's Fam ily Members\n\n1025\n\nQuestions by the King\n\n1027\n\nAppendixes\nReferences\n\n1033\n\nGlossary\n\n1035\n\nSanskrit Pronunciation Guide\n\n1045\n\nIndex of Sanskrit Verses\n\n1047\n\nGeneral Index\n\n1067\n\n", "SB1.3#p0027": "CHAPTER THIRTEEN\n\nDhrtarastra Quits Home\nTEXT I\n��\n\nA\\(���l\"'l�i ��·a.•�..-n �I.\n\\II�I•I(IMwt�( ij�li418�fitffl�t: II � II\nsiita uviica\nviduras tTrtha-yiitriiy iim\n\nmaitreyiid iitmano gatim\n\njiiiitviigiidd hiistina-purom\ntayiiviipta vivitsitafr\n\nsri siitafr\n\nuviica-Sri\n\nSiita\n\nGosvam1 said; vidurafr-Vidura; tirtha­\n\nyiitriiyiim-while traveling to different places of pilgrimage; maitreyiit­\n\nfrom the great sage Maitreya; iitmanafr-of the self; gatim-destination;\n\njiiiitvii-by\n\nknowing\n\nit; i.igiit\n\n-\n\nwent back; hiistina-purom-the\n\ncity\n\nof\n\nHastinapura; taya-by that knowledge; aviipta-sufficiently gainer; vivitsitafr\n\n-being well versed in everything knowable.\n\nTRANSLATION\n\nSri Siita Gosvami said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage\nMaitreya and then returned to Hastinapura. He became as well versed in\nthe subject as he desired.\n\nPURPORT\nVidura: One of the prominent figures in the history of the Mahiibhiirata.\nHe was conceived by Vyasadeva in the womb of the maidservant of Am-\n\n661\n\n", "SB1.3#p0028": "662\n\n[Canto 1, Ch 13\n\nSrimad-Bhagavatam\n\n.\n\nbika, mother of Maharaja Par:u.fu. He is the incarnation of Y amaraja.\nBeing cursed by Mar:u.fuka Muni, he was to become a sudra. The story is\nnarrated as follows. Once upon a time the state police caught some thieves\nwho concealed themselves in the hermitage of Mai)Quka Muni. The police\nconstables, as usual, arrested all the thieves and Mai)Quka Muni along with\nthem. The Magistrate specifically punished the muni to death by being\npierced with a lance. When he was just to be pierced, the news reached the\nking, and he at once stopped the act on consideration of his being a great\nmuni. The king personally begged the muni's pardon for the mistake of\nhis men, and the saint at once went to Y amaraja, who prescribes the\ndestiny of living beings. Yamaraja, being questioned by the muni, replied\nthat the muni in his childhood pierced an ant with a sharpened straw, and\nfor that reason he was put into difficulty. The muni thought it unwise on\nthe part of Yamaraja that he was punished for his childish innocence, and\nthus the muni cursed yamaraja to become a sudra, and this sudra incarnation of Yamaraja was known as Vidura, the sudra brother of Dhrtara�tra\nand Maharaja Pai)QU. But this sudra son of the Kuru dynasty was equally\ntreated by Bhi�madeva, along with his other nephews, and in due course\nVidura was married with a girl who was also born in the womb of a sudriir.i\nby a briihmar.a. Although Vidura did not inherit the property of his\nfather (the brother of Bhi�madeva), still he was given sufficient state property by Dhrtara�tra, the elder brother of Vidura. Vidura was very much\nattached to his elder brother, and all along he tried to guide him in the\nright path. During the fratricidal war of Kuruk�etra, Vidura repeatedly\nimplored his elder brother to do justice to the sons of Pai)QU, but\nDuryodhana did not like such interference by his uncle, and thus he\npractically insulted Vidura. This resulted in Vidura's leaving home for\npilgrimage and taking instructions from Maitreya.\nTEXT2\n\nqmr: i6�U� 31� � �'41l)a. Vidura was successful in approaching a spiritual master\nlike Maitreya, and he got the ultimate goal of life: bhakti unto Govinda.\nThus there was nothing to be known further about spiritual progress.\n\n", "SB1.3#p0030": "Srimad-Bhagavatam\n\n664\n\n[Canto l, Ch. 13\n\nTEXTS 3-4\n\n6 � qt �: 6(1�}it: I\nt6(ift �� wr: �: 'P-IT II � II\n�������\nac;q•��: ��:«�:f�:mm\ntam bandhum ii.gatarh dr§tvii\ndharma-putra� sahii.nuja�\ndhrtarii§tro yuyutsus ca\nsiita� sii.radvata� prthii.\ngii.ndhii.n draupadl brahman\nsubhadra cottarii. krp\"i\nanyii.S ca jii.maya� pii.r-!Jor\njnii.taya� sasutii.� striya�\n\ntam-him; bandhum-relative; iigatam-having arrived there; dr§tvii-by\nseeing it; dharma-putra�- Yudhi��hira; sahii anuja[l -along with his younger\nbrothers; dhrtarii§tra�-Dhrtara��ra; yuyutsu�-Satyaki; ca-and; siita�Saiijaya; sii.radvata�-Krpacarya; prthii.- Kunti; gii.ndhii.rl:-Gandhari;\ndraupadl Draupadi; brahman-0 brii.hmar-as; subhadrii-Subhadra; caand; uttarii- Uttara; krpi-Krpi; anyii�-others; ca-and;jiimayaft-wives of\nother family members; pii.r-!Jo�-of the Pal)<).avas;jnii.taya�-family members; sasutiift-along with their sons; striya�-the ladies.\n-\n\nTRANSLATION\nWhen they saw Vidura return to the palace, all the inhabitants,\nMaharaja Yutra living there at the house of the Pal)«;lavas? Because\nhe wanted to continue his life comfortably, even at the risk of all humiliation. Vidura, therefore, was astonished how powerful is the urge to continue life. This sense of continuing one's life indicates that a living being\nis �ternally a living entity, and he does not want to change his bodily\nhabitation. The foolish man does not know that a particular term of\nbodily existence is awarded to him to· undergo a term of imprisonment,\nand the human body is awarded, after many, many births and d�aths, as a\nchance for self-realization to go back home, back to Godhead. But persons\nlike Dhftara�tra try to make plans to live there in a comfortable position\nwith profit and interest, for they do not see things as they are. Dhftara�tra\nis blind and continues to hope to live comfortably in the midst of all kinds\nof reverses of life. A sadhu like Vidura is meant to awaken such blind\npersons and thus help them go back to Godhead, where life is eternal.\nOnce going there, no one wants to come back to this material world of\nmiseries. We can just imagine how responsible a task is entrusted to a\nsadhu like Mahatma Vidura.\nTEXT 24\n\naaRif.1qil ��� tRI � �: 1\n� � � 1m ij�(tJf4n � 11 �'clll\nagnir ni�.11to dattaS ca\ngaro dariiS ca dii�itafl\nhrtarit k�etrarit dhanarit ye§am\ntad-dattair asubhifl kiyat\nagni[l-fire; nisr§tafl-set; dat ta[l-given; ca-and; garaft-poison ; daraftmarried wife; ca-and; du�itii(l-insulted; hrta m usurped ; k�e tram k ingdom; dhanam-wealth; ye�iim-of those; tat-their; datta i[l-given by;\nasubh ift subsisting; kiyat-is unnecessary.\n-\n\n-\n\n-\n\n", "SB1.3#p0057": "Text 25]\n\nDhrtar3{!tra Quits Home\n\n691\n\nTRANSLATION\nThere is no need to live a degraded life and subsist on the charity of\nthose whom you tried to kill by arson and poisoning. You also insulted\none of their wives and usurped their kingdom and wealth.\n\nPURPORT\nThe system of var[liisrama religion sets aside a part of one's life completely for the purpose of self-realization and attainment of salvation in\nthe human form of life. That is a routine division of life, but persons\nlike Dhrtara�tra, even at their weary ripened age, want to stay home, even in\na degraded condition of accepting charity from enemies. Vidura wanted to\npoint this out and impressed upon him that it was better to die like his\n\nsons than accept such humiliating charity. Five thousand years ago there\nwas one Dhrtara�tra, but at the present moment there are Dhrtara�tras in\nevery home. Politicians especially do not retire fr.om political activities\nunless they are dragged by the cruel hand of death or killed by some\nopposing element. To stick to family life up to the end of one's human\nlife is the grossest type of degradation, and there is absolute need of\neducating such Dhftara�tras by the Viduras, even at the present moment.\n\nTEXT 25\n\n� � w� ,qUI4A m�: ,\nciW4Pwt•d1 iitluit � com� ������\ntasyiipi tava deho'yam\nk.rpapasya jijiv�o[l\nparaity anicchato fi'llo\njarayii viisasi iva\ntasya-of this; api- in spite of; tava- your; deha[l- body; ayam- this ;\nkrpa[lasya-of one who is miserly; jijiv�o[l-of you who desire life;p araiti\n-will dwindle; anicchata[l-even unwilling ; ji'[la[l-deteriorated; jarayaold; viisasz-garments; iva-like.\n\nTRANSLATION\nDespite your unwillingness to die and your desire to live even at the\ncost of honor and prestig e, your miserly body will certainly dwindle and\ndeteriorate like an old garment.\n\n", "SB1.3#p0058": "Srimad-Bhigavatam\n\n692\n\n[Canto l, Ch. 13\n\nPURPORT\nThe words krparasya jifivi�ofl are significant. There are two classes of\nmen. One is called the krpara, and the other is called the briihmara. The\n\nkrpa'}a, or the miserly man, has no estimation of his material body, hut the\nbriihmara has a true estimation of himself and the material body. The\nkrpara, having a wrong estimation of his material body, wants to enjoy\nsense gratification with his utmost strength, and even in old age he wants\nto become a young man by medical treatment or otherwise. Dhftara�p-a\nis addressed herein as a krpara because without any estimation of his\nmaterial body he wants to live at any cost, and Vidura is trying to open\nhis eyes to see that he cannot live more than his term and that he must\nprepare for death. Since death is inevitable, why should he accept such a\nhumiliating position for living? It is better to take the right path, even at\nthe risk of death. Human life is meant for finishing all kinds of miseries of\nmaterial existence, and life should he so regulated that one can achieve the\ndesired goal. Dhftara�tra, due to his wrong conception of life, had already\nspoiled eighty percent of his achieved energy, so it behooved him to\nutilize the remaining days of his miserly life for the ultimate good. Such a\nlife is called miserly because one cannot properly utilize the assets of the\nhuman form of life. Such a miserly man, by good luck only, meets a selfrealized soul like Vidura and by his instruction gets rid of the nescience of\nmaterial existence.\n\nTEXT 26\n\ngata-sviirtham imam deham\nvirakto ·mukta-bandhanafl\navijiiiita-gatir jahyiit\nsa vai dhira udiihrtafl\ngata sviirtham\n-\n\n-\n\nwit hout being properly utilized; imam\n\n-\n\nthis; deham­\n\nmaterial body; viraktalt-indifferently; mukta -being freed; bandhanaltfrom\n\nall\n\nobligations; avijfiiita gatilt\n\nshould give up this body; salt\n\n-\n\n-\n\n-\n\nunknown destination; jahyiit\n\n-\n\none\n\nsuch a person; vai-certainly; dhiralt-undis­\n\nturhed; udiihrtap-is said to he so.\n\n", "SB1.3#p0059": "Text 27]\n\nDhrtarawa Quits Home\n\n693\n\nTRANSLATION\nHe is called undisturbed who goes to an unknown, remote place and,\nfreed from all obligations, quits his material body when it has become\nuseless.\n\nPURPORT\n\nNarottama Dasa 'fhakur, a great devotee and iiciirya of the Gausfiya\nV ai�l)ava sect, has sung: \"My Lord, I have simply wasted my life. Having\nobtained the human body, I have neglected to worship Your Lordship, and\ntherefore willingly I have drunk poison.\" In other words, the human body\nis especially meant for cultivating knowledge of devotional service of the\nLord, without which life becomes full of anxieties and miserable conditions_ Therefore, one who has spoiled his life without such cultural activities is advised to leave home without knowledge of friends and relatives\nand, being thus freed from all obligations of family, society, country, etc_,\ngive up the body at some unknown destination so that others may not\nknow where and how he has met his death. Dhira means one who is not\ndisturbed, even when there is sufficient provocation. One cannot give up a\ncomfortable family life due to his affectionate relation with wife and\nchildren. Self-realization is obstructed by such undue affection for family,\nand if anyone is at all able to forget such a relation, he is called the undisturbed, or dhira. This is, however, the path of renunciation based on a\nfrustrated life, but stabilization of such renunciation is possible only by\nassociation with bona fide saints and self-realized souls by which one can\nbe engaged in the loving devotional service of the Lord. Sincere surrender\nunto the lotus feet of the Lord is possible by awakening the transcendental\nsense of service, made possible by association of pure devotees of the Lord_\nDhrtara�tra was lucky enough to have a brother whose very association was\na source of liberation for his frustrated life.\n\nTEXT 27\n\n�= weii�'Jt � \\illaf-t:;fa: 311€¥4f!Ui{ 1\n\n� im � it{JdiA�at �: ������\nya[l. svakiit parato veha\njiita-nirveda iitmaviin\nhrdi k.rtvii harirh gehiit\npravrajet sa narottama[l.\n\n", "SB1.3#p0060": "Srimad-Bhagavatam\n\n694\n\n[Canto 1, Ch. 13\n\nya{t-anyone who; svakiit-by his own awakening; parata[l. vii-or by\nhearing from anotlier; iha-here in this world; jiita-becomes; niroeda[l.indifferent to material attachment; atmaviin-consciousness; hrdi-within\nthe heart; krtvii-having been taken by; harim-the Personality of Godhead;\ngehiit-from home; pravrajet-goes away; sa[l.-he\n\nIs;\n\nnara-uttama[l.-the\n\nfirst-class human being.\nTRANSLATION\nHe is certainly a first-class man who awakens and understands, either\nby himself or from others, the falsity and misery of this material world\nand thus leaves home and depends fully on the Personality of Godhead\nresiding within his heart.\nPURPORT\nThere are three classes of transcendentalists, namely, 1)the dhira, or the\none who is not disturbed by being away from the family association, 2)\n\none in the renounced order of life, a sannyasi by frustrated sentiment,\n\nand 3) a sincere devotee of the Lord, who awakens God consciousness by\nhearing and chanting and leaves home depending completely on the Personality of Godhead who resides in his heart. The idea is that the renounced\norder of life, after a frustrated life of sentiment in the material world, may\nbe the stepping stone on the path of self-realization, but real perfection of\nthe path of liberation is attained when one is practiced to depend fully on\nthe Supreme Personality of Godhead, who lives in everyone's heart as\nParamatma. One may live in the darkest jungle alone out of home, but a\nsteadfast devotee knows very well that he is not alone. The Supreme Personality of Godhead is with him, and He can protect His smcere devotee in\nany awkward circumstance. One should therefore practice devotional service at home, hearing and chanting the holy name, quality, form, pastimes,\nentourage, etc., in association with pure devotees, and this practice will\nhelp one awaken God consciousness in proportion to one's sincerity of\npurpose. One who desires material benefit by such devotional activities\ncan never depend on the Supreme Personality of Godhead, although He\nsits in everyone's heart. Nor does the Lord give any direction to persons\nwho worship Him for material gain. Such materialistic devotees may be\nblessed by the Lord with material benefits, but they cannot reach the\nstage of the first-class human beil}g, as above mentioned. There are many\nexamples of such sincere devotees in the history of the world, especially\n\n", "SB1.3#p0061": "Text 28]\n\nDhrtar�tra Quits Home\n\n695\n\nin India, and they are our guides on the path of self-realization. Mahatma\nVidura is one such great devotee of the Lord, and we should all try to\n\nfollow in his lotus footsteps for self-realization.\nTEXT 28\n\n�������\n�Sii4ksfl4�t: : ���:����II\nathodicim diSam yiitu\nsvair ajiiiita-gatir bhaviin\nito 'rviik priiyasafl kiilafl\np urhsiim gu!la-vikar§a!lafl\natha-therefore; udicim-northern side; diSam-direction; yiitu-please\n\ngo away; svaifl-by your relatives; ajiiiita-without knowledge; gatifl­\n\nmovements; bhaviin-of yourself; itaf!-after this; arviik-will usher in;\n\nprayasafl-generally;\n\nkalafl-time;\n\nvikarwcwfl- diminishing.\n\npurhsam-of\n\nmen;\n\ngu!Ja-qualities;\n\nTRANSLATION\nPlease, therefore, leave for the North immediately, without letting\nyour relatives know, for soon that time will approach which will diminish\nthe good qualities of men.\nPURPORT\n\nA life of frustration can be compensated by becoming a dhira, or leaving\n\nhome for good without communicating with relatives, and Vidura advised\nhis eldest brother to adopt this way without delay, because very quickly\n\nthe age of Kali was approaching. A conditioned soul is already degraded\n\nby the material association, and still in the Kali-yuga the good qualities of\n\na man will deteriorate to the lowest standard. He was advised to leave\n\nhome before Kali-yuga approached because the atmosphere which was\ncreated by Vidura, his valuable instructions on the facts of life, would fade\n\naway due to the influence of the age which was fast approaching. To\n\nbecome narottama, or a first-class human being depending completely on\n\nthe Supreme Lord Sri �pa, is not possible for any ordinary man. It is\n\nstated in the Bhagavad-gitii (Bg. 7 .28) that a person who is completely\n\n", "SB1.3#p0062": "Srimad-Bhagavatam\n\n696\n\n[Canto 1, Ch. 13\n\nrelieved of all taints of sinful acts can alone depend on the Supreme Lord\nSri Kr�!la, the Personality of Godhead. Dhftara�tra was advised by Vidura\nat least to become a dhira in the beginning if it were impossible for him to\nbecome a sannyiisi or a narottama. Persistently endeavoring on the line of\nself-realization helps a person to rise to the conditions of a narottama from\nthe stage of a dhira. The dhira stage is attained after prolonged practice of\nthe yoga system, but by the grace of Vidura one can attain the stage\nimmediately simply by willing to adopt the means of the dhira stage,\nwhich is the preparatory stage for sannyiisa. The sannyiisa stage is the\npreparatory stage of paramahamsa, or the first-grade devotee of the Lord.\n\nTEXT 29\n\nfql�ll�\"'\n311\\if+fh:: I\nSUlll\"4i.aNd\n� � l'll�\"(i{ ����II\nvim.rjyiiSrnpi papibhyiim\nvi§tabhyiitmiinam iitmanii\najiita-satrum pratyuce\nprabho[l piidiivanusmaran\nvim.rjya-smearing; as rup i-tears of the eyes; piipibhyiim-with his\nhands; vi§ tabhya-situated; iitmaniim-the mind; iitmanii-by intelligence;\najiita- sat ru m-unto Maharaja Yudhi�thira; pratyil ce - began to reply;\nprabho {l- of his master;padau-feet; anusmaran-thinking after.\nTRANSLATION\n\nFirst he slowly pacified his mind by intelligence, and wiping away his\ntears and thinking of the feet of his master Dhftar�!fa, he began to reply\nto Maharaja Yu�thira.\nTEXT 37\n�p�\n\n;h( � oq'llmd �: te-w�-. 1\n•n..�•�i en ..,.,.,(\\ uAal�� 'lU:'lfll: '' �\"''\nsaii.jaya uviic a\nniiham veda vyavasitam\npitror va[l kula-nandana\ngiindhiiryii vii mahii-biiho\nmu§ito•smi mahiitmabhifi.\n\n", "SB1.3#p0071": "Dhrtar�tfa Quits Home\n\nText 37]\n\n705\n\nsanjayap uviica-Safijaya said; na-not; aham-myself; veda-in knowledge; vyavasitam-determination; pitro\"{l-of your uncles; vafi.-your; kula­\n\nnandana-0 descendant of the Kuru dynasty; giindhiiryii\"{l-by Gandhari;\nvii-or: mahii-biiho-0 great King; mu§itap-cheated; asmi-I have been;\nmahiitmabhi\"{l-great souls.\n\nTRANSLATION\nSaiij aya said: My dear descendant of the Kuru dynasty, I have no\n\ninformation of the determination of your two uncles and' Gandh liri. 0\nKing, I have been cheated by those great souls.\n\nPURPORT\nThat great souls cheat others may be astonishing to know, but it is a fact\n\nthat great souls cheat others for a great cause. It is said that Lord K.fj>pa\n\nalso advised Yudlu�thira to tell a lie before Dropacarya, and it was also for\n\na great cause. The Lord wanted it, and therefore it was a great cause.\nSatisfaction of the Lord is the criterion of the bona fides, and the highest\n\nperfection of life is to satisfy the Lord by one's occupational duty. That\n\nis the verdict of Gitii and Bhiigavatam. * Dhftara�tra and Vidura, followed\n\nby Gandhii.ri, did not disclose their determination to Safijaya, although he\nwas constantly with Dhftara�tra as his personal assistant. Safijaya never\nthought that Dhrtara�tra could perform any act without consulting him.\n\nBut Dhftara�tra's going away from home was so confidential that it could\n\nnot even be disclosed to Safijaya. Sanatana Gosvami also cheated the\n\nkeeper of the prison house while going away to see Sri Caitanya Mahaprabhu, and similarly Raghunatha Dii.sa Gosvami also cheated his priest\n\nand left home for good to satisfy the Lord. To satisfy the Lord, anything\n\nis good, for it is in relation with the Absolute Truth. We also had the same\nopportunity to cheat the family members and leave home to engage in the\n\nnecessary for a great cause, and there is no loss for any party in such tran­\n\nscendental fraud.\n\n*_yataft pravrttir bhiltiiniim yena sarvam idam tatam\nsvakarma[lii tam abhyarcya siddhim vindati miinavaft.\n\n(Bg. 18.46)\n\nataft pumbhir dvija-sre§[hii var[liisrama-vibhiigasaft\n.wanus[hitasya dharmasya saril.siddhir hari-to§a[lam\n\n(Bhiig. 1.2.13)\n\n", "SB1.3#p0072": "[Canto l, Ch. 13\n\nSrimad-Bhagavatam\n\n706\n\nTEXT 38\n\n3ltll�•lit ¥4•1'=11( �:\n\n(1ld1':\n\nI\n\nSltS;�tll..lfitsntU( (11�&�)s.-q$(\"fJMt ����II\nathiijagiima bhagaviin\nniirada� saha-tumburu�\nprotyutthiiyiibhiviidyiiha\n\n-\n\nsiinujo'bhyarcayan munim\n\natha thereafter; ajagiima\n\n- arrived bhagaviin-the godly personality;\n;\n\nnii rada�-Narada; saha tumburu�-along with his tumbu'ru (musical instru­\n\nment); pra tyutthaya- having gotten up from their seats; abhiviidya­\n\na- anuja�- along with younger\n- thus while receiving in a proper mood; munim­\n\noffering their due obeisances; aha-said;\n\nbrothers; abhyarc ayan\nthe sage.\n\ns\n\nTRANSLATION\n\nWhile Safijaya was thus speaking, Sri Narada, the powerful devotee of\n\nthe Lord, appeared on the scene. Maharaja Yuc;lhi�hira and his brothers received him properly by getting up from their seats and offering obeisances.\nPURPORT\n\nDevar�i Narada is described herein as bhagaviin due to his being the most\n\nconfidential devotee of the Lord. The Lord and His very confidential\n\ndevotees are treated on the same level by those who are actually engaged\n\niii the loving service of the Lord. Such confidential devotees of the Lord\nare very much dear to the Lord because they travel everywhere to preach\n\nthe glories of the Lord in different capacities and try their utmost to con­\n\nvert the nondevotees of the Lord into devotees in order-to bring them to\n\nthe platform of sanity. Actually a living being cannot be a nondevotee of\n\nthe Lord because of his constitutional position, but when one becomes a\n\nnondevotee or nonbeliever, it is to be understood that the person concerned\nis not in a sound condition of life. The confidential devotees of the Lord\n\ntreat such illusioned living beings, and therefore they are most pleasing in\nthe eyes of the Lord. The Lord says in the Bhagavad-gitii that no one is\n\ndearer to Him than one who actually preaches the glories of the Lord to\nconvert the nonbelievers and nondevotees. Such personalities as Narada\n\nmust be offered all due respects, like those offered to the Personality of\n\nGodhead Himself, and Maharaja Yudhi�thira, along with his noble brothers,\n\nwere examples for others in receiving a pure devotee of the Lord like\n\nNarada, who had no other business save and except singing the glories of\nthe Lord along with his vi[tii, a musical stringed instrument ..\n\n", "SB1.3#p0073": "Text 40]\n\nDhrtarawa Quits Home\n\n707\n\nTEXT 39\n\n� �..\n;nt � '1M fq=it�ltti • •r�\n\n�ti�¥ti!4�4 �I\n\nmt 4{tt¥t�\n\nlAt �n�R�: ll�oll\n\nn4paditam deva-krtyam\navllSe§am pratik§ate\ntiivad yuyam avek§adhvam\nbhaved yiivad ihesvara[l\nn4piiditam-performed; deva-krtyam-what was to be done on behalf of\nthe demigods; avase§am-the rest; p rat ik §at e-being awaited; tiivat-up to\nthat time; yuyam-all of you Part9avas; avek§adhvam-observe and wait;\n\nbhavet-may; yiivat-as long as; iha-in this world; iSvara[l,-the Supreme\nLord.\n\nTRANSLATION\n\nThe Lord has already performed His duties to help the demigods, and\n\nHe is awaiting the rest. You Part9avas may wait as long as the Lord is here\n\non earth.\n\nPURPORT\n\nThe Lord descends from His abode (Kf�rtaloka), the topmost planet\nin the spiritual sky, in order to help the demigod administrators of\nthis material world when they are greatly vexed by the asuras, who are\nnot only envious of the Lord but also of His devotees. As referred to\nabove, the conditioned living beings contact material association by their\nown choice, dictated by a strong desire to lord it over the resources of the\nmaterial world and become imitation lords of all they survey. Everyone is\ntrying to become an imitation God; there is keen competition amongst\nsuch imitation gods, and such competitors are generally known as asuras.\nWhen there are too many asuras in the world, then it becomes a hell for\nthose who are devotees of the Lord. Due to the growth of the asuras, the\nmass of people who are generally devoted to the Lord by nature and the\n\n", "SB1.3#p0087": "Text 51]\n\nDhrtar�lfa Quits Home\n\n721\n\npure devotees of the Lord, including the demigods in higher pla nets, pray\n\nto the Lord for relief, and the Lord either descends personally from His\nabode or deputes some of his devotees to remodel the fallen condition of\n\nhuman society, or even animal society. Such disruptions take place not\nonly in the human society but also amongst animals, birds or other living\nbeings, including the demigods in the higher planets. Lord\n\nSri �!la\n\ndescended personally to vanquish asuras like Kamsa, J arasandha, Si8upala,\netc., and during the reign of Maharaja Yudhi�thira almost all these asuras\nwere killed by the Lord. Now he was awaiting the annihilation of His own\ndynasty, called the Y aduvamsa, who appeared by His will in this world.\nHe wanted to take them away before His own departure to His eternal\nabode. Narada, like Vidura, did not disclose the imminent annihilation of\nthe Yadu dynasty, but indirectly gave a hint to the King and his brothers\n\nto wait till the incident happens and the Lord departs.\nTEXT 51\n\n�: {{( 1imn tll f41qt � � I\nC\\f� � Sll'ftun•u»JPi mr: 11� � 11\n..\n\ndhrtar�trafi. saha bhriitrii\ngiindhiiryii ca sva-bhiiryayii\ndak§i!lena himavata\n.�i!liim iisramam gatafi.\ndhrtarii� frafi.- D hrt ar astra; saha- along with; bhriitrii- his brother Vidura;\ngiindhiiryii- Ga ndhari also; ca - and; sva-bhiiryayii-his own wife; dak�i!lena\n-by the southern side; himavata[l.-of the Himalayan mountains; ni!liim­\n\nof the nis; iisramam-in shelter; gatafi.-he has gone.\nTRANSLATION\n\n0 King, your uncle, Dhftar�ra, his brother Vidura and his wife\nGandhari have g one to the southern side of the Himalayan mountains\nwhere there are shelters of the great sages.\nPURPORT\nTo pacify the mourning Maharaja Yudhi�thira, Narada first of all spoke\n\nfrom the philosophical point of view, and then he began to describe the\nfuture movements of his uncle, which he could see by his foreseeing\npowers, and thus began to describe as follows.\n\n", "SB1.3#p0088": "722\n\nSrimad-Bhigavatam\n\n[Canto 1, Ch. 13\n\nTEXT 52\n\n�initf1r.eafil����� 1\n\n«8r--f sffitit ;n;tt (18\\itl6: � ����II\nsrotobhifl. saptabhir yii vai\nsvardhuni saptadhii vyadhiit\nsaptiiniim pritaye niima\nsapta-srotafl. pracak1ate\nsrotobhi[l.-by currents; saptabhifi.-by seven (divisions); yii-the river;\nvai-certainly; svardhuni-the sacred Ganges; saptadhii -seven branches;\n\nvyadhiit-created; saptiinii m-of the seven; p ritaye-for the satisfaction of;\nnama-various; sapta-srota fl.-seven sources;pracak�ate-known by name.\nTRANSLATION\nThe place is called Saptasrota (divided by seven) because there the\nwaters of the sacred Ganges divide into seven branches. This was done for\nthe satisfaction of the seven great �is.\nTEXT 53\n\n(ai�HJ(1i!4•ht�..�� :qasll;:qvnPd\\t 1\n� '�Nijlw:(fl�l ij' � Ntl3ttat: ������\nsniitviinusavanam tasmin\nhutvii ciignin yathiividhi\nabbhak� upa.Siintiitma\nsa iiste vigata4af1afl.\nsnii tvii-b y taking bath; anus avana m-regularl y three times (morning,\n\n-\n\nnoon and evening); tasmin-in that Ganges divided into seven; hutvii b y\n\n-\n\nperforming the Agni-hotra sacrifice; ca-also; agnin in the fire; yathiividhi-just according to the tenets of the scripture; abbhak §a [l.-fasting\n\n-\n\nby drinking only water; upa sii nta completely controlled; iitmii-the gross\nsenses and the subtle mind; sa[i.-Dhrtarii.�tra; iiste-would be situated;\n\nvigata -devoid of; e§apa[i.-thoughts in relation with family welfare.\nTRANSLATION\nOn the banks at Saptasrota, Dhftarfu:!tra is now engaged in beginning\n�tariga-yoga by bathing three times daily, in the morning, noon and\nevening, by performing the Agnihotra sacrifice with fire and by drinking\nonly water. This helps one control the mind and the senses and frees one\ncompletely from thoughts of familial affection.\n\n", "SB1.3#p0089": "Text 53]\n\nDhrtarii{lva Quits Home\n\n723\n\nPURPORT\nThe yoga system is a mechanical way to control the senses and the mind\nand divert them from matter to spirit. The preliminary processes are the\nsitting posture, meditation, spiritual thoughts, manipulation of air passing\nwithin the body, and gradual situation in trance, facing the Absolute\nPerson Paramatma. Such mechanical ways of rising up to the spiritual\nplatform prescribe some regulative principles of taking bath daily three\ntimes, fasting as far as possible, sitting and concentrating the mind on\n\nspiritual matters and thus gradually becoming free from vi§aya or material\nobjectives. Material existence means to be absorbed in the material ob­\n\njective, which is simply illusory. House, country, family, society, children,\nproperty, business, etc., are some of the material coverings of the spirit\n\niitmii, and the yoga system helps one to become free from all these\nillusory thoughts and gradually turn towards the Absolute Person Paramatma. By material association and education, we learn simply to concen­\n\ntrate on flimsy things, but yoga is the process of forgetting thein altogether.\n\nModern so-called yogis and yoga systems ·manifest some magical feats, and\n\nignorant persons are attracted by such false things. or they accept the\n\nyoga system as a cheap healing process for diseases of the gross body. But\nfactually the yoga system is the process of learning to forget what we have\nacquired throughout the struggle for existence. Dhrtara�tra was all along\nengaged in improving family affairs by raising the standard of living of his\nsons or by usurping the property of the Pap!lavas for the sake of his own\nsons. These are common affairs for a man grossly materialistic and without\nknowledge of the spiritual force. He does not see how this can drag one\nfrom heaven to hell. By the grace of his younger brother Vidura, Dhftara�tra was enlightened and could see his grossly illusory engagements, and\nby such enlightenment he was able to leave home for spiritual relaization.\n\nSri Naradadeva was just foretelling the way of his spiritual progress in a\n\nplace which was sanctified by the flow of the celestial Ganges. Drinking\nwater only without solid food is also considered fasting. This is necessary\nfor advanceme11t of spiritual knowledge. A foolish man wants to be a\n\ncheap yogi without observing the regulative principles. A man who has no\n\ncontrol over the tongue at first can hardly become a yogi. Yogi and bhogi\n\nare two opposite terms. The bhogi or the merryman who eats and drinks\n\ncannot be a yogi, fm:. a yogi is never allowed to eat and drink unrestrictedly.\n\nWe may note with profit how Dhftara�tra began his yoga system by drinking water only and sitting calmly in a place with a spiritual atmosphere,\ndeeply absorbed in the thoughts of the Lord Hari, the Personality of Godhead.\n\n", "SB1.3#p0090": "Srimad-Bhigavatam\n\n724\n\n[Canto 1, Ch. 13\n\nTEXT 54\n\nfalaaQ;it �6JWIQ: Sl�lt61RPI\\41: I\nlR¥tl:twt�l\nlit(ij(liiltQ\"fCC64it¥M: II� \\111\njitiisano jitaSviisa[l\npratyii-hrta-�al}-indriya[l\nhari-bhiivanayii dhvastaraja[l sattva-tamomalalz.\njita-iisana[l-one who has controlled the sitting posture;jita-sviisa[l-one\nwho has controlled the breathing process; pratyii - hrta-turning hack; �tsix; indriya[l-senses; hari-the Absolute Personality of Godhead; bhiivanayii\n-absorbed in; dhvasta\n\n-\n\nconquered; raja \"{l-passion; sattva-goodness; tamap\n\n-ignorance; mala\"{l-contaminations.\n\nTRANSLATION\nOne who has controlled the sitting postures [the yogic iisana) and\n\nthe breathing process can tum the senses toward the Absolute Personality\n\nof Godhead and thus become immuned from the contaminations of the\n\nmodes of material nature, namely mundane goodness, passion and ignorance.\nPURPORT\n\nThe preliminary ·activities of the way of yoga are iisana, prii[liiyiima,\npratyiihiira, dhyiina, dhiirarii, etc. Maharaja Dhftara�tra was to attain\nsuccess in those preliminary actions because he was seated in a sanctified\nplace and was concentrating upon one objective, namely the Supreme\nPersonality of Godhead (Hari). Thus all his senses were being engaged in\nthe service of the Lord. This process directly helps the devotee to get\nfreedom from the contaminations of the three material modes of nature.\nEven the highest mode, the material mode of goodness, is also a cause of\nmaterial bondage, and what to speak of the other qualities, namely passion\nand ignorance. Passion and ignorance increase the material propensities of\nhankering for material enjoyment, and a strong sense of lust provokes the\naccumulation of wealth and power. One who has conquered these two base\nmentalities and has raised himself on the platform of goodness, which is\n\nfull of knowledge and morality, cannot also control the senses, namely the\neyes, the tongue, the nose, the ear and touch. But one who has surrendered\nhimself unto the lotus feet of Lord Hari, as above mentioned, can transcend all influences of the modes of material nature and he fixed in the\nservice of the Lord. The bhakti-yoga process, therefme, directly applies\nsenses to the loving service of the Lord. This prohibits the performer from\n\n", "SB1.3#p0091": "Text 55]\n\nDhrtarawa Quits Home\n\n725\n\nengaging in material activities. This process of turning the senses from\nmaterial attachment to the loving transcendental service of the Lord is\n\ncalled pratyiihiira, and the very process is called priip.iiyiima, ultimately\nending in samiidhi, or absorption in pleasing the Supreme Lord Hari by all\nmeans.\n\nTEXT 55\n\nN(llwtl�¥tr.t � � smeM � I\ni1QIIH4l�lwt'41�\n\nEltiMI(f'HIMI' ����II\n\nvijii.iiniitmani samyojya\nk�etraftie praviliipya tam\nbrahmap.y iitmiinam iidhiire\nghafiimbaram iviimbare\nvijn iina- purified identity; iitmani-of intelligence; samyojya-perfectly\nfixing up; k�etrajne-in the matter of the living being;praviLlpya-merging;\n\ntam-hiin; brahmaczi-in the Supreme; atmanam-pure living being; adhare\n-in the reservoir; ghatiimbaram-sky within the block; i va -like; ambarein the supreme sky.\n\nTRANSLATION\n\nDhrtar�a will have to amalgamate his pure identity with intelligence\nand then merge into the Supreme Being with knowledge of his qualitative\noneness, as a living entity, with the Supreme Brahman. Being freed from\nthe blocked sky, he will have to rise to the spiritual sky.\n\nPURPORT\nThe living being, by his desiring to lord it over the material world and\ndeclining to cooperate with the Supreme Lord, contacts the sum total of\nthe material world, namely the mahat-tattva, and from the mahat-tattva\nhis false identity, with the material world, intelligence, mind, and the\nsenses, is developed. This covers his pure spiritual identity. By the yogic\nprocess, when his pure identity is realized, which is known as self-realization, then one has to revert to the original position by amalgamating the\nfive gross elements and the subtle elements, mind and intelligence into the\n\nmahat-tattva again. Thus getting freed from the clutches of the mahattattva, he has to merge in the existence of the Supersoul. In other words,\nhe has to realize that qualitatively he is non-different from the Supersoul,\nand thus he transcends the material sky by his pure identical intelligence\nand thus becomes engaged in the transcendental loving service of the Lord.\nThis is the highest perfectional development of spiritual identity, which\nwas attained by Dhrtara�tra by the grace of Vidura and the Lord. The\n\n", "SB1.3#p0092": "[Canto l, Ch. 13\n\nSrimad-Bhigavatam\n\n726\n\nLord's mercy was bestowed upon him by his personal contact with Vidura,\nand when he was actually practicing the instructions of Vidura, the Lord\nhelped him to attain the highest perfectional stage.\n\nA pure devotee of the Lord does not live in any planet of the material\nsky, nor does he feel any contact with material elements. His so-called\nmaterial body does not exist, being surcharged with the spiritual current\nof the Lord's identical interest, and thus he is permanently freed from all\ncontaminations of the sum total of the mahat-tattva. He is always in the\nspiritual sky, which he attains by being transcendental to the sevenfold\nmaterial coverings by the effect of his devotional service. The conditioned\nsouls are within the coverings, whereas the liberated soul is far beyond the\ncover.\n\nTEXT 56\n\nQa); sarva-all; Vf§pin.iim­\n\nof the members of the Vr�qi famil y; su kham happiness; aste-are in; maha-\n\ntha \"f!.\n\nra\n\n-\n\nthe great general; gambh ira-deeply; raya\"f!. -dexterity; aniruddha\"f!.\n\n-Aniruddha (another grandson of Lord Kr�I)a); va rdhate-flouri shing;\nbhagaviin-the Personality of Godhead; uta-must.\n\nTRANSLATION\nHow is Pradyumna, the great general of the Vr�!li family? Is He\n\nhappy? And is Aniruddha, the plenary expansion of the Personality of\n\nGodhead, faring well?\n\nPURPORT\nPradyumna and Aniruddha are also expansions of the Personality of\nGodhead, and thus They are also Vi§rtu-tattva.. At Dvaraka Lord Vasudeva\n\nis engaged in His transcendental pastimes along with His plenary expansions, namely Sailkar�atta, Pradyumna and Aniruddha, and therefore each\nand every one of Them can be addressed as the Personality of Godhead, as\nit is mentioned in connection with the name Aniruddha.\nTEXT 3 1\n\nti1UIJICI�III � iiiiM1411i\\d ir I\n�sftr 'i41l¥4�� q.8o:clur\n\n� ¥it�'I�� ¥4((1Q-ca${ ������\n\nyat-tejasiitha bhagaviin yudhi sula-piil)-irvismiipita� sa-girijo 'stram adiin nijam me\nanye 'pi ciiham amunaiva kalevare�Ja\npriipto mahendra-bhavane mahad iisaniirdham\n\nyat-by whose; tejasii.-by influence; atha-at one time; bhagavii.n-the\nPersonality of God (Lord Siva); yudhi-in the battle; siila-pii.rifz-one who\nhas a trident in hand; vismii.pitafl-astonished; sa-girijafl-along with the\ndaughter of the Himalayan Mountains; astrom-weapon; adii.t-awarded;\nnijam-of his own; me-unto me;anye api-so also others; ca-and; aham­\n\nmyself; amunii.-by this; eva-definitely; kalevarerw-by the body;prii.ptafl\n-obtained; mahii.-indra-bhavane-in the house of lndradeva;mahat-great;\niisana-ardham-half-elevated seat.\nTRANSLATION\nIt was by His influence only that in a fight I was able to astonish the\n\nPersonality of God Lord Siva and his wife, the daughter of Mount Himalaya. Thus he [Lord Siva] became pleased with me and awarded me his\nown weapon. Other demigods also delivered their respective weapons to\nme, and in addition I was able to reach the heavenly planets in this present\nbody and was allowed a half-elevated seat.\nPURPORT\nBy the grace of the Supreme Personality of Godhead Sri Kr��Ja, all other\ndemigods, including Lord Siva, were pleased with Arjuna. The idea is that\n\none who is favored by Lord Siva or any other demigod may not necessarily\nhe favored by the Supreme Lord Sri �l}a (Godhead). Raval}a was cer­\n\ntainly a great devotee of Lord Siva, hut he could not he saved from the\nwrath of the Supreme Personality of Godhead Lord Ramacandra. And\nthere are many instances like that in the histories of the Purii.ras. But here\nis an instance where we can see that Lord Siva became pleased even in the\n\n", "SB1.3#p0149": "784\n\nSrimad-Bhagavatam\n\n[Canto I, Ch. 15\n\nfight with Atjuna. The devotees of the Supreme Lord know how to respect\n\nthe demigods, but the devotees of the demigods sometimes foolishly think\nthat the Supreme Personality of Godhead is no greater than the demigods.\n\nBy such a conception, one becomes an offender and ultimately meets\nwith the same end as Ravarta and others. The instances described by Atjuna\n\nduring his friendly dealings with Lord Sri Kr�!la are instructive for all who\n\nmay be convinced by the lessons that one can achieve all favors simply by\npleasing the Supreme Lord Sri Kr�!la while the devotees or the worshipers\n\nof other demigods may achieve only partial benefits of life, which are also\nperishable, just as the demigods themselves are.\n\nAnother significance of the present verse is that Arjuna, by the grace of\n\nLord\n\nSri Kr�!J.a, was able to reach the heavenly planet even with the\n\nselfsame body and was honored by the heavenly demigod lndradeva, being\n\nseated with him half elevated. One can reach the heavenly planets by the\n\npious acts recommended in the siistras in the category of fruitive activities.\n\nAnd as stated in the Bhagavad-gitii (Bg. 9.21), when the reactions of such\n\npious acts are spent, the enjoyer is again degraded to this earthly planet.\nThe moon is also on the level with the heavenly planets, and only persons\n\nwho have performed virtues only, namely performing sacrifices, giving\n\nin charity and undergoing severe austerities, etc., can be allowed to enter\n\ninto the heavenly planets after the duration of life of the body. Arjuna\nwas allowed to enter into the heavenly planets in the selfsame body simply\n\nby the grace of the Lord, otherwise it is not possible to do so. The present\n\nattempts to enter into the heavenly planets by the modern scientists will\n\ncertainly prove futile because such scientists are not on the level of Arjuna.\n\nThey are ordinary human beings without any assets of sacrifice, charity or\n\nausterities. The material body is influenced by the three modes of material\n\nnature, namely goodness, passion and ignorance. The present population\n\nis more or less influenced by the modes of passion and ignorance, and the\nsymptoms for such influence are exhibited in their becoming very lusty\n\nand greedy. Such degraded fellows can hardly approach the higher plan­\n\netary systems. Above the heavenly planets there are many other planets\nalso, which only those who are influenced by goodness can reach. In\n\nheavenly and other planets within the universe, the inhabitants are all\n\nhighly intelligent, many more times than the human beings, and they are\n\nall pious in the higher and the highest mode of goodness. They are all\ndevotees of the Lord, and although their goodness is not unadulterated,\n\nstill they arc known as demigods possessing the maximum amount of good\n\nqualities possible within the material world.\n\n", "SB1.3#p0150": "Text 13]\n\nThe Pa!l�avas Retire Timely\n\n785\n\nTEXT 13\n\nm it m.m �'5lt:ucso\"'\n•nul\\cte?JOI'I(IRf�\\lN �: l\n\n�: �tta:�·�ij'l:t414\nQ;ci('IQ affir: � \\'{m ll� �ll\ntatraiva me viharato bhuja-da!J.lja-yugmarh\ngii\"!ltfiva-lak�a\"!lam ariiti-vadhiiya devii[l.\nsendrii[l. sritii yad-anubhiivitam iijamU}ha\nteniiham adya mu�ita[l. puru�e\"!la bhu.mnii\ntatra-in that heavenly planet; eva-certainly; me- myself; viharata[l.while staying as a guest; bhuja-dap.t}.a-yugman- both of my arms; giip.t}.ivathe\n\nbow\n\nnamed\n\nGa!l!fiva;\n\nlak§ap.am- mark; ariiti-a demon named\n\nNivatakavaca; vadhiiya-for killing; deva[l.-all the demigods;sa-along with;\nindra[l.-the heavenly King, Indra; srita[l-taken shelter of;yat-by whose;\nanubhavitam-made it possible to be powerful; ajamipha-of the descendant of King Ajami�ha; tena-by Him; aham- myself; adya-at the present\nmoment; mu§itaft- bereft of; puru§ep.a- the Personality; bh iimnii- the\nSupreme.\n\nTRANSLATION\nWhen I stayed for some days as a guest in the heavenly planets, all\nthe heavenly demigods, including King Indradeva, took shelter of my arms,\nwhich were marked with the Gi!lPiva bow, to kill the demon named\nNivatakavaca. 0 King, descendant of Ajami«Jha, at the present moment I\nam bereft of the Supreme Personality of Godhead by whose influence\nI was so powerful.\nPURPORT\nThe heavenly demigods are certainly more intelligent, powerful and\nbeautiful, and yet they had to take help from Arjuna because of his\n\nGi!lPiva bow, which·was empowered by the grace of Lord Sri K�!J.a. The\n\nLord is all-powerful, and by His grace His pure devotee also can be as\n\n", "SB1.3#p0151": "[Canto 1, Ch. 15\n\nSrimad-Bhagavatam\n\n786\n\npowerful as He may desire, and there is no limit to it. And when the Lord\nwithdraws His power from anyone, he is powerless by the will of the Lord.\nTEXT 14\n\n:q,....\\1�:\n\n-�;il(�lf.\\ilit'itr:aql(-\n\n� � ms&¥tdh{t1'*4i( I\nsr(:qa((i q '4wf � 'AT �\n���( �fuuc4 � � RlA-\n\n(M�?4tRq¥toca¥ifOca•u\n\nt\n\n�II'(��\n\n�;rtf{� 'if qtU( ��II t'-\\11\n\nyo bh4ma-kaf1la-guru-sal ya-camu�v adabhrarojanya-varya-ratha-ma!'cJ.ala-mal)lj.itiisu\nagrecaro mama vibho ratha-yuthapiiniimiiyur maniimsi ca drsa saha oja iircchat\nya[l-it is He only; bh i§ma\n\n- Bh�ma; kaf1la- K pa; guru-Dropacarya;\nar\n\nsalya-Salya; camu§u-in the midst of the military phalanx; adabhraimmense; rojanya-varya-great royal princes; ratha ma r{lala-chain of\nchariots; mar {litiisu being decorated with; agr eca ra[l-going forward;\n\n-\n\nmama-of mine; vibho-0 great King; ratha-yuthapiiniim-all the charioteers;\n\niiyu[l-duration of life or fruitive activities; maniimsi-mental upsurges;\nca-also; drsa-by glance; saha[l-along with; oja[l-strength; iircchatwithdrew.\nTRANSLATION\nIt was He only who withdrew the duration of life from everyone and\nwho, in the battlefield, withdrew the speculative power and strength of\nenthusiasm from the great military phalanx made by the Kauravas headed\nby B�ma, Karpa, Dropa, Satya, etc. Their arrangement was expert and\nmore than adequate, but He [Lord Sri Kf�pa J , while going forward, did\n\nall this.\n\n", "SB1.3#p0153": "788\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 15\n\nPURPORT\n\nThe Absolute Personality of Godhead Lord Sri �pa by His plenary\nParamatma portion expands Himself in everyone's heart, and thus He\ndirects everyone in the matter of recollection, forgetfulness, knowledge,\nthe absence of intelligence and all psychological activities (Bg. 15.15). As\nthe Supreme Lord, He can increase or decrease the duration of life of a\nliving being. Thus the Lord conducted the Battle of Kuru�etra according\nto His own plan. He wanted that battle to establish Yudhi�thira as the\nEmperor of this planet, and to facilitate this transcendental business He\nkilled all who were on the opposite party by His ·omnipotent will. The\nother party was equipped with all military strength supported by big\ngenerals like Bln�ma, Dropa, Salya, etc., and it would have been physically\nimpossible for Arjuna to win the battle had the Lord not helped him by\nevery kind of tactic. Such tactics are generally followed by every statesman,\neven in modern warfare, hut they are all done materially by powerful\nespionages, military tactics and diplomatic maneuvers. But because Aijuna\nwas the Lord's affectionate devotee, the Lord did all this Himself without\npersonal anxiety by Arjuna. That is the way of devotional service of the\nLord.\nTEXT 16\n\n�m�g�\"'..M;cC((f;c•aa�RA4«.-14'!4'11f1•ta:\nst(la04aitq¥tm•uf.l r.t�AwtN��wc+tl�wnft:'\"�fll�4� Slliji!lf;cf« �: I\n�: �tr fcHtct:qwt4� ri\n� �m. !11\\� it ����\nsayyiisaniifana-vikatthana-bhojaniid4vaikyad vayasya rtavan iti vipra-labdha{l\nsakhyu� sakheva pitrvat tanayasya sarvam\nsehe mahan mahitayii kumater agham me\n\ni\n\ni\n\nsayya- sleeping on one bed; asana- s tting on one seat; a fana- walk ng\n\ni\n\ntogether; vikatthana-self-adoration; b hojana- d ning together; a di � u- and\nin all such dealings; aikyat-because of oneness; vayasya-0 my friend;\nrtavan- t ru th\n\n.\n\nful; iti- th s; vipra labdha[l misbehaved; sakhyu{l- unto a\nj\nj\nu\n\n-\n\n-\n\nfriend; sakha iva- ust like a friend; pit.rvat- ust like the father; tanayasya\n-of a child; sarvam-all;\nglories; kumate\n\n[l\n\n-\n\nsehe- toler ated;\n\nahan g reat; mahitaya-by\nof one who is of low mentality; agham offense; mem\n\n-\n\n-\n\nmine.\n\nTRANSLATION\nGenerally both of us used to live together, sleep, sit and loiter together. And at the time of advertising for acts of chivalry, sometimes, if\nthere were any irregularity, I used to reproach Him by saying, \"My friend,\nYou are very truthful.\" Even in those hours when His value was minimized,\nHe, being the Supreme Soul, used to tolerate all those utterings of mine,\nexcusing me exactly as a true friend excuses his true friend, or a father\nexcuses his son.\nPURPORT\nSince the Supreme Lord\n\nSri Kr�!la is all-perfect, His transcendental\n\npastimes with His pure devotees never lack anything in any respect, either\nas\n\na friend, son or lover. The Lord relishes the reproaches of friends,\n\nparents or fiancees more than the Vedic hymns which are offered to Him·\nby great learned scholars and religionists in an official fashion.\n\n", "SB1.3#p0161": "[Canto 1, Ch. 15\n\nSrimad-Bhagavatam\n\n796\n\nTEXT 20\n\nmst � �: �()tt·h,fi-.\n�����:I\n....\n\n31l4'\"91�Sfi'iqTut�'fi·\n\n�\n\nmq��{����msm 11�o1\n\nso 'harh nrpendra rahital;. puru�ottamena\nsakhya priyer.a suhrda hrdayena sunyal;.\nadhvany urukrama-parigraham anga rak�an\ngopair asadbhir abaleva vinirjito 'smi\nsal;.- that; aham- myself; nrpendra-0 Emperor; rahital;.-bereft of;\npuru§ottamena-by the Supreme Lord; sakhyii-by my friend; priye[laby my dearmost; suhrdii-by the well-wisher; hrdayena-by the heart and\n\nsoul; siinya[l-vacant; a dhvani- recently; urukrama-parigraham-the wives\n\nof the all-powerful; anga-bodies; rak§an-while protecting; gopail).-by the\n\n. cowherds;\n\nasadbhi[l.-by the infidels; abalii iva like a weak woman;\nvinirjital;. asmi- I have been defeated.\n-\n\nTRANSLATION\n0 Emperor, now I am separated from my friend and dearmost well­\n\nwisher, the Supreme Personality of Godhead, and therefore my heart\nappears to be void of everything. In His absence I have been defeated by a\nnumber of infidel cowherdmen while I was guarding the bodies of all the\n\nwives of Kr�!la.\n\nPURPORT\nThe important point in this verse is how it was possible that Arjuna\n\ncould be defeated by a gang of ignoble cowherdmen and how such mundane cowherdmen could touch the bodies of the wives of Lord Krsna who\n\nwere under the protection of Arjuna. Srila Vi8vanatha Cakravarti.Thakur\n\nhas justified the contradiction by research in the Vi§flU Puriifla and Brahma\nPuriifla. In these Puriiflas it is said that once the fair denizens of heaven\npleased A�tavakra Muni by their service and were blessed by the Muni to\n\nhave the Supreme Lord as their husband. �tavakra Muni was curved\n\nin eight joints of his body, and thus he used to move in a peculiarly\n\n", "SB1.3#p0162": "Text 21)\n\nThe P�«Javas Retire Timely\n\n797\n\ncurved manner. The daughters of the demigods could not check their\nlaughter upon seeing the movements of the Muni, and the Muni, being\nangry at them, cursed them that they would be kidnapped by rogues, even\nif they would get the Lord as their husband. Later on, the girls again\nsatisfied the Muni by their prayers, and the Muni blessed them that they\nwould regain their husband even after being robbed by the rogues. So, in\norder to keep the words of the great Muni, the Lord Himself kidnapped\nHis wives from the protection of Arjuna, otherwise they would have at\nonce vanished from the scene as soon as they were touched by the\nrogues. Besides that, some of the gopis who prayed to become wives of the\nLord returned to their respective positions after their desire was fulfilled.\nAfter the departure of Lord Kr�!J.a, He wanted all His entourage back to\nGodhead, and they were called back under different conditions only.\nTEXT 21\n\ntad vai dhanus ta �avafi. sa ratho hayiis te\nso 'ham rathi nrpatayo yata iinamanti\nsarvam k�a!lena tad abhud asad iSa-riktam\nbhasman hutam kuhaka-raddham ivoptam uuam\ntat-the same; vai-certainly; dhanu[l. te-the same bow; i§ava[l. -a rrows;\nsa-the very same; ratha[l.\n\n-\n\nchariot; hayii[l. te-the very same horses; sa�\n\naham-I am the same Arjuna; rathi-the chariot-fighter; n rpataya[l.-all the\n.\n\nkings; yata[l.-whom; iinamanti-offered their respects; sarvam-all; k�apena\n-at a moment's notice; tat-all those; abh ii t-became; asat-useless; iSabecause of the Lord; riktam-being void ; bhasmam-ashes; hutam-offering\nbutter; kuhaka riiddham\n-\n\n-\n\nmoney created by magical feats; iva-like that;\n\nptam-seed; ii�yiim-in barren land.\n\nu\n\nTRANSLATION\nI have the very same Gii!J.�Va bow, the same arrows, the same chariot\ndrawn by the same horses, and I use them as the same Arjuna to whom all\n\n", "SB1.3#p0163": "798\n\nSrimad-Bhagavatam\n\n[Canto 1, Ch. 15\n\nthe kings offered their due respects. But in the absence of Lord Kf�a, all\nof them, at a moment's notice, have become null and void. It is exactly\nlike offering clarified butter on ashes , accumulating money with a magic\n\nwand or sowing seeds on barren land.\n\nPURPORT\nAs we have discussed more than once, one should not be puffed up by\nborrowed plumes. All energies and powers are derived from the supreme\nsource, Lord Kr�!la, and they act as long as He desires and cease to\nfunction as soon as He withdraws. All electrical energies are received from\nthe powerhouse, and as soon as the powerhouse stops supplying energy,\nthe bulbs are of no use. In a moment's time such energies can be generated\nor withdrawn by the supreme will of the Lord. Material civilization without the blessing of the Lord is child's play only. As long as the parents\nallow the child to play, it is all right. As soon as the parents withdraw, the\nchild has to stop. Human civilization and all activities thereof must be\ndovetailed with the supreme blessing of the Lord, and without this blessing\nall advancement of human civilization is like decoration on a dead body. It\nis said here that a dead civilization and its activities are something like\nclarified butter on ashes, the accumulation of money by a magic wand and\nthe sowing of seeds in barren land.\n\nrajarhs tvayanupr§tanarh\nsuhrdarh nab- suhrtpure\nvipra-siipa-vimutjhanarh\nnighnatarh mu��ibhir mithafi.\nvam'!'-irh madirarh pitva\nmadonmathita-cetasam\najanatam ivanyonyarh\ncatufi. paiicavaie�itafi.\n\n", "SB1.3#p0164": "Text 24)\n\nThe P��avas Retire Timely\n\n799\n\nriijan-0 King; t va yii-by you; anupr�tiiniim-as you inquired; suh,rdiimof friends and relatives; na�-our; suhrtpure-in the city of Dvaraka; vipra\n\nbriihmaras; siipa- by the curse of; vimii!lhiiniim-of the befooled;\nnighnatiim-of the killed; mu�tibhifl-with bunches of sticks; mitha�among themselves; vii rurim- fermented rice; madiriim-wine; pitvii- ha ving\ndrunk; madonmathita-being intoxicated; cetasiim-of that mental situation; ajiinatiim-of the unrecognized; iva-like; anyonyam-one another;\ncatu�- four; pan ca- five; avase�i t ii� now remaining.\n-the\n\n-\n\nTRANSLATION\n\n0 King, since you have asked me about our friends and relatives in the\ncity of Dvaraka, I will inform you that all of them were cursed by the\nbrahm�as, and as a result they all became intoxicated with wine made of\npurified rice and fought � q�\nQi41��1.�<+i4¥4NWG>ti( ll�'clll\nyo vai mamiitibharam iisura-varhsa-riijiiiim\nak�auhir.i-satam apiinudad iitmatantra[l\ntviirh du[lstham unapadam iitmani pauru�er-a\nsampiidayan yadu�u ramyam abibhrad an gam\n\n", "SB1.3#p0239": "Text 35)\n\nHow Parilq;it Received the Age of Kali\n\n875\n\nya[l-He who; uai-certainly; mama-mine; atibharam-too burdensome;\n\nasura-uarhsa-unbelievers; riijnam-of the kings; ak§auhi[li-one military\n\ndivision* j satam-hundreds of such divisions; apanudat-extirpated;atma­\n\ntantraft-self-sufficient; tvam-unto you; duftstham-put into difficulty;\n\nunapadam-devoid of strength to stand; iitmani-internal; pauru§epa-by\n\ndint of energy; sampiidayan-for executing;yadu§u-in the Yadu dynasty;\n\nramyam-transcendentally beautiful j abibhrat-accepted;an gam-body.\nTRANSLATION\n\n0 personality of religion, I was greatly overburdened by the undue\n\nmilitary phalanx arranged by atheistic kings, and I was relieved by the\ngrace of the Personality of Godhead. Similarly you were also in a distressed\ncondition, weakened by your standing strength, and thus He also incarnated by His internal energy in the family of the Yadus to relieve you.\nPURPORT\nThe asuras want to enjoy a life of sense gratification, even at the cost of\n\nothers' happiness. In order to fulfill this ambition, the asuras, especially\natheistic kings or state executive heads, try to equip themselves with all\n\nkinds of deadly weapons to bring about a war in a peaceful society. They\n\nhave no ambition other than personal aggrandizement, and thus mother\n\nearth feels overburdened by such undue increases of military strength. By\nincrease of the asuric population, those who follow the principles of religion become unhappy, especially the devotees or devas.\n\nOnly in such a situation the Personality of Godhead incarnates to\n\nvanquish the unwanted asuras and to reestablish the true principles of\n\nreligion. This was the mission of Lord Sri Kr�!J.a, and He fulfilled it.\nTEXT 35\n\nCA f(l m m{\n\n�:q..�\n�'WC�Hi�Nd�C3€f�j�:\n� (1'41�'4M�¥41fwt1•d\nu.tltti€1t���eM ff4;::ftC31�i II �'-\\11\n\"'\n\nka va saheta viraham puru§Ottamasya\n\npre mavaloka-rue ira-smita-valgu-jalpailt\n\nsthairyam samanam aharan madhu-manininam\nromotsavo mama yad anghri vitahkitayalt\n\n* An ak�auhirti phalanx consists of\n21,870 chariots, 21,870 elephants, 106,950\ninfantrymen, and 65,600 cavalrymen.\n\n", "SB1.3#p0240": "(Canto l, Ch. 16\n\nSrimad-Bhagavatam\n\n876\n\nkii-who;\n\ntxi-either;\n\nsaheta-can\n\ntolerate;\n\nviraham-separation;\n\npurn§ottamasya-of the Supreme Personality of Godhead; premii-loving;\navaloka-glancing; ruc ira-smita- pl easing smile; valgu-jalpa ifl -hearty ap­\n\npeals; st ha iry am-gravity; samiinam-along with passionate wrath; aharat­\n\nconquered; madhu-sweethearts; miinininiim-women such as Satyahhama;\nroma-utsava fl - hair standing on end out of pleasure; mama-:-mine; yat­\n\nwhose; anghri-feet; vi t anki ta yafl-imprinted with.\nTRANSLATION\nWho can, therefore, tolerate the pangs of separation from that\n\nSupreme Personality of Godhead? He could conquer the gravity and\n\npassionate wrath of His sweethearts like Satyahhama and others by His\n\nsweet smile of love, pleasing glance and hearty appeals. When He traversed\nmy [earth's] surface, I would he immersed in the dust of His lotus feet\n\nand thus would he sumptuously covered with grass which appeared like\nhairs standing on me out of pleasure.\n\nPURPORT\nThere were chances of separation between the Lord and His thousands\n\nof queens because of the Lord's being absent from home, hut as far as His\nconnection with earth was concerned, the Lord would traverse the earth\n\nwith His lotus feet, and therefore there was no chance of separation. When\n\nthe Lord left the surface of the earth to return to His spiritual abode, the\nearth's feelings of separation were therefore more acute.\nTEXT 36\n\ntayor evam kathayatofl\nprthivi-dharmayos tadii\n\npan\"\"k � in-niima-riija 11ifl\n\npriipta� priicim sarasvatim\n\ntayo ft-hetween them; evam-thus; kathayato{l- engaged in conversation;\n\nprth ivi-earth ; dharmayo�- and the personality of religion; tadii-at that\n\ntime; pan\"\"k §it-King Parik�?it; nii.ma-of the name; riijar§ifl-a saint amongst\n\n", "SB1.3#p0241": "How Panklzit Received the Age of Kali\n\nText 36]\nkings; priiptafl\n\n-\n\narr ived ; priicim\n\n-\n\n877\n\ntlowing towards the East; sarasvatim­\n\nRiver Sarasvati.\nTRANSLATION\nWhile the earth and personality of religion were thus engaged in conversation, the saintly King Maharaja Parik!zit reached the shore of the\nSarasvati River, which flowed towards the East.\nThus end the Bhaktivedanta purports of the First Canto, Sixteenth\nChapter, of the Srimad-Bhagavatam, entitled \"How Pan\"\"k§it Received the\nAge of Kali.\"\n\n", "SB1.3#p0242": "CHAPTER SEVENTEEN\n\nPunishment and Reward of Kali\nTEXT l\n��\n�\n\ntitf� 00 (944¥U•UI� I\n\n(at(� :q � � tqeiSUwt( II � II\nsuta uvaca\n\ntatra go-mithunam raja\n\nhanyamanam anathavat\n\ndar4a-hastam ca vr�alam\n\ndadrse nrpa-liiiichanam\n\nsri suta� uvaca-Sr1 Suta Gosvami said; tatra-thereupon;go-mithunam­\n\na cow and a bull; rajii-the King; hanyamanam-being beaten; aniithavat­\n\nappearing to be bereft of their owner; da(l{ia-hastam-with a club in\n\nhand; ca-also; vr�lam-lower caste siidra; dadrse-observed; nrpa-a king;\nliiichanam-dressed like.\n\nTRANSLATION\nSuta Gosvami said: Mter reaching that place, Maharaja Pa�it observed that a lower caste Siidra, dressed like a king, was beating a cow and\na bull with a club, as if they had no owner.\n\nPURPORT\nThe principal sign of the age of Kali is that lower caste sudras, i.e. men\n\nwithout brahminical culture and spiritual initiation, will be dressed like\n\nadministrators or kings, and the principal business of such non-k�atriya\n\nrulers will be to kill the innocent animals, especially the cows and the bulls\n\n879\n\n", "SB1.3#p0243": "Srimad-Bhagavatam\n\n880\n\n[Canto I, Ch. 17\n\nwho shall be unprotected by their masters, the bona fide vai.Syas, or the\nmercantile community. In the Bhagavad-gitii (Bg. 18.44), it is said that the\nvaisyas are meant to deal in agriculture, cow protection and trade. In the\nage of Kali, the degraded vai.Syas, or the mercantile men, are engaged in\nsupplying cows to slaughterhouses. The k�atriyas are meant to protect the\ncitizens of the state, whereas the vaiSyas are meant to protect the cows\nand bulls and utilize them to produce grains and milk. The cow is meant\nto deliver milk, and the bull is meant to produce grains. But in the age of\nKali, the sudra class of men are in the posts of administrators, and the\ncows and bulls, or the mothers and the fathers, unprotected by the vaiSyas,\nare subjected to the slaughterhouses organized by the sudra administrators.\nTEXT 2\n\nvr�am mrrliila-dhavalam\nmehantam iva bibhyatam\nvepamiinam padaikena\nsidantam sii.dra-tiit;litam\nvr�am- the bull; mrrtiila-dhavalam-as white as a white lotus; mehantamurinating; iva-as if; bibhyatam- being too afraid; vepamiinam-trembling;\npadii ekena-standing on only one leg; sidantam\n\n-\n\nterrified; sii.dra-tiit;litam­\n\nbeing beaten by a sii.dra.\nTRANSLATION\n\nThe bull was as white as a white lotus flower. He was terrified of the\nSiidra who was beating him, and he was so afraid that he was standing on\none leg, trembling and urinating.\nPURPORT\nThe next symptom of the age of Kali is that principles of religion,\nwhich are all spotlessly white, like the white lotus flower, will be attacked\nby the uncultured sudm population of the age. They may be descendants\nof briihma[la or k�atriya forefathers, but in the age of Kali, for want of\nsufficient education and culture of Vedic wisdom, such sudra-like popula-\n\n", "SB1.3#p0244": "Text3)\n\nPunishment and Reward of Kali\n\n881\n\ntion will defy the principles of religion, and persons who are religiously\nendowed will be terrified by such men. They will declare themselves as\n\nadhering to no religious principles, and many 'isms' and cults will spring up\n\nin Kali-yuga only to kill the spotless bull of religion. The state will be\n\ndeclared to be secular, or without any particular principle of religion, and\nas\n\na result there will be total indifference to the principles of religion. The\n\ncitizens will be free to act as they like, without respect for siidhu, siistra\n\nand guru. The bull standing on one leg indicates that the principles of\nreligion are gradually diminishing. Even the fragmental existence of reli­\n\ngious· principles will be embarrased by so many obstacles as if in the\n\ntrembling condition of falling down at any time.\n\nTEXT3\n\nt1f l1il \\t� � � UlqiiJC:'l� P II� \\lll\njane 'niigasy agham yunjan\n\nsarvato 'sya ca mad-bhayam\n\nsiidhuniim bhadram eva syiid\nasiidhu-damane krte\n\njane-to the living beings; aniigasi-those who are offenseless; aghamsufferings; yunjan-by applying; sarvata[l-anywhere and everywhere;\n\nasya-of such offenders; ca-and; mat-bhayam-fear me; siidhuniim- of the\nhonest persons; bhadram-good fortune; eva-certainly; syiit-will take\nplace; asiidhu-dishonest miscreants; damane-curbed down; krte-being so\ndone.\n\n", "SB1.3#p0256": "Text 15)\n\nPunishment and Reward of Kali\n\n893\n\nTRANSLATION\nWhoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one\nautomatically benefits the offenseless.\nPURPORT\nDishonest miscreants flourish because of cowardly and impotent executive heads of state. But when such executive heads are strong enough to\ncurb all sorts of dishonest miscreants, in any part of the state, certainly\nthey cannot flourish. When the miscreants are punished in an exemplary\nmanner, automatically all good fortune follows. As said before, it is the\nprime duty of the king or the executive head to give protection in all\nrespects to the peaceful offenseless citizens of the state. The devotees of\nthe Lord are by nature peaceful and offenseless, and therefore it is the\nprime duty of the state to arrange to convert everyone to become a devotee\nof the Lord, and thus automatically there will be peaceful offenseless\ncitizens. Then the only duty of the king will be to curb the dishonest\nmiscreants. That will bring about peace and harmony all over human\nsociety.\nTEXT 15\n\n'3J'U� � � atl•l%f4C(pt : I\n31i(ijl���l1('4�1fq QlfG:¥( ����II\naniigafl.Sv iha bhii.tefiu\nya iigaskrn nirankusafi.\niihartiismi bhujarh siikfiiid\namartyasyiipi siingadam\naniigafi,su iha- to the offenseless; bh ii.t efi u- living beings;yaf!.- the person;\nco mmi ts offense; nirankusafi,- upstart; iiharta asmi-l shall bring\nforth; bhujam- arms; siikfiiit- dire c tly; amartyasya api-even one who is a\ndemigod; siingadam-with decorations and armor.\n\niigaskrt\n\n-\n\nTRANSLATION\nAn upstart living being who commits offenses by torturing those who\nare offenseless shall be directly uprooted by me, even though he be a\ndenizen of heaven with armor and decorations.\n\n", "SB1.3#p0257": "Srimad-Bhagavatam\n\n894\n\n[Canto 1, Ch_ 17\n\nPURPORT\nThe denizens of the heavenly kingdom are called amaras, or deathless,\ndue to their possessing a long span of life, far greater than that of the\nhuman beings. For a human being, who has only a maximum one hundred\nyear duration of life, a span of life spreading over millions of years is\ncertainly considered to be deathless. For example, from the Bhagavad-gitii\nwe learn that on the Brahmaloka planet, the duration of one day is calculated to be 4,300,000 x 1,000 solar years. Similarly, in other heavenly\nplanets one day is calculated to be six months of this planet, and they\nget a life of ten million of their years. Therefore, in all higher planets,\nsince the span of life is far greater than that of the human being, the\ndenizens are called deathless by imagination, although actually no one\nwithin the material universe is deathless.\n\n·\n\nMaharaja Pan\"\"k�it challenges even such denizens of heaven if they torture the offenseless. This means that the state executive head must be as\nstrong as Maharaja Pa�it so that he may be determined to punish the\nstrongest offenders. It should be the principle of a state executive head\nthat the offender of the codes of God is always punished.\n\nTEXT 16\n\n00 ft q00 �: ��I3'4RJSWC( I\n'lijffls;:ql;s: :qql\\l(l'lwtlqQ�qqlfwt' II� �II\n\\:I\n\nriijno hi paramo dharma[l\nsva-dharma-s thii nupiilanam\nSiisato 'nyiin yathii-siistram\naniipady utpathiin iha\nriijna[l.-of the king or the executive head; hi-certainly; parama[l.supreme; dharma[!.-occupational duty; sva-dharma-stha-one who is faith­\n\n- giving protection always; siisata[l.- others; yathii- accordingly Siistram-rulings of\nscriptures; aniipadi - withou t danger; utpathiin - persons going astray; ihaful to his prescribed duty; anupiilanam\n\nwhile ruling over; anyiin\n\n;\n\nas a matter of fact.\n\nTRANSLATION\nIt is the supreme duty of the ruling king to give all protection to\nlaw-abiding persons and to chastise those who stray from the ordinances\nof the scriptures in ordinary times, when there is no emergency.\n\n", "SB1.3#p0258": "Text 17)\n\nPunishment and Reward of Kali\n\n895\n\nPURPORT\nIn the scriptures there is mention of iipad-dharma, or occupational duty\nat times of extraordinary happenings. It is said sometimes that the great\nsage Visvamitra had to live on the flesh of dogs in some extraordinary\ndangerous position. In cases of emergency, one may he allowed to live on\nthe flesh of animals of all description, hut that does not mean that there\nshould he regular slaughterhouses to feed the animal eaters and that this\nsystem should he encouraged by the state. No one should try to live on\nflesh in ordinary times simply for the sake of the palate. If anyone does\nso, the king or the executive head should punish him for gross enjoyment.\nThere are regular scriptural injunctions for different persons engaged\nin different occupational duties, and one who follows them is called\nsva-dharma-stha, or faithful in one's prescribed duties. In the Bhagavadgitii also (Bg. 18.48) it is advised that one should not give up his occupational prescribed ·d uties, even if they are not always flawless. Such svadharma might he violated in cases of emergency, if one is forced by\ncircumstances, hut they cannot he violated in the ordinary times. The\nstate executive head is to see that such sva-dharma is not changed by the\nfollower, whatever it may he, and he should give all protection to the\nfollower of sva-dharma. The violater is subject to punishment in terms of\nthe siistra, and it is the duty of the king to see that everyone strictly\nfollows his occupational duty, as prescribed in the scripture.\n\nTEXT 17\n,.\n'l:fJ1 \\ro'if\n\n� �: q1o:g��li1i �\"ffi'l�tq \": I\n\nim �: PJlt a:1�li1.1 tt•lii�IW{ �:II� \\911\ndharma uviica\netad va[t piir-t)aveyiiniim\nyuktam iirtiibhayam vaca[t\nye�iim gur-a-gar-aift kr§TJ.O\ndautyiidau bhagaviin krta[t\n\ndharma[�, uviica- the personality of religion said; etat-all these; va[t- by\nyou; piir-t)aveyiiniim-of those who are in the Parp;lava dynasty; yukta mjust befitting; iirta- the sufferer; abhayam-freedom from all fears; vaca[lspeeches; ye�iim-those; gur-a-gar-ai[t-by the qualifications; kr§TJ.aft-even\n\n", "SB1.3#p0259": "896\n\nSrimad-Bhigavatam\n\n[Canto 1, Ch. 17\n\nLord K.f�qa; dautya-iidau- the duty of a messenger, etc.; b hagaviin the\nPersonality of Godhead; krta�-performed.\n-\n\nTRANSLATION\nThe personality of religion said: These wordsjust spoken by you befit\n\na person of the Pa��ava dynasty. Captivated by the devotional qualities\nof the Pa��avas, even Lord Kr�a, the Personality of Godhead, performed\nduties as a messenger.\n\nPU RPORT\n\nThe assurances and challenges made by Mahara.ja Parik�it are never\nexaggerations of his real power. The Maharaja said that even the denizens\nof heaven could not escape his stringent government if they were violators\nof religious principles. He was not proud falsely because a devotee of the\nLord is equally or sometimes more powerful than the Lord by His grace,\nand any promise made by a devotee, though it may be ordinarily very\ndifficult to fulfill, is properly executed by the grace of the Lord. The\nP��avas, by their unalloyed devotional service and full surrender unto\nthe Lord, made it possible for the Lord to become a chariot driver or\nsometimes their letter messenger. Such duties executed by the Lord for\nHis devotee are always very pleasing to the Lord because the Lord wants\nto render service to His unalloyed devotee whose life has no other engagement than to serve the Lord with full love and devotion. Maharaja Par�it,\ngrandson of Arjuna, the celebrated friendly servitor of the Lord, was a\npure devotee of the Lord like his grandfather, and therefore the Lord was\nalways with him, even from the time when he was helplessly lying in the\nwomb of his mother and was attacked by the blazing Brahmiistra weapon\nof A.Svatthama. A devotee is always under the protection of the Lord, and\ntherefore the assurance of protection by Maharaja Pan\"\"kl?it could never be\nwithout meaning. The personality of religion accepted this fact and thus\nthanked the King for his being true to his exalted position.\nTEXT 18\n\n", "SB1.3#p0260": "Text 18]\n\nPunishment and Reward of Kali\n\n897\n\nna vayam klesa-bljiini\nyatal) syul) puru§ar§abha\npuru§arh tam vijiinimo\nviikya-bheda-vimohjtiil)\nna-not; vayam-we; klesa-bijiini-the root cause of sufferings; yatal)wherefrom; syufl-it so happens; puru�a-r�abha-0 greatest of all human\nbeings; puru§am-the person; tam-that; vijiinima�-know; viikya-bhedadifference of opinion; vimohitii�-bewildered by.\nTRANSLATION\n0 greatest among human beings, it is very difficult to ascertain the\nparticular miscreant who has caused our sufferings because we are bewildered by all the different opinions of theoretical philosophers.\nPURPORT\nThere are many theoretical philosophers in the world who put forward\ntheir own theory of cause and effect especially about the cause of suffering\nand its effect on different living beings. Generally there are six great\nphilosophers: Ka�iida, the author of Vais�ika philosophy; Gautama, the\nauthor of logic; Pataiijali, the author of mystic yoga; Kapila, the author\nof Sankhya philosophy; Jaimini, the author of Karma-mimiirilsa; and\nVyasadeva, the author of Vedanta Darsana.\nAlthough the bull, or the personality of religion, and the cow, the\npersonality of the earth, knew perfectly well that the personality of Kali\nwas the direct cause of their sufferings, still, as devotees of the Lord, they\nknew well also that without the sanction of the Lord no one could inflict\ntrouble upon them. According to the Padma Puriirw, our present trouble\nis due to the fructifying of seedling sins, but even those seedling sins also\ngradually fade away by execution of pure devotional service. Thus even if\nthe devotees see the mischiefmongers, they do not accuse them for the\nsufferings inflicted. They take it for granted that the mischiefmonger is\nmade to act by some indirect cause, and therefore they tolerate the\nsufferings, thinking them to be God-given in small doses only, otherwise\nthe sufferings should have been greater.\nMaharaja Parilu}it wanted to get a statement of accusation against the\ndirect mischief monger, but they declined to give it on the above-mentioned\n\n", "SB1.3#p0261": "[Canto I, Ch. 17\n\nSrimad-Bhagavatam\n\n898\n\ngrounds. Speculative philosophers, however, do not recognize the sanction\nof the Lord, but they try to find out the cause of sufferings in their own\nway, as will be described in the following verses. According to Snla Jiva\n\nGosvii:ml, such speculators are themselves bewildered, and thus they cannot\n\nknow that the ultimate cause of all causes is the Supreme Lord, the\nPersonality of Godhead.\n\nTEXT 19\n\n� M$Nq('(\"fl 311\\(l�+tl\"'ll'R'R! I\n��s� � � �������\nkecid vikalpa-vasanii\niihur iitmiinam iitmanal;t\ndaivam anye pare karma\nsvabhiivam apare prabhum\nkecit-some of them; vikalpa-vasaniil;t-those who deny all kinds of\nduality; iihul;t- declare; iitmiinam- own self; iitmanal;t-of the self; daivamsuperhuman;\n\nanye-others;\n\napare-someone\n\nelse;\n\nkarma-activity;\n\nsvabhiivam- material nature; apare-many other; p ra bhum-authorities\n\n.\n\nTRANSLATION\nSome of the philosophers, who deny all sorts of duality, declare that\n\none's own self is responsible for his personal happiness and distress. Others\n\nsay that superhuman powers are responsible, while yet others say that\n\nactivity is responsible, and the gross materialists maintain that nature is\nthe ultimate cause.\nPURPORT\n\nAs referred to above, philosophers like Jaimini and his followers establish that fruitive activity is the root cause of all distress and happiness, and\neven if there is a superior authority, some superhuman powerful God or\ngods, He or they are also under the influence of fruitive activity because\nthey reward result according to one's action, and action is not independent\nbecause action is performed by some performer; therefore the performer\nhimself is the cause of his own happiness or distress. In the Bhagavad-gitii\n\n", "SB1.3#p0262": "Punishment and Reward of Kali\n\nText 20)\n\n899\n\nalso it is confirmed (Bg. 6.5) that by one's mind, freed from material\naffection, one can deliver himself from the sufferings of material pangs.\nSo one should not entangle oneself in matter by the mind's material\naffections. Thus one's own mind is one's friend or enemy in one's material\nhappiness and distress.\nAtheistic materialistic Sankhyaites conclude that material nature is the\ncause of all causes. According to them, combinations of material e lements\nare the causes of material happiness and distress, and disintegration of\nmatter is the cause of freedom from all material pangs. Gautama and\nKa�ada find out that the atomic combination is the cause of everything,\nand impersonalists like Al!tavarkra discover that the spiritual effulgence of\nBrahman is the cause of all causes. But in the Bhagavad-gita the Lord\nHimself declares that He is the source of impersonal Brahman also, and\ntherefore He, the Personality of Godhead, is the ultimate cause of all\ncauses. It is also confirmed in the Brahma-sarhhita that Lord Kr��a is the\nultimate cause of all causes.\nTEXT 20\n\n3(S\\ij'Hi-G>M�·RJ� � Rf�Ft: I\n31SII� � � ((1¥4\"1l't�l ll�oll\napratarkyiid anirdesyiid\niti ke�v api niScaya{l.\natriinuruparh riijar§e\nvimrsa sva-mani�ayii\n\nr\n- someone ; api - also; niscaya{l.-definitely concluded; atra-he ein; anu m pam - which of them is right; riijar§e-0\n\napratarkyiit-beyond the power of reasoning; ani desyiit-beyond the\n\npower of thinking; iti-thus; ke�u\nr\n\nsage\n\namongst\n\nthe\n\nkings; vi mrsa-judge\n\nman l§ayii- power of intelligence.\n\nyourself;\n\nsva-by\n\nyour own;\n\nTRANSLATION\nThere are also some thinkers who believe that no one can ascertain\nthe cause of distress by argumentation, nor can one know it by imagina·\ntion, nor can it be expressed by words. 0 sage amongst kings, judge for\nyourself by thinking over all this with your own intelligence.\n\n", "SB1.3#p0263": "900\n\nSrimad-Bhagavatam\n\n[Canto l, Ch.. l7\n\nPURPORT\nThe Vai�v.avites or the devotees of the Lord do believe, as above ex­\n\nplained, that nothing can take place without the sanction of the Supreme\nLord. He is the supreme director, for He confirms in the Bhagavad-gitii\n(Bg. 15.15) that He, as all-pervading Paramatma, stays in each and every­\n\none's heart and keeps vigilance over all actions and witnesses all activities.\n\nThe argument of the atheist that one cannot be punished for one's misdeeds, unless proved before a qualified justice, is refuted herein, for we\n\naccept the perpetual witness and constant companion of the living being.\n\nA living being may forget all that he might have done in his past or present\n\nlife, but one must know that in the same tree of the material body, the\n\nindividual soul and the Supreme Soul as Paramatma are sitting like two\nbirds. One of them, the living being, is enjoying1 the fruits of the tree,\n\nwhereas the Supreme Being is there to witness the activities. Therefore the\n\nParamatma feature or the Supreme Soul is actually the witness of all\n\nactivities of the living being, and by His direction only the living being can\n\nremember or forget what he might have done in the past. He is, therefore,\n\nboth the all-pervading impersonal Brahman and the localized Paramatma\n\nin everyone's heart. He is the knower of all past, present and future, and\n\nnothing can be concealed from Him. The devotees know this truth, and\ntherefore they discharge their duties sincerely, without being overly\n\nanxious for rewards. Besides that, one cannot estimate the Lord's reactions\n\neither by speculation or by scholarship. Why does He put some into\n\ndifficulty and not others? He is the supreme knower of the Vedic know­\n\nledge, and thus He is the factual Vedantist. At the same time He is the\n\ncompiler of the Vedanta. No one is independent of Him, and everyone is\nengaged in His service in different ways. In the conditioned state, such\n\nservices are rendered by the living being under force by the material nature,\n\nwhereas in the liberated state the living being is helped by the spiritual\nnature in the voluntary loving service of the Lord. There is no incongruity\nor inebriety in His actions. All are on the path of Absolute Truth.\n\nBhl�madeva correctly estimated the inconceivable actions of the Lord.\n\nThe conclusion is, therefore, that the sufferings of the representative of\nreligion and the representative of the earth, as present before Maharaja\n\nPankJ?it, are planned in order to prove that Maharaja Pa�it was the ideal\nexecutive head, for he knew well how to give protection to the cows (the\n\nearth) and the briihma!las (religious principles), the two pillars of spiritual\n\nadvancement. Everyone is under the full control of the Lord_ He is quite\ncorrect in His action when He desires something to be done by someone,\n\nirrespective of the consideration of the particular case. Maharaja PankJ?it\n\n", "SB1.3#p0264": "Text 22)\n\nPunishment and Reward of Kali\n\n901\n\nwas thus put to test for his greatness. Now let us see how he solves it by\nhis sagacious mind.\n\nTEXT 21\n\n��\n\n� d � � �... ll:;ii(1'EI+m I\n(1+uf'-ijwt +r.m1 �: �� �II�� II\nsiita uviica\nevam dharme p ravadati\nsa samraf} dvija-sattamiifl\nsamiihitena manasii\nvikhedafl paryaca�ta tam\nsiitafl uviica- Su ta Gosvam! said; evam- so; dharme-the personality of\n\n-\n\nreligion; p ravadati- thus having spoken; safl he ;\n\namriit -the Emperor;\n\ns\n\ndvija-sattamiifl-0 best among the briihmaras; samiihite na-with proper\nattention;\n\nmanasii- by\n\nthe\n\nmind;\n\nvikhedafl- without\n\nany\n\nmistake;\n\nparyaca�ta- coun terreplied; tam-unto him.\nTRANSLATION\nSuta Gosvami\n\nsaid:\n\n0\n\nbest amongst the brahmaJ)as, the Emperor\n\nP�it, thus hearing the personality of religion speak, was fully satisfied,\nand without mistake or regret he gave his reply.\nPURPORT\nThe statement of the bull, the personality of religion, was full of\nphilosophy and �nowledge, and the King was satisfied, since he could\nunderstand that the suffering bull was not an ordinary one. Unless one is\nperfectly conversant with the law of the Supreme Lord, one cannot speak\nsuch things touching p hilosophical truths. The Emperor, being also on an\nequal level of sagacity, replied to tlw point, without doubts or mistakes.\n\nTEXT 22\n\nctUtiqsstWist+t'4�t:\n�'llsi\\4\n�,�...44�\n\n�\n\niiimJ � +t1ll1 � �: II� �II\n\ntviim vartamlinam nara-deva-dehe�v\nanupravrtto 'yam adharma-piiga[l\nlobho 'nrtam cauryam anaryam arhho\njye§fha ca maya kalahas ca dambha[l\n\n", "SB1.3#p0276": "Text 33]\n\nPunishment and Rew ard of Kali\n\n913\n\ntv am- you; vartamanam-while present; nara-deva-a man-god, or a\nking; dehe§u- in the body; anupravrtta � - beginning all over; ayam-all\nthese; adharma - irreligious principles; piiga� - in the masses; lobha�greed; anrtam- falsity; cau ryam - robbery; ana ryam-incivility; arhha�­\n\ntreachery; jye�t ha - misfo rtune; ca- and; maya-cheating; k alaha � - quarrel;\n\nca-and; dambha� - v anity.\nTRANSLATION\nIf the personality of Kali or irreligion is allowed to act as a man-god\nor an executive head, certainly irreligious principles like greed, falsehood,\nrobbery, incivility, treachery, misfortune, cheating, quarrel and vanity will\nabound.\nPURPORT\n\nThe principles of religion, namely austerity, cleanliness, mercy and\ntruthfulness, as we have already discussed, may be followed by the follower\nof any faith. There is no need of turning the coat of a Hindu to Mohammedan to Christian or some other faith and thus become a renegade\nwithout following the principles of religion. The Bhiigavatam religion urges\nfollowing the principles of religion. The principles of religion are not the\ndogmas or regulative principles of a certain faith. Such regulative principles\nmay be different in terms of the time and place concerned. One has to see\nwhether the aims of religion have been achieved. Sticking to the dogmas\nand formulas without attaining the real princivles is no good. A secular\nstate may be impartial to any particular type of faith, but the state cannot\nbe indifferent to the principles of religion as above mentioned. But in the\nage of Kali, the executive heads of state will be indifferent to such religious\nprinciples, and therefore under their patronage the opponents of religious\nprinciples, namely greed, falsehood, cheating, pilfery, etc., will naturally\nfollow, and so there is no meaning in a propaganda crying to stop corruption in the state.\nTEXT 33\n\n._Mijo4\n\nij<(�.{,. �\n..\n\n� � ._�,\n�R q:qillf4awtfitqn 11 � � 11\n\n", "SB1.3#p0277": "914\n\nSrimad-Bhigav atam\n\n[Canto 1, Ch. 17\n\nna vartitavyarh tad adharma-bandh o\n\ndarmerta satyena ca vartitavye\nbrahmiivarte yatra yajanti yajiiair\nyajiiesvararh yajiia-vitiina-vijiiiitt\nna-not; vartitavyam-deserve\n\nto remain; tat-therefore; adharma­\n\nirreligiosity; bandho-friend; dharmerta-with\n\nreligion; satyena-with\n\ntruth; ca-also; vartitavye-being situated in; brahmiivarte-place where\nsacrifice is performed; yatra-where; yajanti-duly perform; yajiiaitt-by\nsacrifices or devotional services; yajiiesvaram- unto the Supreme Lord, the\nPersonality of Godhead;yajiia-sacrifice;vitiina\n\n-\n\nspr eading;vijiiiifr.-experts.\n\nTRANSLATION\nTherefore, 0 friend of irreligion, you do not deserve to remain in a\nplace where experts perform sacrifices acc ording to truth and religious\nprinciples for the satisfaction of the Supreme Personality of Godhead.\nPURPORT\n\nYajiiesvara, or the Supreme Personality of Godhead, is the beneficiary\nof all kinds of sacrificial ceremonies. Such sacrificial ceremonies are prescribed differently in the scriptures for different ages. In other words,\nsacrifice means to accept the supremacy of the Lord and-thereby perform\nacts by which the Lord may be satisfied in all respects. The atheists do not\nbelieve in the existence of God, and they do not perform any sacrifice for\nthe satisfaction of the Lord. Any place or country where the supremacy\nof the Lord is accepted and thus sacrifice is performed is called brahmiivarta. There are different countries in different parts of the world, and each\nand every country may have different types of sacrifice to please the\nSupreme Lord, but the central point in pleasing Him is ascertained in the\nBhiigavatam, and it is truthfulness. The basic principle of religion is truthfulness, and the ultimate goal of all religions is to satisfy the Lord. In this\nage of Kali, the greatest common formula of sacrifice is the sankirtarwyajiia. That is the opinion of the experts who know how to propagate the\nprocess of yajiia. Lord Caitanya preached this method of yajiia, and it is\nunderstood from this verse that anywhere and everywhere the sacrificial\nmethod of sankirtana-yajiia may be performed in order to drive a way the\n\n", "SB1.3#p0278": "Punishment and Reward of Kali\n\nText 34]\n\n915\n\npersonality of Kali and save the human society from falling prey to the\ninfluence of the age.\nTEXT 34\n\n- �•1?41f.l�'IR\n(Jtii�'{Rtiw�f.{:\n��1(1�,��..\n�\n�\n(CtiR:iiCNfqiG>'{a( II� �11\n�\n\nsa vai mahii-bhiigavata/;1 parlk§id\nyeniipavargiikh yam adabhra-buddhil)\njfliinena vaiyiisaki-sabditena\nbheje khagendra-dhvaja-piida-mii.lam\nsal)- he; vai- certainly; mahii-bhiigavata/;1-first-class devotee; panK�itthe King; yena-by which; apavarga-iikhyam-by the name of liberation;\n\n", "SB1.3#p0308": "946\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 18\n\nadabhra-fixed; buddhifi.- intelligence; jniinena- by knowledge; vaiyiisakithe son of Vyasa; sabditena-vibrated by; bheje-taken to; khagendraGarw;la, the king of the birds; dhvaja-flag;piida-miilam-soles of the feeL\n\nTRANSLATION\n0 Siita Gosvami, please describe those topics of the L ord by which\nMaharaja Pa�it, whose intel igence was fixed on liberation, attained the\nlotus feet of the Lord, who is the shelter of Garu�a, the king of birds.\nThose topics were vibrated by the son of Vyasa [ Sn1.a Sukadeva].\nPURPORT\nThere is some controversy amongst the students on the path of liberation.\n\nSuch transcendental students are known as impersonalists and devotees of\n\nthe Lord. The devotee of the Lord worships the transcendental form of\n\nthe Lord, whereas the impersonalist meditates upon the glaring effulgence\nor the bodily ray of the Lord, known as the brahmajyoti. Here in this\n\nverse it is said that Maharaja Pan�it attained the lotus feet of the Lord by\ninstructions in knowledge delivered by the son of Vyasadeva, Sn1.a Suka­\n\ndeva Gosvami. Sukadeva Gosvami was also an impersonalist in the begin­\n\nning, as he has admitted himself in the Bhiigavatam (2.1.9), but later on\nhe was attracted by the transcendental pastimes of the Lord and thus\n\nbecame a devotee. Such devotees with perfect knowledge are called mahii­\n\nbhiigavata, or first-class devotees. There are three classes of devotees,\n\nnamely the prakrta, madhyam, and mahii-bhiigavata. The prakrta or third­\n\nclass devotees are temple worshipers without specific knowledge of the\nLord and the Lord's devotees. The madhyam, or the second-clas s devotee,\n\nknows well the Lord, the Lord's devotee, the neophytes, and the nondevo­\n\ntees also. But the mahii-bhiigavata, or the first-class devotee, sees everything in relation with the Lord and the Lord present in everyone's\nrelation. The mahii-bhiigavata, therefore, does not make any distinction,\n\nparticularly between a devotee and nondevotee. Maharaja Pan�it was such\n\na mahii-bhiigavata devotee because he was initiated by a mahii-bhiigavata\n\ndevotee, Sukadeva Gosvami. He was equally kind, even to the personality\nof Kali, and what to speak of others.\n\nSo there are many instances in the transcendental histories of the world\n\nof an impersonalist who has later become a devotee. But a devotee has\n\nnever become an impersonalist. This very fact proves that on the transcendental steps, the step occupied by a devotee is higher than the step\n\n", "SB1.3#p0309": "Text 17)\n\nMaharaja P�it Cursed by a Brahm�a Boy\n\n947\n\noccupied by an impersonalist. It is also stated in the Bhagavad-gitii\n\n(Bg.\n\n12.5) that persons stuck on the impersonal step undergo more\n\nsufferings than achievement of reality. Therefore knowledge imparted by\n\nSukadeva Gosvami unto Maharaja Parik�it helped him attain the service of\n\nthe Lord. And to attain to this stage of perfection is called apavarga, or\nthe perfect stage of liberation. Simple knowledge of liberation is material\nknowledge. Actual freedom from material bondage is called liberation, but\n\nto attain the transcendental service of the Lord is called the perfect stage\nof liberation. Such a stage is attained by knowledge and renunciation, as\n\nwe have already explained (Bhiig.\n\n1.2.12), and perfect knowledge, as\n\ndelivered by Srila Sukadeva Gosvami, results in the attainment of tran­\n\nscendental service of the Lord.\n\nTEXT 17\n\n�\n\n�'14'({11�'l�l;c'k4�·r.tl!(\n�\n\n&114RIIU;c;�u:qf(Jlqqaai\n\n�\n\n'lltli!461fiHI'I'( U � \\911\n\ntan nal) pararh purtyam asarhvrtiirtham\niikhyiinam aty adbhuta-yogan�tham\n·iikhyiihy-anantiicaritopapannarh\npiirik�itarh bhiigavatiibhiriimam\n\n-\n\ntat-therefore; nal)-untQ us; param su preme; pu[tyam-purifying;\nasariwrtiirtham-as it is; iikhyiinam-narration; ati-very; adbhuta-wonderful; yogan�tham-compact in bhakti-yoga; iikhyiihi-describe; ananta-the\nUnlimited; iicarita-activities; upapannam-full of; piin\"k§itam-spoken to\nMaharaja Parik�it; bhiigavata-of the pure devotees; abhiriimam-particu­\n\nlarly very dear.\n\nTRANSLATION\nThus please narrate to us the narrations of the Unlimited, for they are\n\n,\n\npurifying and supreme. They were spoken to Maharaja Pa n� it and they\nare very dear to the pure devotees, being full of bhakti-yoga.\nPURPORT\n\nWhat was spoken to Maharaja Pan�it and what is very dear to the pure\n\ndevotees is Srimad-Bhiigavatam. Srimad-Bhiigavatam is mainly full of the\n\nnarrations of the activities of the Supreme Unlimited, and therefore it is\n\n", "SB1.3#p0310": "Srimad-Bhagavatam\n\n948\n\n[Canto l, Ch_ 18\n\nthe science of bhakti-yoga, or devotional service of the Lord. Thus it is\n\npara, or supreme, because although it is enriched with all knowledge and\nreligion, it is specifically enriched with the devotional service of the Lord.\nTEXT18\n\n��\n\nam \" �\"'�t�SQ (R(\ni(ld�lfq RJl¥i�IC:U: I\na:1'+N¥id\\l f%�-(tRt- in�\n¥i(\"ij¥iltr\\l+tf4NI\"l•iha:\nU ��II\nsiita uviica\naho vayarh janma-bhrto'dya hiisma\nvrddhiinuvrttyiipi viloma-jiitii�\ndau�kulyam iidhirh vidhunoti szghrarh\nmahattamiiniim abhidhiina-yoga�\nsiitafi. uvaca- Suta Gosvam1 said; aho-how; vayam-we;janma-bhrtafi.­\n\npromoted in birth; adya-today; ha-cl early; asma-have become; vrddha­\n\nanuvrttyii-by serving those who are advanced in knowledge; api-althou gh;\n\n-\n\nviloma jiita[l.\nbirth;\n\n- born in a mixed caste; dau�kulyam-disq alification of\n\niidhim-sufferin gs;\n\nu\n\nvidhunoti-purifies;\n\nszgh ram-very\n\nsoon;\n\nmahattamcinam-of those who are great; abhidhana- conversation; yoga[l.­\n\nconnection.\n\nTRANSLATION\n\nSri Siita Gosvami said: 0 God, although we are born in a mixed caste,\n\nwe are still promoted in birthright simply by serving and following the\n\ngreat who are advanced in knowledge- Even by conversing with such great\n\nsouls, one can without delay clean up all disqualifications resulting from\nlower births.\n\nPURPORT\nSuta Gosvami did not take his birth in a briihma!la family. He was born\n\nin a family of mi xed caste, or an uncultured low family. But because of\nhigher association, like Sri Sukadeva Gosvami and the great .'\"§is of Naimi�rav.ya, certainly the disqualification of inferior birth was washed off.\n\n", "SB1.3#p0311": "Text 18]\n\nMaharaja Parilqit Cursed by a Brahm�a Boy\n\n949\n\nLord Sri Caitanya Mahaprabhu followed this principle in pursuance of the\n\nVedic usages, and by His transcendental association He elevated many low­\n\nborn, or those disqualified by birth or action, to the status of devotional\nservice and established them in the position of iiciiryas, or authorities. He\nclearly stated that any man, whatever he may be, whether a brahmara or\n\nsudra by birth, or a householder or mendicant in the order of society, if\nhe is conversant with the science of Kr�l)a, he can be accepted as an\n\niiciirya or guru, a spiritual master.\n\nSuta �osvami learned the science of Kr�l)a from great n� and authori­\n\nties like Sukadeva, Vyasadeva, etc., and he was so qualified that even the\n\nsages of Naimi�aral)ya eagerly wanted to hear from him the science of\n\nKr�l)a in the form of Srimad-Bhiigavatam. So he had the double association:\n\nof great souls by hearing and preaching. Transcendental science or the\nscience of Kr�l)a has to be learned from the authorities, and when one\npreaches the science, he becomes still more qualified. So Suta Gosvami had\nboth the advantages, and thus undoubtedly he was completely freed from\n\nall disqualifications of low birth and mental agonies. This verse definitely\n\nproves that neither Srila Sukadeva Gosvami refused to teach Suta Gosvami\n\nabout the transcendental science, nor the sages of the Naimi�ar3l)ya refused\n\nto hear lessons from him because of his inferior birth. This means that\n\nthousands of years ago there was no bar in learning or preaching the\n\ntranscendental science because of inferior birth. The rigidity of the so­\n\nca!led caste system in Hindu society became prominent within only one\n\nhundred years or so when the number of dvija-bandhus, or disqualified men\nin the families of higher castes, increased. Lord Sri Caitanya revived the\n\noriginal Vedic system, and He elevated Thakur Haridasa to the position of\n\nnamacarya, or the authority in the preaching of the glories of the holy\n\nname of the Lord, although His Holiness Srila Haridasa Thakur was\npleased to appear in a family of Mohammedans.\nSuch is the power of pure devotees of the Lord. The Ganges water is\naccepted as pure, and one can become purified after taking a bath in the\nwaters of the Ganges. But as far as the great devotees of the Lord are\nconcerned, they can purify a degraded soul even by being seen by the lowborn, and what to speak of association. Lord Sri Caitanya Mahaprabhu\nwanted to purify the whole atmosphere of the polluted world by sending\nqualified preachers all over the world, and it remains with the Indians to\ntake up this task scientifically and thus to do the best kind of humanitarian work. The mental diseases of the present generation are more acute\nthan bodily diseases; it is quite fit and proper to take up the preaching of\n\nSrimad-Bhiigavatam all over the world without delay. Mahattamanam\n\n", "SB1.3#p0312": "[Canto 1, Ch. 18\n\nSrimad-Bhagavatam\n\n950\n\nAbhidhiina also means dictionary of great devotees, or a book full of the\nwords of great devotees. Such a dictionary of the words of great devotees\nand that of the Lord are in the Vedas and allied literatures, specifically the\n\nS nmad-Bhiigavatam.\n\n·\n\nTEXT 19\n\n1(1:\n\n�4io1Jl � �\n'l(\"EEaEfilr(lq(ltfOI�\nq)s;w;::aijRfi�I'EIIwtwt;:Jl\n'�«!!\"•�11{ :qqwra'lt:\nkutalt punar gro-ato niima tasya\nmahattanwikiinta-pariiyapasya\nyo 'nanta-sak tir bhagaviin ananto\nmahad-gu!latviid yam anantam-iihult\n\nkutalt-what to say; punafi.-again; g_�ataft one who chants; namaname; tas ya-His; ma hattama great devotees; e kiinta-ex clusive;\npariiyartasya-of one who is shelter of; yaft He who; ananta-is the\nUnlimited; 5aktilt-potency; bh agaviin- the Personality of Godhead;\nanantafi.-immeasurable; ma hat-great; gu rtatviit on account of such\nattributes; yam-whom; anantam-by the name ananta; iihult -is called.\n\n-\n\nholy\n\n-\n\n-\n\nTRANSLATION\nAnd what to speak of those who are under the direction of the great\ndevotees, chanting the holy name of the Unlimited who has unlimited\npotency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited].\nPURPORT\nThe dvija-bandhu, or the less intelligent uncultured men born of higher\ncastes, put forward many arguments against the lower caste men becoming\n\nbriihmartas in this life. They argue that birth in the family of sudros or less\nthan sudras is made possible by one's previous sinful acts, and therefore\none has to complete the terms of disadvantages due to lower birth. And to\nanswer these false logicians,\n\nSrimad-Bhiigavatam asserts that one who\n\n", "SB1.3#p0313": "Text 20]\n\nMaharaja Par�it Cursed by a Brahm3.!1 a Boy\n\n951\n\nchants the holy name of the Lord under the direction of a pure devotee\ncan at once get free from the disadvantages due to lower caste birth. A\npure devotee of the Lord does not commit any offense while chanting the\nholy name of the Lord. There are ten different offenses in the chanting of\nthe holy name of the Lord. To chant the holy name under the direction of\na pure devotee is offenseless chanting. Offenseless chanting of the holy\nname of the Lord is transcendental, and, therefore, such chanting can at\nonce purify one from the effects of all kinds of previous sins. This offenseless chanting indicates that one has fully understood the transcendental\nnature of the holy name and has thus surrendered unto the Lord. Transcendentally the holy name of the Lord and the Lord Himself are identical,\nbeing absolute. The holy name of the Lord is as powerful as the Lord. The\nLord is the all-powerful Personality of Godhead, and He has innumerable\nnames, which are all nondifferent from Him and are equally powerful also.\nIn the last word of the Bhagavad-gitii the Lord asserts that one who surrenders fully unto Him is protected from all sins by the grace of the Lord.\nSince His name and He Himself are identical, the holy name of the Lord\ncan protect the devotee from all effects of sins. The chanting of the holy\nname of the Lord can undoubtedly deliver one from the disadvantages of\na lower caste birth. The Lord's unlimited power is extended on and on by\nthe unlimited expansion of the devotees and incarnations, and thus every\ndevotee of the Lord and incarnations also can be equally surcharged with\nthe potency of the Lord. Since the devotee is surcharged with the potency\nof the Lord, even fractionally, the disqualification due to lower birth cannot stand in the way.\nTEXT 20\n\nC(ijfHIIJ\n\n�\n\ne_Hij;w\n\n�4.(11¥0qt;wRt�II�WM\ntl��ij(l'{ � ���·fft!J �.UI � �(+fttlij : Jl�oll\n\n�\n\nsa tu brahma-r�er amse\ngatiisum uragam ru�ii\nvinirgacchan dhanu�kotyii\nnidhiiya puram iigatal}\n\n", "SB1.3#p0325": "Text 31)\n\nMaharaja Pari�it Cursed by a Brahm�a Boy\n\n963\n\nsa�- the King; tu-however; brahma-r§e�-of the briihmaf!a sage; amseon\n\nthe\n\nshoulder;\n\ngatiisum-lifeless;\n\nuragam-snake;\n\nru§ii-in\n\nanger;\n\nvinirgacchan-while leaving; dhanu�-kotya-with the front part of the\n\nbow; nidhiiya-by placing it; puram-palace; iigata�-re turned.\nTRANSLATION\n\nWhile leaving, the King, being so insulted, picked up a lifeless snake\nwith his bow and angrily placed it on the shoulder of the sage. Then he\nreturned to his palace.\nPURPORT\nThe King thus treated the sage tit for tat, although he was never\naccustomed to such silly actions. By the will of the Lord, the King, while\ngoing away, found a dead snake in front of him, and he thought that the\nsage, who had coldly received him, thus might be coldly rewarded by being\noffered a garland of a dead snake. In the ordinary course of dealing, this\nwas not very unnatural, but in the case of Maharaja Parik�it's dealing with\na briihmarta sage, this was certainly unprecedented. It so happened by the\nwill of the Lord.\nTEXT 31\n\nf;pzdi�'Ni(Uft +ftft.5m: I\n'l'UQ'IINOitfulffi ?1 �: 11��11\n\n� ft\n\ne§a kim nibhrtiise�akararto militek§af!a�\nmr§ii-samiidhir iiho-svit\nkim nu syiit k§atra-bandhubhi�\n\n-\n\ne¥tfl-this; him whether; nibhrta -a se�a-meditative mood; harartaft­\n\n-\n\nsenses; milita closed ; ik §ar afi.-eyes; mr§ii-false; samiidhifi.-tranc e; iiho­\n\nremains; svit-if it is so; kim-either; nu-but ; syiit-may be; k§atra-bandhubhifi.\n\n-by the lower k§atriya.\n\nTRANSLATION\nUpon returning, he began to contemplate and argue within himself\nwhether the sage had been actually in meditation with senses concentrated\n\n", "SB1.3#p0326": "Srimad-Bhagavatam\n\n964\n\n[Canto I, Ch. 18\n\nand eyes closed or whet her he had just been feigning trance just to avoid\nreceiving a lower �atriya.\nPURPORT\nThe King, being a devotee of the Lord, did not approve of his own\n\naction, and thus he began to wonder whether the sage was really in a\n\ntrance or was just pretending in order to avoid receiving the King, who was\nk§atriya and therefore lower in rank. Repentance comes in the mind of\na good soul as soon as he commits something wrong. Srila Vi.Svanatha\n\nCakravarti Thakur, as well as Snla Jiva Gosvami, do not believe that the\nKing's action was due to his past misdeeds. The arrangement was so\n\nmade by the Lord just to call the King back home, back to Godhead.\nAccording to\n\nSrila\n\nViSvanatha Cakravarti, the plan\n\nwas made by\n\nthe will of the Lord, and by the will of the Lord the situation of\n\nfrustration was created. The plan was that by his so-called misdeed,\n\nthe King could be cursed by an inexperienced briihmap.a boy infected\n\nby the influence of Kali, and thus the King would leave his hearth\nand home for good. His connections with Srila Sukadeva Gosvanii would\n\nenable the presentation of the great Srimad-Bhiigavatam, which is con·\n\nsidered to be the book incarnation of the Lord. This book incarnation\n\nof the Lord gives much fascinating information of the transcendental\n\npastimes of the Lord, like His riisa-b.lii with the spiritual cowherd damsels\n\nof Vrajabhiimi. This specific pastime of the Lord has a special significance\n\nbecause anyone who properly learns about this particular pastime of the\nLord will certainly be dissu�ded from mundane sex desire and be placed\n\non the path of sublime devotional service to the Lord. The pure devotee's\nmundane frustration is meant to elevate the devotee to a higher transcen­\n\ndental position. By placing Arjuna or the P a!l�avas in frustration due to\n\nthe intrigue\n\nof\n\ntheir cousin brothers, the prelude of the Battle of\n\nKuru�etra was created by the Lord. This was to incarnate the sound\nrepresentative of the Lord, Bhagavad-gitii. So by placing King Pan�it in\n\nan awkward position, the incarnation of Srimad-Bhiigavatam was created\nby the will of the Lord. Being distressed by hunger and thirst was only\n\nshow, because the King endured much, even in the womb of his mother.\nHe was never disturbed by the glaring heat of the Brahmastra struck by\n\nASvatthama. The King's distressed condition was certainly unprecedented.\n\nThe devotees like Maharaja Pan�it are powerful enough to forbear such\n\ndistresses, by the will of the Lord, and they are never disturbed. The\n\nsituation, in this case, is therefore all planned by the. Lord.\n\n", "SB1.3#p0327": "Text 33)\n\nMaha raja P�it Cursed by a Brahm�a Boy\n\n965\n\nTEXT 32\n\n� �sRr� Rrol ��:\n\n� mflfci ani � 6��'11if1( ����II\ntasya putro'ti tejasvi\nviharan biilako 'rbhakaifl\nroj;iiigham priipitam tiitam\nsrutvii tatredam abravit\ntasya-his (the sage's); putraft-son; uti-extremely; tejasvi powerful;\n-\n\nviharan-while\n\nplaying;\n\nbiilakaft-with boys; arbhakaift-who\n\nchildish; riijii.ii:_by the King; agham-distress ; priipitam\n\n-\n\nwere all\n\nmade to have;\n\ntiitam-the father; srutvii-by hearing; tatra-then and there; idam-all\nthese; abravit-spoke\n\n.\n\nTRANSLATION\nThe sage had a son who was very powerful, being a brahma�a's son.\nWhile he was playing with inexperienced boys, he heard of his father's\ndistress, which was occasioned by the King. Then and there the boy\nspoke as follows.\nPURPORT\nDue to Maharaja Pan�it's good government, even a boy of tender age,\nwho was playing w ith other inexperienced boys, could become as power­\n\nful as a qualified brohmarta. This boy was known as Srri.gi, and he achieved\ngood training in brahmacarya by his father so that he could be as powerful\n\nas a brahmarta, even at that age. But because the age of Kali was seeking an\nopportunity to spoil the cultural heritage of the four orders of life, the\ninexperienced boy gave a chance for the age of Kali to enter into the field\nof Vedic culture. Hatred of the lower orders of life began from this\nbrohmarta boy, under the influence of Kali, and thus cultural life began to\ndwindle day after day. The first victim of brahminical injustice was Maharaja Parik�it, and thus the protection given by the King against the onslaught of Kali was slackened.\nTEXT 33\n\n� �: �imf��N I\n���� ll<41..fWR� ������\n\n", "SB1.3#p0328": "Srimad-Bhigavatam\n\n966\n\n[Canto 1, Ch. 18\n\naho adharma[l. piiliiniirh\npivniirh bali-bhujiim iva\nsviiminy agharh yad diisiiniirh\ndviira-piiniirh suniim iva\n\naho-just look at; adharma[l.-irreligion; piiliiniim-of the rulers; pivniim\n-of one who is brought up; bal i bhujiim- like the crows; iva-like; sviimini\n-\n\n-unto the master; agham-sin; yat-what is; diisiiniim-of the servants;\ndvii ra piiniim-keeping watch at the door; suniim-of the dogs; iva-like.\n-\n\nTRANSLATION\n[The brahm�a's son, Srrigi, said:] 0 just look at the sins of the rulers\nwho, like crows and watchdogs at the doo r, per petrate sins against their\nmast ers, cont rary to the princ iples governing servants.\nPURPORT\nThe briihmaf�-as are considered to be the head and brains of the social\nbody, and the k�atriyas are considered to be the arms of the social body.\nThe arms are required to protect the body from all harms, but the arms\nmust act according to the directions of the head and brain. That is a\nnatural arrangement made by the supreme order, for it is confirmed in the\nBhagavad-gitii that four social orders or castes, namely the briihmaf�-as, the\nk�atriyas, the vaiSyas and the siidras are set up according to quality and\n\nwork done by them. Naturally the son of a briihmaf�-a has a good chance\nto become a briihma� by the direction of his qualified father, as a son of a\nmedical practitioner has very good chance to become a qualified medical\npractitioner. So the caste system is quite scientific. The son must take advantage of the father's qualification and thus become a briihmaf�-a or\nmedical practitioner, and not otherwise. Without being qualified, one\ncannot become a briihma� or medical practitioner, and that is the verdict\nof all scriptures and social orders. Herein Srngi, a qualified son of a great\n\nbriihmaf�-a, attained the required brahminical power both by birth and\n\ntraining, but he was lacking in culture because he was an inexperienced\nboy. By the influence of Kali, the son of a briihmaT}a became puffed\nup with brahminical power and thus wrongly compared Maharaja Par�it\nto crows and watchdogs. The King is certainly the watchdog of the state\nin the sense that he keeps vigilant eyes over the border of the state for its\nprotection and defense, but to address him as a watchdog is the sign of a\nless cultured boy. Thus the downfall of the brahminical powers began as\n\n", "SB1.3#p0329": "Text 34]\n\nMaharaja Parik.!jit Cursed by a Brahma!la Boy\n\n967\n\nthey gave importance to birthright without culture. The downfall of the\n\nbriihma[La caste began in the age of Kali. And since briihma[Las are the\nheads of the social order, all other orders of society also began to deterio·\nrate. This beginning of brahminical deterioration was highly deplored by\nthe father of Sp1gi, as we will find.\nTEXT 34\n\nbriihma[Lai[z k§atra-bandhur hi\ngrha-piilo niriipita[l.\nsa katham tad-grhe dviifi,sthafi.\nsa-bhii[l!lam bhoktum arhati\nbriihmaraifi.-by the brahminical order; k§atra-bandhufl.-the sons of the\nk§atriyas; hi-certainly; grha-piilajl- the watchdog; nirupita[t- designated;\nsafl.-he ; katham-on what grounds; tat grhe in the home of him (the\nmaster); dviifl.sthafl.- keeping at the door; sa-bhii[l�am-in the same pot;\nbhoktum-to eat; arhati-deserves.\n-\n\n-\n\nTRANSLATION\nThe des cendants of the kingly orders are definitely designated as\nwatchdogs, and they must keep themselves at the door. On what grounds\ncan dogs enter the house and claim to dine with the master on the\nsame plate?\nPURPORT\nThe inexperienced briihma[La boy certainly knew that the King asked\nfor water from his father and the father did not respond. He tried to\nexplain away his father's inhospitality in an impertinent manner befitting\nan uncultured boy. He was not at all sorry for the King's not being well\nreceived. On the contrary, he justified the wrong act in a way characteristic\nof the briihma[Las of Kali-yuga. He compared the King to a watchdog, and\nso it was wrong for the King to enter the home of a briihma[La and ask for\nwater from the same pot. The dog is certainly reared by its master, but that\ndoes not. mean that the dog shall claim to dine and drink from the same\npot. This mentality of false prestige is the cause of the downfall of the\n\n", "SB1.3#p0330": "Srimad-Bhigavatam\n\n968\n\n[Canto I, Ch. 18\n\nperfect social order, and we can see that in the beginning it was started by\nthe inexperienced son of a briihmarta. As the dog is never allowed to enter\nwithin the room and hearth, although it is reared by the master, similarly,\naccording to S!'flgi, the King had no right to enter the house of Kau�ika l_t�i.\n\nAccording to the boy's opinion, the King was on the wrong side and not\nhis father, and thus he justified his silent father.\nTEXT 35\n\nkmw gate bhagavati\nsiistary utpatha-giiminiim\ntad bhinna-setun adyiiham\nsiismi pa5yata me balam\nk_r�l]e-Lord Kr�qa; gate-having departed from this world; bhagavati­\n\nthe Personality of Godhead; sastari-the supreme ruler; utpatha-giiminamof those who are upstarts; tat bhinna\ntector; adya-today; aha m\n\n-\n\n-\n\nbeing separated; setiin-the pro­\n\nmyself; siismi-shall punish; pasyata-just see;\n\nme-my; balam-prowess.\nTRANSLATION\nAfter the departure of Lord Sri ��a the Personality of Godhead\nand supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish\nthem. Just witness my power.\nPURPORT\nThe inexperienced briihmarta, puffed up by a little brahma-teja, became\ninfluenced by the spell of Kali-yuga. Maharaja Pan�it gave license to Kali\nto live in four places as mentioned herein before, but by his very expert\ngovernment the personality of Kali could hardly find the places allotted\nhim. The personality of Kali-yuga was, therefore, seeking the opportunity\nto establish authority, and by the grace of the Lord he found a hole in the\npuffed up inexperienced son of a briihmarta. The little briihmarta wanted\nto show his prowess in destruction, and he had the audacity to punish a\ngreat king like Maharaja Par1k�it. He wanted to take the place of Lord\n\n", "SB1.3#p0331": "Text 36]\n\nMaharaja Pa�it Cursed by a Brahm�a Boy\n\n969\n\nKr��a after His departure. These are the principal signs of upstarts who\nwant to take the place of Sri Kr��a under the influence of the age of Kali.\nAn upstart with a little power wants to become an incarnation of the Lord.\nThere are many false incarnations after the departure of Lord Kr��a from\nthe face of the globe, and they are misleading the innocent public by\naccepting the spiritual obedience of the general mass of people to maintain\nfalse prestige. In other words, the personality of Kali got the opportunity\nto reign through this son of a b riihmar-a, Spigi.\nTEXT 36\n\n(�CRiilt it�tatwvit ail$1i�fi: 1\netin� �� qpq\"if fccijijJ ( 11�'11\nity uktvii ro�atiimriik�o\nvayasyiin ni- biilakafl\nkausiky iipa upasprsya\nviig vajram visasarja ha\niti- thus; uktva-saying; ro �a- tamra -ak� a[l-with red-hot eyes due to\nbeing angry; vayasyan- unto the playmates; [§i- balakaf!- the son of a [§i;\nkausiki-the river\n\nKausika; iipa[l-water; upasprsya-hy touching; vak­\n\nwords; vajram-thunderbolt; visasa rja-threw; ha-in the past.\nTRANSLATION\nThe son of the r�, his eyes red-hot with anger, touched the water of\nthe River Kausika while speaking to his playmates and discharged the\nfollowing thunderbolt of words.\nPURPORT\nThe circumstances under which Maharaja Parilqit was cursed were\nsimply childish, as it appears from this verse.\n\nSrngi was showing his\n\nimpudency amongst his playmates, who were innocent. Any sane man\nwould have prevented him from doing such great harm to all human\nsociety. By killing a king like Maharaja Parik;;it, just to make a show of\nacquired brahminical powers, the inexperienced son of a briihmar-a committed a great mistake.\n\n", "SB1.3#p0332": "Srimad-Bhagavatam\n\n970\n\n[Canto I, Ch. 18\n\nTEXT 37\n\n� ���·ij+f4:it� �: mS(i\"'wr ,\n�� � t�� :q(fa.al it�� 11�\\911\niti lnnghita-maryiidam\ntak�akafi. sap tame 'hani\ndank�yati sma kuliingiiram\ncodito me tata-druham\niti-thus; langhita-surpassing; maryiidam- etiquette; tak§ak af!.-sn ake­\n\nbird; saptame-on the seventh; ahani- day; dank§yati-will bite; sma­\n\ncertainly; kuln-an giiram- the wretched of the dynasty;\ndone; me-by; tata-druham-enmity towards the father.\n\nc oditafi. - hav ing\n\nT RANSLATION\nThe brahma!la's son cursed the King thus: On the seventh day from\ntoday a snake-bird will bite the most wretched one of that dynasty\n[Maharaja Pan�t] because of his having broken the laws of etiquette by\ninsulting my father.\nPURPORT\nThus the beginning of the misuse of brahminical power began, and\ngradually the briihmartas in the age of Kali became devoid of both\nbrahminical powers and culture. The briihmarta boy considered Maharaja\nPan\"k�it to be kuliingiira, or the wretched of the dynasty, but factually the\nbriihmarta boy himself was so because from him only the briihmarta caste\n\nbecame powerless, like the snake whose poisoned teeth are broken. The\nsnake is fearful as long as his poison teeth are there, otherwise he is fearful\n\nonly to children. The personality of Kali conquered the briihmarta boy\nfirst, and gradually the other castes. Thus the whole scientific system of the\n\norders of society in this age has assumed the form of a vitiated caste sys­\n\ntem which is now being uprooted by another class of men similarly in­\n\nfluenced by the age of Kali. One should see to the root cause of vitiation\nand not try to condemn the system as it is, without knowledge of its\nscientific value.\n\n", "SB1.3#p0333": "Text 39)\n\nMaharaja Pa�it Cursed by a Brahm�a Boy\n\n971\n\nTEXT 38\n\n��� � � \\lctctie�( 1\nttm ��� �:m umm1 � ( ������\ntato'bhyetyiisramam biilo\ngale-sarpa�kalevaram\npitaram v\"ik�ya dul)khiirto\nmukta-ka!ltho ruroda ha\ntata[t- thereafter; abhyetya- after entering into; ii.Sramam- the hermitage;\n\nbiilal)-boy; gale -sarpa- the\n\nsnake\n\non\n\nthe\n\nshoulder; kalevaram-body;\n\npitaram-unto the father; v\"ik§ya- having seen; duflkhiirtafl-in a sorry\nplight; mukta- kaflthafl-loudly; ruroda-cried; ha-in the past.\nTRANSLATION\nThereafter, when the b oy returned to the hermitage, he saw a snake on\n\nhis father's shoulder, and out of his grief he cried very loudly.\nPURPORT\nThe boy was not happy because he committed a great mistake, and he\n\nwanted to be relieved of the burden on his heart by crying. So after enter­\n\ning the hermitage and seeing his father in that condition, he cried loudly\n\nso that he might be relieved. But it was too late. The father regretted the\n\nwhole incidence.\n\nTEXT 39\n\n311�r �� ��a:n:f€1:.-::e\"'N�;wrwl( 1\ne..�t1�� �� ttl � Jl� 11��11\nu �1\n\nsa vii iingiraso brahman\nsrutvii suta-viliipanam\nunmuya sanakair netre\ndr�tvii ciimse mrtoragam\nsal)-he ; vai-also; iingiras afl- the r�i hom in the family of\n\nAngini;\n\nbrahman-0 Saunaka; srutvii-on hearing; suta-his son; viliipanam- crying\n\n", "SB1.3#p0334": "[Canto l, Ch. 18\n\nSrimad-Bhigavatam\n\n972\n\nin distress; unmilya-opening; sanakaip-gradua lly; netre-by the eyes;\ndr�lvii-by seeing; ca-also; amse-on the shoulder; mrta-dead; uragamsnake.\n\nTRANSLATION\n0 brahmaJ.las, the rt�i, who was born in the family of\n\nArigira Muni,\n\nhearing his son crying, grad ually opened his eyes and saw the dead snake\n\naround his neck.\n\nTEXT40\n\n� �� m�fi: UAA 1\n� en aS\\t'#;fl�4lf4f1�f)QJIIej\"Qluq�qil�;ft\n� uQ 6 qiUC�q:\n� 3IRr N�qQI( I\n\n��\n\nUt;((ieftucwt;q'lil\nUfwtAdl\nU\"ffiQ'I(dQ: II \" II\n\niti vyavacchidya sa pii\"{l{iaveyafl\npriiyopavesam prati v�rtu-padyiim\ndadhau mukundiinghrim ananya-bhiivo\nmuni-vrato mukta-samasta-sangafl\n\n·\n\niti-thus; vyavacchidya-having decided; safl-the King; pii\"{l{iaveyafl­\n\nworthy descendant of the PaJ;u.}avas; priiya-upavesam-for fasting until\n\ndeath; prati\n\n-\n\ntowards ; v�\"{lu-padyiim-on the bank of the Ganges (emanat-\n\n", "SB1.3#p0355": "994\n\nSrimad-Bhagavatam\n\n[Canto l, Ch. 19\n\ning from the lotus feet of Lord Vi�J;!U); dadhau-gave himself up; mukundaanghrim-unto the lotus feet of Lmd Kf�J;ia; ananya-without deviation;\nb/uiva�-spirit; muni-vrata�-with the vows of a sage; mukta-liherated\nfrom; samasta-all kinds of; sanga�-association.\n\nTRA NSLATION\n·Thus the King, the worthy descendant of the P��avas, decided once\nand for all and sat on the Ganges' banks to fast until death and give\nhimself up to the lotus feet of Lord Kr��a, who alone is able to award\nliberation. So, freeing himself from all kinds of associations and attachments, he accepted the vows of a sage.\nPURPORT\nThe water of the Ganges sanctifies all the three worlds, including the\ngods and the demigods, because it emanates from the lotus feet of the\nPersonality of Godhead V��u. Lord Kr�!la is the fountainhead of the\nprinciple of Vi�J;lu-tattva, and therefore shelter of His lotus feet can deliver\none from all sins, including an offense which was committed by the King\nunto a briihmarw. Maharaja Pan'\"k�it, therefore, decided to meditate upon\n\nthe lotus feet of Lord Sri Kr�!J.a, who is Mukunda, or the giver of liberations of all description. The hanks of the Ganges or the Yamuna give one\na chance to remember the Lord continuously. Maharaja Pan�it freed\nhimself from all sorts of material association and meditated upon the\nlotus feet of Lord Kr�!J.a, and that is the way of liberation. To he free\nfrom all material association means to cease completely from committing\nany further sins. To meditate upon the lotus feet of the Lord means to\nbecome free from the effects of all previous sins. The conditions of the\nmaterial world are so made that one has to commit sins willingly or\nunwillingly, and the best example is Maharaja Pan'\"k�it himself, who was a\n\nrecognized sinless pious king. But he also became a victim of an offense,\neven though he was ever unwilling to commit such a mistake. And he was\ncursed also, hut because he was a great devotee of the Lord, even such\nreverses of life became favorable. The principle is that one should not\nwillingly commit any sin in his life and should constantly remember the\nlotus feet of the Lord without deviation. In such a mood only the Lord\nwill help the devotee to make regular progress towards the path of liberation and thus attain the lotus feet of the Lord. Even if there are accidental\n\n", "SB1.3#p0356": "Text 8]\n\nAppearance of Sukadev a Gosvami\n\n995\n\nsins committed by the devotee, the Lord saves the surrendered soul from\nall sins, as it is confirmed in all scriptures.\n\nsvapiidamularh bhajata� priyasya tyaktiinyabhiivasya hari� paresa�\nvikarma yaccotpatitarh kathancid dhunoti sarvam h,rdi sannivi�.ta.h\n(Bhiig. 11.5.42)\nTEXTS\n\nvfr�\n\n�\n� �: ('C�GQU\n�\nij'Mfll•l'lN�:\n� ft �f.r � �: II (; II\ntatropajagmur bhuvanam puniinii\nmahiinubhiivii munayafi. sa-si§yiifi.\npriiyer.a tirthiibhigamiipadesaifi.\nsvayam hi tirthiini punanti santafi.\n\ntatra-there; upajagmufi.- arrived; bhuvanam- the universe; puniiniifi.those who can sanctify; mahii-anubhiiviifi,-great minds; munayafi.-thinkers ;\nsa- s � yiifi.-along with their disciples; prayer-a- almost; t ir tha-place of\npilgrimage; abhigama-journey; apadesaifi.-on the plea of; svayam-personally; hi-certainly; tirthiini-all the places of pilgr image; punan ti-sanctify;\nsantafi. - sages.\nTRANSLATION\n\nAt that time all the great minds and thinkers, accom panied by their\ndis cipl es, and sages who could verily s an ctify a place o f p ilgrima ge just by\ntheir presence, ar rived there on the plea of making a pilg rim's j ourn ey .\nPURPORT\n\nWhen Maharaja Pa�it sat down on the bank of the Ganges, the news\nspread in all directions of the universe, and the great-minded sages, who\ncould follow the importance of the occasion, all arrived there on the plea\nof pilgrimage. Actually they came to meet Maharaja Pari4it and not to\ntake a bath of pilgrimage because all of them were competent enough to\n\n", "SB1.3#p0357": "996\n\nSrimad-Bhigavatam\n\n[Canto 1, Ch. 19\n\nsanctify the pilgrimages. Common men go to pilgrimage sites to get them­\n\nselves purified of all sins. Thus the place of pilgrimage becomes overbur­\n\ndened with the sins of others. But when such sages visit overburdened\n\nplaces of pilgrimage, they sanctify the place by their presence. Therefore\nthe sages who came to meet Maharaja Par�it were not very much\n\ninterested in getting themselves purified like other common men, hut on\n\nthe plea of taking a hath in that place they came to meet Maharaja Par�it\nbecause they could foresee that Srimad-Bhiigavatam would he spoken by\n\nSukadeva Gosvami_ All of them wanted to take advantage of the great\n\noccasion.\n\nTEXTS 9-10\n\natf:ci{fijg�q·t:\n�-.R:�Ill{gdi\\'<1'1\n'RroU � U'l\n(w-AA+t�\\&ti!flit II � II\nanfi1un\n�l(i(l�l �: N'4�1((: I\n�� ami: �: Fttilf.t-\n\nlqi�Wil\n\natrir vas�thas cyavana� saradviin\nari�tanemir bhrgur angiriis ca\npariisaro giidhi-suto 'tha riima\nutath ya indrapramadedhmaviihau\nmedhiitithir devala iir��e!lo\nbhiiradviijo gautama� pippaliida�\nmaitreya aurva� kava�a� kumbhayonir\ndvaipiiyano bhagaviin niiradas ca\natri to nt'irada-all names of the different saintly personalities who arrived\n\nthere from different parts of the universe.\n\nTRANSLATION\nFrom different parts of the universe there arrived great sage& like\nAtri, Cyavana, Saradviin, �1anemi, Bh�, Vas�ha, Parasara, V i8vlimitra,\n\n", "SB1.3#p0358": "Texts 9-10]\nAri.girii,\n\nAppearance of Sukadeva Gosvimi\n\nPara8urama,\n\nDevala, Ar�ti��a,\n\nUtathya, lndrapramada,\n\nBharadvaja,\n\n997\n\nIdhmavahu, Medhatithi,\n\nGautama, Pippalada, Maitreya, Aurva,\n\nKav�a, Kumhhayoni, Dvaipayana and the great personality Narada_\nPURPORT\n\nCyavana: A great sage and one of the sons of Bhfgu Muni. He was born\n\nprematurely when his pregnant mother was kidnapped. Cyavana is one of\nthe six sons of his father.\n\nBhrgu: When Brahmaji was performing a great sacrifice on behalf of\n\nVaru�a, Mahar�i Bhrgu was born from the sacrificial fire. He was a great\nsage, and his very dear wife was Puloma. He could travel in space like\n\nDurvasa, Narada and others, and he used to visit all planets of the\n\nuniverse. Before the B attle of Kuru�etra, he tried to stop the battle.\n\nSometimes he instructed Bharadvaja Muni about astronomical evolution,\n\nand he is the author of the gr.eat Bhrgu-samhitii, the astrological calculation. He explained how air, fire, water and earth are generated from ether.\n\nHe explained how the air in the stomach works and regulates the intestines.\n\nAs a great philosopher, he logically established the eternity of the living\n\nentity (Mahiibhiirata, Siinti, Ch. 87). He was also a great anthropologist,\n\nand the theory of evolution was long ago explained by him. He was a\n\nscientific propounder of the four divisions and orders of human society\nknown as the vaT{liisrama institution. ·He converted the k§atriya king\nBitahavyak to become a b riihmar-a.\n\n.\n\nPariiSara: He is the grandson of Vasi�tha Muni and father of Vyllsadeva.\n\nHe is the son of Mah�i Sakti, and his mother's name was Adrisyanti. He·\nwas in the womb of his mother when she was only twelve years old. And\n\nfrom within the womb of his mother he learned the Vedas. His father was\n\nkilled by a demon, Kalmaspada, and to avenge this he wanted to annihilate\n\nthe whole world. He was, however, restrained by his grandfather Vasi�ha.\n\nHe then performed a Rak�as-killing yajna, but Mahar�i Pulasta restrained\nhim. He begot Vyasadeva, being attracted by Satyavati, who was to\n\nbecome the wife of Maharaja Santanu. By the blessings of Parasara,\n\nSatyavati became fragrant for miles. He was present also during the time\n\nof Bhli?ma's death. He was spiritual master of Maharaja Janaka and a great\n\ndevotee of Lord Siva. He is the author of many Vedic scriptures and\n\nsociological directions.\n\nGiidhi-suta or ViSviimitro: A great sage of austerity and mystic power.\n\nHe is famous as Gadhi-suta because his father was Gadhi, a powerful\nking of the province of Kanyakubja (part of Uttar Pradesh). Although he\n\nwas a k§atriya by birth, he became a briihmar-a in the very same body by\n\n", "SB1.3#p0359": "998\n\nSrimad-Bhigavatam\n\n[Canto l, Ch. 19\n\nthe power of his spiritual achievements. He picked a quarrel with V asi�ha\nMuni when he was a k�atriya king, and performed a great sacrifice in\ncooperation with Matanga Muni and thus was able to vanquish the sons of\nVas�tha. He became a great yogi, and yet he failed to check his senses and\nthus was obliged to become the father of Sakuntalii, the beauty queen of\nworld history. Once, when he was a k�atriya king, he visited the hermitage\nof Vas�tha Muni, and he was given a royal reception. Visvamitra wanted\nfrom V as�tha a cow named Nandini, and the Muni refused to deliver it.\nHe stole the cow, and thus there was a quarrel between the sage and the\nKing. Visvamitra was defeated by the spiritual strength of V as�tha, and\nthus the King decided to become a briihmarta. Before becoming a briihmarta he underwent severe austerity on the hank of the Kausika. He was\nalso one who tried to stop the Kuruk�etra war.\nAngirii: He is one of the six mental sons of Brahma and the father of\nBrhaspati, the great learned priest of the demigods in the heavenly planets.\nHe is horn of the semen of Brahmaji given to a cinder of fire. Utthato and\nSamvarta are his sons. It is said that he is still performing austerity and\nchanting the holy name of the Lord at a place known as Alokananda on\nthe hanks of the Ganges.\nUtathya: One of the three sons of Mahar� A.Ii.girii. He was the spiritual\nmaster of Maharaja Mandhata. He married Bhadrii, the daughter of Soma\n(Moon). Varu-!la kidnapped his wife Bhadrii, and to retaliate the offense of\nthe god of water, he drank all the water of the world.\nMedhiitithi: An old sage of yore. An assembly member of the heavenly\nKing lndradeva. His son was Kanva Muni, who brought up Sakuntala in\nthe forest. He was promoted to the heavenly planet by strictly following\nthe principles of retired life (viinaprastha).\nDevala: A great authority like Niirada Muni and Vyasadeva. His good\nname is on the list of authorities mentioned in the Bhagavad-gitii when\nArjuna acknowledged Lord Kr�!la as the Supreme Personality of Godhead.\nHe met Maharaja Yu�thira after the Battle of Kuruk�etra, and he is the\nelder brother of Dhaumya, the priest of the Pii-!l�ava family. Like the\nk�atriyas, he also allowed his daughter to select her own husband in a\nsvayamvara meeting_, and at that ceremony all the bachelor sons of the\n�is were invited. According to some, he is not .Aiita Devala.\nGautama: One of the seven great sages of the universe. Saradvan\nGautama is one of his sons. Persons in the Gautama-gotra (dynasty) today\nare either his family descendants or in his disciplic succession. The\nbriihma!las who profess Gautama-gotra are generally family descendants,\nand the k�atriyas and vaiSyas who profess Gautama-gotra are all in the line\n\n", "SB1.3#p0360": "Appearance of Sukadeva Gosvami\n\nText 11]\n\n999\n\nof his disciplic succession. He is the husband of the famous Ahalya who\nturned into stone, and lndradeva the King of the heaven molested her.\nAhalya was delivered by Lord Ramacandra. He is the grandfather of\nKrpacarya, one of the heroes of the Battle of Kuru�etra.\nMaitreya: A great .r§i of yore. He was spiritual master of Vidura and a\n\ngreat religious authority. He advised Dhrtara�tra to keep good relations\nwith the Pap.!lavas. Duryodhana disagreed and thus was cursed by him. He\nmet Vyasadeva and had religious discourses with him.\nTEXT 11\n\n�\n\n�qfliiltAftfqt�l\n\n�\n\n(Ntftff4t�l\n31(AII(tl� I\n�\n;n;�W't�stf4(1'l\n� {m ������II\nanye ca devar§i-brahmar�i-varyii\nriijar§i-varyii aru[liidayas ca\nniiniir§eya-pravariin same tiin\nabhyarcya riijii sirasii vavande\n\nanye-many\n\nothers; ca-also; deva r�i-saintly demigods; brahmar�i­\n\nsaintly briihma[&as; varyiifl -topmost ; riijar�i varyiifl topmost saintly kings;\n-\n\narupa iidayafl-a\n\n-\n\nspecial rank of riijar�is; ca-and; niinii- many others;\n\niir�eya-pravariin-chief\n\namongst\n\nassembled\n\nabhyarcya-by\n\ntogether;\n\nthe dynasties of the sages; sametiinworshiping;\n\nriija\n\n-\n\nthe\n\nEmperor;\n\nsirasii-bowed his head to the ground; vavande-welcomed.\nTRANSLATION\n'There were also many other saintly demigods, kings and special royal\n\norders called �adayas [a special rank of rajar�is] from different dynasties\nof sages. When they all assembled to gether to meet the Emperor [Pari�t],\n\nhe received them properly and bowed his head to the ground.\nPURPORT\n\nThe system of bowing the head to the ground to show respect to\nsuperiors is an excellent etiquette which obliges the honored guest deep\ninto the heart. -Even the first-grade offender is excused simply by this\n\n", "SB1.3#p0361": "Srimad-Bhagavatam\n\n1000\n\n[Canto 1, Ch. 19\n\nprocess, and Maharaja Pari4it, although honored by all the .riJis and kings,\nwelcomed all the big men in that humble etiquette in order to be excused\nfrom any offenses. Generally at the last stage of one's life this humble\nmethod is adopted by every sensible man in order to be excused before\ndeparture. In this way Maharaja Pari\"k�it implored everyone's good will for\ngoing back home, back to Godhead.\n\nTEXT 12\n\n�I\n����II\nsukhopav�te�v atha te�u bhiiyab,\nkrta-pra!liimab, sva-cik\"ir§itam yat\nvijiiiipayiimiisa viviktacetii\nupasthito ,gre ,bhi.grh1ta-pii!lifl\nsukha-happily; upavi§te§u-all\n\nsitting down; atka-thereupon;\n\nte§u­\n\nunto them (the visitors); bhu yafi. - again; k_rta p ra!l iimafi.-having offered\n-\n\nsva-his own; cikirljitam- decision of fasting; yat who;\nvijiiiipayiimiisa-submitted; vivikta-cetiifi.-one whose mind is detached from\nworldly affairs; upas thitafi. - being present; agre-before them; abhigrhitaobeisances;\n\n-\n\npiirifi.-humbly with folded hands.\n\nTRANSLATION\nMter all the �s and others had seated themselves comfortably, the\n\nKing, humbly standing before them with folded hands, told them of his\ndecision to fast until death.\nPURPORT\nAlthough the King had already decided to fast until death on the bank\nof the Ganges, still he humbly expressed his decision to elicit the opinions\nof the great authorities present there. Any decision, however important,\nshould be confirmed by some authority. That makes the matter perfect.\nThis means that the monarchs who ruled the earth in those days were not\nirresponsible dictators. They scrupulously followed the authoritative deci-\n\n", "SB1.3#p0362": "Appearance of Sukadeva Gosvami\n\nText 13]\n\n1001\n\nsions of the saints and sages in terms of Vedic injunction. Maharaja\nParik�it, as a perfect king, followed the principles by consulting the\nauthorities, even up to the last days of his life.\nTEXT 13\n<(JIIEIRI\"\n\n3fif cPi\n\n�\n+t('ij+tl�'uft4it€5U I\n• � �lfiiUiqli(it'EIi{\n{Ui{ f� iRf � ������\n\\IW4Ht+tl\n\nriijoviica\naho vayarh dhanyatamii nrpiirtiirh\nmahattamiinugrahartiya-filiifl\nriijiiiirh kularh briihmarta-piida-sauciid\n·\n\nsn\n\ndiiriid visr§tarh bata garhya-karma\n\nro1a uvaca-the fortunate King said; aho-ah; vayam-we; dhanya­\n\ntamafl-most thankful; nrpiirtam-of all the kings; mahattama-of the great\nsouls; anugrahartiya-s'iliifl-trained to get favors; riijiiam\n\n-\n\nof the royal;\n\nkulam-orders; briihmarta-pada-feet of the brahma[tas; sauciit-refu se after\ncleaning; diirat-at a distance; visr§tam- always left out; bata-on account\nof; garhya\n\n-\n\ncondemnable; kar ma\n\n-\n\nactivities.\n\nTRANSLATION\nThe fortunate King said: We are the most grateful of all the kings\nwho are trained to get favors from the great souls. Generally you [sages]\n\nconsider royalty as refuse to be rejected and left in a distant place.\nPURPORT\n\nAccording to religious principle, stool, urine, wash water, etc., must be\nleft out at a long distance. Attached bath rooms, urinals, etc., may be very\nconvenient amenities of modern civilization, but they are ordered to be\nsituated at a distance from residential quarters. That very example is cited\nherein in relation to the kingly order for those who are progressively\nmarching back to Godhead. Lord\n\nSri Caitanya Mahaprabhu said that\n\nto be in intimate touch with dollars and cents men, or the kingly\n\n", "SB1.3#p0363": "Srimad-Bhigavatam\n\n1002\n\n[Canto 1, Ch. 19\n\norder, is worse than suicide for one who desires to go back to Godhead. In\nother words, the transcendentalists do. not generally associate with inen\nwho are too enamored by the external beauty of God's creation. By\nadvanced knowledge in spiritual realization, the transcendentalist knows\nthat this beautiful material world is nothing but a shadowy reflection of\nthe reality, the kingdom of God. They are not, therefore, very ·much\ncaptivated by royal opulence or anything like that. But in the case of\nMaharaja PanK.�it, the situation was different. Apparently the King was\ncondemned to death by an inexperienced briihmal)a boy, but factually he\nwas called by the Lord to return to Him. Other transcendentalists, the great\nsages and mystics who assembled together because of Maharaja Parik�it's\nfasting unto death, were quite anxious to see him, for he was going back to\nGodhead. Maharaja Par1k�it also could understand that the great sages' who\nassembled there were all kind to his f orefathers, the Pa��avas, because of\ntheir devotional service of the Lord. He felt, therefore, grateful to the\nsages for being present there at the last stage of his life, and he felt that it\nwas all due to the greatness of his late forefathers or grandfathers. He felt\nproud, therefore, that he happened to be the descendant of such great\ndevotees. Such pride for the devotees of the Lord is certainly not equal to\nthe puffed up sense of vanity for material prosperity. The first is reality,\nwhereas the other is false and vain.\n\nTEXT 14\n\nmer\n\nqo::t«il\nOi4R'hhR1� •[�lkf+t'Wul( I\n�\\Jjq�c{t\nf;r�\n�\n\n�\n\n� ¥141'411 � 11�\\lll\n\n.\n\ntasyaiva me 'ghasya pariivareso\nvyiisakta-cittasya grhe�v abhik�l)am\nnirveda-mulo dvija-siipa-riipo\nyatra prasakto bhayam iisu dhatte\ntasya-his; eva-certainly; me-mine; aghasya-of the sinful; parii-tr anscendental;avara-mundane; isa[l-controller, the Supreme Lord; vyiisaktaoverly\n\nattached;\n\ncittasya-of\n\nthe\n\nmind; grhe� u-to\n\nfamily\n\naffairs;\n\nabhik§l)am-always; nirveda-mula[l-the.source of detachment; dvija-siipacursing by the briihmal)a; rupa[l- form of; yatra-whereupon; prasakta[l-\n\n", "SB1.3#p0364": "Text 15]\n\nAppearance of Sukadeva Gosvimi\n\n1003\n\none who is affected; bhayam-fearlessness ; iisu-very soon; dhatte-take\nplace.\nTRANSLATION\nThe Supreme Personality of Godhead, the controller of both the\n\ntranscendental and mundane wor lds, has graciously overtaken me in the\nfor m of a brahmll!la's curse. Due to my being too much attached to family\n\nlife, the Lord, in order to save me, has appeared before me in such a way\nthat out of fear only I will detach myself from the world.\nPURPORT\n\nMaharaja Pan\"k�it, although born in a family of great devotees, the\nPa�t}avas, and although securely trained in transcendental attachment for\nthe association of the Lord, still found the allurement of mundane family\nlife so strong that he had to be detached by a plan of the Lord. Such\ndirect action is taken up by the Lord in the case of a special devotee.\nMaharaja Parik�it could understand this by the presence of the topmost\n\ntranscendentalists in the universe. The Lord resides with His devotees, and\n\ntherefore the presence of the great saints indicated the presence of the\nLord. The King therefore welcomed the presence of the great r�is as a\nmark of favor of the Supreme Lord.\nTEXT 15\n\n� qN�Id sri'� f�\n1111 � � t(1��4\\� I\nfi:IJ!lqqt: f(WijaJ4il Cfl\nC::\\l(qJ ilm fil�ll¥1: II �� II\ntam mopayiitam pratiyantu viprii\ngangii ca devi dhrta-cittam iSe\ndvijopasrfitafl. kuhakas tak§ako vii\ndasatv alam giiyata vi.§!lu-giithiifl.\ntam-for that reason; mii-me; upayiitam- taken shelter of; pratiyantujust accept me; vipriifi,-0 briihma!J.as; gangii\n\n-\n\nmothe r Ganges; ca-also;\n\ndeui-direct representative of the Lord; dhrta-taken into; cittam-heart;\niSe-unto the Lord; dvija upasntafl.-cre ated by the briihma!J.a; kuhakafl-\n\n", "SB1.3#p0365": "Srimad-Bhagavatam\n\n1004\n\n[Canto 1, Ch. 19\n\nsomething magical; tak�k�-the snake-bird; vii-either; dasatu-let it bite;\n\nalam-without further delay; gayata-please go on singing; V�'(tu-gatha/:1narration of the deeds of Vi��;tu.\n\nTRANSLATION\n\n0 brahma!138, just accept me as a completely surrendered soul, and\n\nlet mother Ganges, the representative of the Lord, also accept me in that\n\nway, for I have already taken the lotus feet of the Lord into my heart. Let\nthe snake-bird-or whatever magical thing the brahm�a created-bite me\n\nat once. I only desire that you all continue singing the deeds of Lord Vi��;tu.\nPURPORT\n\nAs soon as one is given up completely unto the lotus feet of the Supreme\n\nLord,· he is not at all afraid of death. The atmosphere created by the\n\npresence of great devotees of the Lord on the bank of the Ganges and\n\nMaharaja Pan'\"k�it's complete acceptance of the Lord's lotus feet were\n\nsufficient guarantee to the King for going back to Godhead. He thus\nbecame absolutely free from all fear of death.\nTEXT 16\n\n\\�I'Ail!i4€4wt�\nSIQIT\n(tdJ��! I\n� � ���q�all �\n� m iPft r�: ����\"\npuna5 ca bhiiyad bhagavaty anante\nratil;l prasangas ca tad-iisraye§u\nmahatsu yam yam upayami sr�tim\nmaitry astu sarvatra namo dvijebhya/:1\npunal)-again;ca-and;bhiiyat-let it be;bhagavati-unto Lord Sri Kp:IJ.a;\n\nanante-who has unlimited potency; ratil;l-attracting; prasang�-association; ca-also; tat-His; asraye�u-with\n\nthose\n\nwho\n\nare His devotees;\n\nmahatsu-within the material creation; yam yam-whichever; upayami-1\nmay\n\ntake; sntim-my birth; maitri-friendly relation; astu-let it be;\n\ntra- everywh ere;\n\nsa roa\n\nbrahma'(las.\n\nnam�-my\n\nobeisances;\n\ndvijebhya/:1-unto\n\nthe\n\n", "SB1.3#p0366": "Appearance of Sukadeva Gosvami\n\nText 17)\n\n1005\n\nTRANSLATION\nAgain, offering obeisances unto all you brahma�as, I pray that if I\n\nshould again take my b irth in the material world I will have complete\n\nattachment to the unlimited Lord ��a, association with His devotees\nand friendly relations with all living beings.\n\nPURPORT\nThat a devotee of the Lord is the only perfect living being is explained\n\nherein by Mahariija Parik�it. A devotee of the Lord is no one's enemy,\nalthough there may be many enemies of a devotee. A devotee of the Lord\n\ndoes not like to associate with non-devotees, although he has no enmity\n\nwith them. He desi�:es association with the devotees of the Lord. This is\n\nperfectly nat ural because birds of the same feather mix together. And the\nmost important function of a devotee is to have complete attachment for\nLord Sri Kr��a, the father of all living beings. As a good son of the father\n\nbehaves friendly with all his other brothers, so also the devotee of the\nLord, being a good son of the supreme father, Lord Kfll�a, sees all other\n\nliving beings in relation with the supreme father. He tries to bring back the\n\nupstart soilS of the father to a saner stage and to get them to accept the\n\nsupreme fatherhood of God. Maharaja Parik�it was certainly going back to\n\nGodhead, but even if he were not to go back, he prayed for a pattern of\n\nlife which is the most perfect way in the material world. A pure devotee\ndoes not desire the company of a personality as great as Brahma, but he\n\nprefers the association of a petty living being, provided he is a devotee of\nthe Lord.\n\nTEXT 17\n\n�\n\n�\n\n(liiiQiq('lt('*':\n\n311�\"'� m �: ,\n:aa:•\"'a(C(t �011� �\n('lflJ\\'4�1:\n\n((1Wf;q(ij¥U(: II �\"II\n\niti sma riijiidhyavasaya-yuktafi.\npriicina-miile�u kuse�u dhirafi.\nudanmukho dak�i!la-kiila iiste\nsamudra-patnyiifi. sva-suta-nyasta-bhiirafi.\n\n", "SB1.3#p0367": "Srimad-Bhagavatam\n\n1006\n\n[Canto 1, Ch. 19\n\niti-thus; sma-as in the past; raja-the King; adhyavasaya-persever ance;\nyukta�-being engaged; priicina-eastern; mule�u- with the root; kuse�uon a seat made of kusa straw; dhi\"ra[l-self-controlled; udanmuk ha[l - facing\nthe northern side; dak�irw- on the southern; kula-bank; aste-situated;\nsamudra-the sea; patnya�-wife of (the Ganges); sva-own; suta-son ;\nnyasta-given over; bhiira�-the charge of administration.\n\nTRANSLATION\nIn perfect self-control Maharaja Pan�it sat down on a seat of straw,\nwith straw-roots facing the east, placed on the southern bank of the\nGanges, and he himself faced the north. Just previously he had given\ncharge of his kingdom over to his sons.\nPURPORT\nThe River Ganges is celebrated as the wife of the sea. The seat of kusa\nstraw is considered to be sanctified if the straw is taken out of the earth\ncomplete with root, and if the root is pointed towards the east it is\nconsidered to be auspicious. Facing the north is still more favorable for\nattaining spiritual success. Maharaja Pan\"'k�it handed over the charge of\nadministration to his son before leaving home. He was thus fully equipped\nfor all f avorable conditions.\n\nTEXT 18\n\n�\n\nlil\n\n6M'il(�q(%\n\nsu�q�� AA �qijft: 1\n\n�\n\n·� �1\\Mwt �� Ql�tt �: II� �II\n\nevam ca tasmin nara-deva-deve\npriiyopavi§te divi deva-sanghii�\nprasasya bhumau vyakiran prasunair\nmuda muhur dundubhaya5ca nedu�\nevam-thus; ca-and; tasmin-in that; nara-deva-deve-upon the King's;\npraya- upavi�te-being engaged in fasting to death; divi-in the sky; deva­\n\ndemigods; sangha�-all of them; prasasya- h aving praised the action;\n\n", "SB1.3#p0368": "Text 19)\n\nAppearance of Sukadeva Gosvami\n\n1007\n\nbhiimau-on the earth; vyakiran - scattered; prasiin ai�-with flowers; mudiiin pleasure; muhuft-continually; dundubhayafl-celestial drums; ca-also;\nnedufl-beaten.\nTRANSLATION\nThus the King, Maharaja Pan�it, sat to fast until death. All the demi­\n\ngods of the higher planets praised the King's actions and in pleasure\n\ncontinually scattered flowers over the earth and beat celestial drums.\nPURPORT\n\nEven up to the time of Maharaja Par�it there were interplanetary\ncommunications, and the news of Maharaja Pan\"k�it's fasting unto death to\nattain salvation reached the higher planets in the sky where the intelligent\ndemigods live. The demigods are more luxurious than human beings, but\nall of them are obedient to the orders of the Supreme Lord. There is no\none in the heavenly planets who is an atheist nonbeliever. Thus any devotee\nof the Lord on the surface of the earth is always praised by them, and in\nthe case of Maharaja Par�it they were greatly delighted and thus gave\ntokens of honor by scattering flowers over the earth and by beating\ncelestial drums. A demigod takes pleasure in seeing someone go back to\nGodhead. He is always pleased with a devotee of the Lord, so much so\nthat by his adhidaivic powers he may help the devotees in all respects. And\nby their actions, the Lord is pleased with them. There is an invisible chain\nof complete cooperation between the Lord, the demigods and the devotee\nof the Lord on earth.\nTEXT 19\n\n� l\n\n(1Jlql41ijl\n\nit\n\n���i('IWIU I\n�:\nSl�last«fi�ijl(l\n��\n����II\n�\n\nmahar§ayo vai samupiigatii ye\nprasasya siidhv ity anumodamiiniifl\niicufl prajiinugraha-sl a-siirii\nyad uttama-sloka-gur.iibhiriipam\n\n", "SB1.3#p0369": "[Canto 1, Ch. 19\n\nSrimad-Bhigavatam\n\n1008\nmaha r§ ayaft-the\n\ngreat sages; vai-as a matter of course; samupiigatiift­\n\nassembled there; ye-;-those who; prasasya-by praising; .siidhu-quite all\nright; i ti- thus; anumodamiiniift-all approving; u cufl-said; prajiinugrahadoing good to the living being; s'ila-siiriifl-qualitatively powerful; yatbecause; uttama-sloka-one who is praised by selected poems; gur.aabhirupam-as beautiful as godly qualities.\n\nTRANSLATION\nAll the great sages who were assembled there also praised the decision\n\nof Maharaja Pan�it and they expre ssed their approval by saying, \"Very\ngood.\" Naturally the sages are inclined to do good to common men, for\n\nthey have all the qualitative powers of the Supreme Lord. Therefore they\nwere very much pleased to see Maharaja P�it, a devotee of the Lord,\n\nand they spoke as follows.\n\nPURPORT\nThe natural beauty of a living being is enhanced by rising up to the\nplatform of devotional service. Maharaja PanK.�it was absorbed in attachment for Lord Kr��a. Seeing this, the great sages assembled were very\npleased, and they expressed their approval by saying, \"Very good.\" Such\nsages are naturally inclined to do good to the common man, and when\nthey see a personality like Maharaja Par\"ik�it advance in devotional service,\ntheir pleasure knows no bound, and they offer all blessings in their power.\nDevotional service of the Lord is so auspicious that all demigods and sages,\n\nup to the Lord Himself, become pleased with the devotee, and therefore\n\nthe devotee finds everything auspicious. All inauspicious matters are\nremoved from the path of a progressive devotee. Meeting all the great sages\n\nat the time of death was certainly auspicious for Maharaja Parik�it, and\nthus he was blessed by the so-called curse of a b riihmara s boy.\n'\n\nTEXT 20\n\n91\n\n(11Jfif�4 �\nPJi (1¥4W*�! I\n�\n\nqJ\n\n�\n\nitsU4Rt;f\n�\n\n(11:1f�a:a!\n\n�·�1'4�41�1•m IJ�oll\n\n", "SB1.3#p0370": "Text 20)\n\nAppearance of Sukadeva Gosvami\n\n1009\n\nna vii idam riijar�i-varya citram\n\nbhavatsu kr�f!am samanuvrate�u\n\nye 'dhyiisanam riija-kirita-ju�tam\n\nsadyo jahur bhagavat-piirsva-kiimiib,\n\nna-neither; vii-like this; idam-this; riijar§i-saintly king; varya-the\nchief; citram-astonishing; bhavatsu-unto you all; kf$1Jam-Lord Kp�Qa;\nsamanuvrate$u-unto those who are strictly in the line of; ye-who;\n\nadhyiisanam-seated on the throne; raja-kinta-helmets of kings; ju$tam­\n\ndecorated; sadyab,-immediately;jahub,-gave up; bhagavat-the Personality\nof Godhead;piirsva-kiimiib,-desiring to achieve association.\nTRANSLATION\n[The sages said:) 0 chief of all the saintly kings of the P��u dynasty\n\nwho are strictly in the line of Lord Sri Kr�a! It is not at all astonishing\n\nthat you give up your throne, which is decorated with the helmets of\n\nmany kings, to achieve eternal association with the Personality of Godhead.\nPURPORT\nFoolish politicians who hold political administrative posts think that the\n\ntemporary posts they occupy are the highest material gain of life, and\ntherefore they stick to that post even up to the last moment of life without\n\nknowing that achievement of liberation as one of the associates of the Lord\n\nin His eternal abode is the highest gain of life. The human life is meant for\nachieving this end. The Lord has assured us in the Bhagavad-gitii many\n\ntimes that going back to Godhead, His eternal abode, is the highest achieve­\n\nment. PrahHida Maharaja, while praying to Lord Nrsimha, said, \"0 my\nLord, I am very much afraid of the materialistic way of life, and I am not\n\nthe least afraid of Your present ghastly ferocious feature as Nrsirhhadeva.\n\nThis materialistic way of life is something like a grinding stone, and we are\n\nbeing crushed by it. We have fallen into this horrible whirlpool of the\ntossing waves of life, and thus, my Lord, I pray at Your lotus feet to call\n\nme back to Your eternal abode as one of Your servitors. This is the summit\n\nliberation of this materialistic way of life. I have very bitter experience of\nthe materialistic way of life. In whichever species of life I have taken birth,\ncompelled by the force of my own activities, I have very painfully experi­\n\nenced two things, namely separation from my beloved and meeting with\n\n", "SB1.3#p0371": "Srimad-Bhagavatam\n\n1010\n\n[Canto I, Ch. 19\n\nwhat is not wanted. And to counteract them, the remedies which I undertook were m ore dangerous than the disease itself. So I drift from one\npoint to another birth after birth, and I pray to You therefore to give me\na shelter at Your lotus feet.\" The Pap.�ava kings, who are more than many saints of the world, know\nthe bitter results of the materialistic way of life. They are never captivated\nby the glare of the imperial throne they occupy, and they seek always the\nopportunity of being called by the Lord to associate with Him eternally.\nMaharaja Parik�it was the worthy grandson of Maharaja Yu�thira.\nMaharaja YudhiJ?thira gave up the imperial throne to his grands on, and\nsimilarly Maharaja Pan�it, the grandson of Maharaja Yudhi�thira, gave up\nthe imperial throne to his son ]anamejaya. That is the way of all the kings in\nthe dynasty because they are all strictly in the line of Lord Kr�p.a. Thus the\ndevotees of the Lord are never enchanted by the glare of materialistic life,\nand they live impartially, unattached to the objects of the false illusory\nmaterialistic way of life.\nTEXT 21\n\n�\n\n� 6N�(I41t�\nmt �·EI((ij, t«N 1\nitct 1ft W(':f\\ very sweet to hear, full of\n\nmeaning and appropriately presented as perfectly true. So after hearing\nthem, Maharaja Pari�it, desi ring to hear of the activities of Lord Sri\nK��a, the Personality of Godhead, congratulated the great sages.\nTEXT 23\n\n��\n\n«1\n\n� � �I\n..\"�911Jl'SI � Cfi�\nq(l�Q&¥11€¥4\\n�'( II�� II\n�\nsamagata!z sarvata eva sarve\nveda yatha murti-dharas tri-pr§the\nnehatha namutra ca kascanartha\nrte paranugraham atma-sllam\nsamiigata!z-assembled; sarvata!z-from all directions; eva-certainly;\nsarve-all of you; vediifz-supreme knowledge; yatha-as; miirti-dharii/lpersonified; tri-p!§the-on the ·planet of Brahma (which is situated above\nthe three planetary systems, namely the upper, intermediate and lower\nworlds); na-not; iha-in this world; atka-thereafter; na-nor; amutra-in\nthe other world; ca-also; kascana-any other; artha/l-interest; rte-save\nand except; para-others; anugraham-doing good to; atma-sl am-own\nnature.\nTRANSLATION\nThe King said:\n\n0 great sages, you have all very kindly assembled\n\nhere, having come f rom all parts of the universe. You are all as good as\n\nsupreme knowledge personified, who resides in the planet above the three\n\n", "SB1.3#p0374": "Text 24]\n\nAppearance of Sukadeva Gosviimi\n\n1013\n\nworlds [ Satyaloka]. Consequently you are naturally inclined to do good to\nothers, and but for this you have no interest, either in this life or the next.\nPURPORT\nSix kinds of opulences, namely wealth, strength, fame, beauty, knowledge and renunciation, are all originally the different attributes pertaining\nto the Absolute Personality of Godhead_ The living beings, who are part\nand parcel entities of the Supreme Being, have all these attributes partially,\nup to the full strength of seventy-eight percent. In the material world these\nattributes (up to seventy-eight percent of the Lord's attributes) are covered\nby the material energy, as the sun is covered by a cloud. The covered\nstrength of the sun is very dim, compared to the original glare, and\nsimilarly living beings with such attributes become almost extinct from\ntheir original color_ There are three planetary systems, namely the lower\nworlds, the intermediate worlds and the upper worlds_ The human beings\non earth are situated at the beginning of the intermediate worlds, but\nliving beings like Brahma and his contemporaries live in the upper worlds,\nof which the topmost is Satyaloka. In Satyaloka the inhabitants are fully\ncognizant of Vedic wisdom, and thus the mystic cloud of material energy\n\nis cleared, and therefore they are known as the Vedas personified. Such\npersons, being fully a ware of knowledge both mundane and transcendental,\nhave no interest in either the mundane or transcendental worlds. They are\npractically desireless devotees. In the mundane world they have nothing to\nachieve, and in the transcendental world they are full in themselves_ Then\nwhy do they come to the mundane world? They descend on different\nplanets as messiahs by the order of the Lord to deliver the fallen souls. On\nthe earth they come down and do good to the people of the world in\ndifferent circumstances under different climatic influences. They have\nnothing to do in this world save and except reclaim the fallen souls rotting\nin material existence, deluded by material energy.\n\nTEXT 24\n\nmllf �:\n\n'l4'f4ill¥i �\n\n� finn (Rit�(lliUt( I\n(1€fktcwtl fJC4441�1f �\n� � (1'5114t�ijlfiJ�'fil: 11�\\l·ll\n\n", "SB1.3#p0375": "[Canto 1, Ch. 19\n\nSrimad-Bhagavatam\n\n1014\n\ntatas ca val} prcchyam imam viprcche\nviSrabhya viprii iti krtyatiiyiim\n\nsarviitmanii mriyamiirwis ca krtyam\n\nsuddham ca tatriimrsatiibhiyuktiil;l\n\ntatal}-as such; ca-and; val;l-unto you; prcchyam-that which is to be\n\nasked; imam-this; viprcche-beg\n\nto ask you; viSrabhya-trustworthy;\n\nvipriil;l-briihmarws; iti-thus; krtyatiiyiim-out\n\nof all different duties;\n\nsarva-iitmanii-by every one; mriyamii!'lail;l-especially those who are just\nabout to die; ca-and; krtyam-dutiful; suddham-perfectly correct; ca­\n\nand; tatra-therein; iimrsata-by complete deliberation; abhiyuktiil;l-just\n\nbefitting.\n\nTRANSLATION\n\n0 trustworthy briihmaJ)as, I now ask you about my immediate duty.\n\nPlease, after proper deliberation, tell me of the unalloyed duty of everyone\n\nin ail circumstances, and specifically of those who are just about to die.·\nPURPORT\n\nIn this verse the King has placed two questions before the learned\n\nsages. The first question is wha t is the duty of everyone in all circum­\n\nstances, and the second question is what is the specific duty of one who is\n\nto die very shortly. Out of the two, the question relating to the dying man\n\nis most important because everyone is a dying man, either very shortly or\n\nafter one hundred years. The dura tion of life is immaterial, but the duty\nof a dying man is very important. Maharaja PanK.�it placed these two\n\nquestions before Sukadeva Gosvami also on his arrival, and practically the\n\nwhole of the Srimad-Bhiigavatam, beginning from the Second Canto up to\n\nthe last Twelfth Canto, deals with these two questions. The c onclusion\n\narrived at thereof is that devotional service of the Lord Sri Kr�p.a, as i t is\n\nconfirmed by the Lord Himself in the last phases of the Bhagavad-gitii, is\nthe last word in relation to everyone's permanent duty in life. Maharaja\n\nParik�it was already aware of this fact, but he wanted the great sages\n\nassembled there to unanimously give their verdict on his conviction so\n\nthat he might be able to go on with his confirmed duty •without contro­\n\nversy. He has especially mentioned the word suddha, or perfectly correct.\nFor transcendental realization or self-realization, many processes are rec­\n\nommended by various classes of philosophers. Some of them are first-class\n\nmethods, and some of them are second- or third-class methods. The first-\n\n", "SB1.3#p0376": "Appearance of Sukadeva Gosvami\n\nText 25)\n\n1015\n\nclass method demands that one give up all other methods and surrender\n\nunto the lotus feet of the Lord and thus be saved from all sins and their\nreactions.\n\nTEXT 25\n\n�\nt«t\"0)0l4i\n\n��\n��\n\nOiq((t�:s(t\n\n•n+ta+tr-il�: 1\n\nf.t:jR1l+tgit\n��:\n\n���\"'\"\n\ntatriibhavad bhagaviin vyiisa-putro\n\nyadrcchayii giim atamiino 'napek�a�\n\nalak�ya-lingo nija-liibha-tu�to\n\nvrtas ca biilair avadhiita-ve�aft\n\ntatra-there; abhavat-appeared; bhagaviin-powerful; vyiisa-putra�-son\n\nof Vyasadeva;yadr-is as; icchayii-one desires;giim-the earth; atamiina�­\n\nwhile traveling; anapek�a�-disinterested; alak�ya-unmanifested; linga�­\n\nsymptoms; nija-liibha-self-realized; tu�tafi--satisfied; vrta�-surrounded\n\nby; ca-and; biila*-by children; avadhiita-neglected by others; ve�a�dressed.\n\nTRANSLATION\nAt that moment there appeared the powerful son of Vyasadeva who\ntraveled over the earth disinterested and satisfied with himself. He did not\nmanifest any symptoms of belonging to any social order or status of life.\n\nHe was surrounded with women and children, and he dressed as if others\nhad neglected him.\n\nPURPORT\nThe word Bhagaviin is sometimes used in relation with some of the great\n\ndevotees of the Lord, like Sukadeva Gosviimi. Such liberated souls are\n\ndisinterested in the affairs of this material world because they are selfsatisfied by the great achievements of devotional service. As explained\nbefore, Sukadeva Gosvam'i never accepted any formal spiritual master,\n\nnor did he undergo any formal reformatory performances. His father,\nVyasadeva, was his natural spiritual master because he heard Srimad­\n\nBhiigavatam from him. After this, he became completely self-satisfied.\n\n", "SB1.3#p0377": "Srlmad-Bhagavatam\n\n1016\n\n[Canto 1, Ch. 19\n\nThus he was not dependent on any formal process. The formal processes\n\nare necessary for those who are expected to reach the stage of complete\n\nliberation, but Sri Sukadeva Gosvam.i was already in that status by the\ngrace of his father. As a young boy he was expected to be properly dressed,\n\nbut he went about naked and was disinterested in social customs. He was\n\nneglected by the general populace, and inquisitive boys and women sur­\n\nrounded him as if he were a madman. He thus appears on the scene while\ntraveling on the eartn on his own accord. It appears that to the inquiry of\n\nMaharaja Pan�it, the great sages were not unanimous in their decision as\nto what was to be done. For spiritual salvation there were many prescrip­\n\ntions according to the different modes of different persons. But the\nultimate aim of life is to attain the highest pedectional stage of devotional\n\nservice of the Lord. As doctors differ, so also sages differ in their different\nprescriptions. While such things were going on, the great powerful son of\nVyasadeva appeared on the scene.\n\nTEXT 26\n\nd\n\n(tt!i!4 M¥tl(qla;4i\\(iieltiQwi't�•ll\"'4(\n\n;m�tam d vyf¥ta-var�am su-kumiira-piidakaroru-biihv-arhsa-kapoln-giitram\nciirv-iiyatiik�onnasa-tulya-karrwsubhrv-iinanam kambu-sujiita-ka!ltham\ntam-hi m; d uyf¥ta-sixteen; var�am-years; su-kumiira-delicate; piidalegs; kara-hands; urn-thighs; biihu-arms; arhsa-shou lde rs ; kapola-fore\n\nhead; giitram-body ; ciiru-beautiful; iiyata-broad; ak�a\n\n-\n\n­\n\n- eyes; unnasa­\n\nhigh nose; tulya-similar; kaT'{la ears; subhru-nice brows; iinanam-face;\n\nkambu-conchshell; sujiita-nicely built; ka!ltham-neck.\n\nTRANSLATION\nThis son of Vyasadeva was only sixteen years old. His legs, hands,\nthighs, arms, shoulders, forehead and the other parts of his body were all\n\n", "SB1.3#p0378": "Appearance of �ukadeva Gosvami\n\nText 27]\n\n1017\n\ndelicately formed. His eyes were beautifully wide, and his nose and ears\nwere highly raised. He had a very attractive face, and his neck was well\nformed and beautiful like a conchshell.\nPURPORT\nA respectable personality is described beginning with the legs, and this\n\nhonored system is observed here with Sukadeva Gosvami. He was only\n\nsixteen years of age. A person is honored for his achievements and not for\nadvanced age. A person can be older by experience and not by age. Sri\n\nSukadeva Gosvami, wh o is described herein as the son of Vyasadeva, w as\nby his knowledge m ore experienced than all the sages present there, although he was only sixteen years old.\nTEXT 27\n\nPl•('liit!\n���¥tlctd'11flf at�ct--one of the four ages of the universe.\n\n", "SB1.3#p0402": "Sanskrit Pronunciation Guide\n\nVowels\n\n(i �u �u �r stlr\nQ: ai an al) au\n0\n\n.:. ril (anusviira)\n\n: 1;t (visarga)\n\nConsonants\n\nGutturals:\n\nCfi ka\n\n� kha\n\nilga\n\nPalatals:\n\n� ca\n\n� cha\n\nCerebrals:\n\net a\n\nDentals:\n\n�ria\n\n�ja\n\n� gha\n\"'jha\n\n5{ ria\n\n?; tha\n\n:g �a\n\n�� a\n\ntJT I}a\n\na ta\n\ntJ tha\n\n� da\n\n� dha\n\n;::rna\n\nLabials:\n\nq pa\n\nq) pha\n\ni( ba\n\nl{bha\n\n� rna\n\nSemivowels:\n\nCf ya\n\n{ ra\n\n� Ia\n\nq va\n\nSibilants:\n\n�Sa\n\nE(p\n\n�sa\n\nAspirate:\n\n� ha\n\nS=\n\n•\n\n(avagraha)- the apostrophe\n\n1be vowels above should be pronounced as follows:\n\na - like the a in organ or the u. in but\na - like the ii in far but held twice as long as a.\ni - like the i in pin.\n- like the iin pique but held twice as long as i.\nI\nu - like the u in push.\n1045\n\n", "SB1.3#p0403": "1046\nu - like the u in rule but held twice as long as u.\nr\nlike the ri in Rita (but more like French ru).\nr - same as ri but held twice as long.\n-\n\n\\ - like lree (lruu).\ne - like the e in they.\nai - like the ai in aisle.\no - like the o in go.\nau-\n\nlike the ow in how.\n\nril (anusviira) - a resonant nasal like the n in the French word bon.\ntt (visarga) a final h-sound: atJ is pronounced like aha; iQ like ihi.\n-\n\nThe consonants are pronounced as follows:\nk - as in kite\ng\n\n-\n\nas m\n\nri\n\n-\n\nas\n\nkh- as in Eckhart\n\ngtve\n\ngh- as in dig-hard\n\nin sing\n\nc\n\nch - as in staunch-heart\n\nj\n\njh - as in hedgehog\n\nii\n\nt\n\n-\n\nas in tub\n\nQ\n\n-\n\nas\n\nin chair\n\n-\n\nas\n\n-\n\nas\n\nin joy\n\n-\n\nas\n\nin canyon\n\nth - as in light-heart\n\nrn a (prepare to say\n\nthe r and say na ) .\n\n«;;ha- as in red-hot\n\nI)\n\n-\n\nas\n\nin dove\n\nCerebrals are pronounced with tongue to roof of mouth, but the following\ndentals are pronounced with tongue against teeth:\nt\n\n-\n\nas\n\nin tub but with tongue against teeth.\n\nth - as in light-heart but tongue against teeth.\nd - as in dove but tongue against teeth.\n\ndh- as in red-hot but with tongue against teeth.\nn - as in nut but with tongue in between teeth.\np - as m pme\nph- as in up-hill (not f)\nb\n\n-\n\nas\n\nin bird\n\nbh- as in rub-hard\n\nm - as in mother\n\ny - as in yes\n\nr - as m run\n\nI\n\nv - as in vine.\n\ns - as in s un\n\n.\n\n-\n\nas\n\nin light\n\n8 (palatal) - as in the s in the German word sprechen\n�(cerebral)\n\n-\n\nas\n\nthe sh in shine\n\nh - as in home\nThere is no strong accentuation of syllables in Sanskrit, only a flowing\nof short and long (twice as long as the short) syllables.\n\n", "SB1.3#p0404": "Index of Sanskrit Verses\n\nThi\n\nindex constitutes a complete listing of the first and third lines of each of the Sanskrit verses of the\n\nFirst Canto of $rimad-Bhagavatam, arranged in English alphabetical order. In the first column the Sanskrit\ntransliteration is given, and in the second and third columns respectively the chapter-verse references and\npage number for each verse are to be found.\n\nA\nabbhak�a upasantatmii\niibh�atainan abhinandya yuktiin\nabhidravati miim iSa\nabhimanyu-sutam sii.ta\nabhisangamya vidhivat\nabhii.ta-pii.rva{l sahasa\nabhyacafitfinuriigiisrai{l\nabhyarthitas tadii tasmai\nabibhrad-aryamii da(ljlam\nabrohma(lyii nrpa-vyiija{l\nadan me jiianam aiSvaryam\nadharmiimsais trayo bhagna[l\nadhijahur mudarit rojiiafl\nadhikramanty anghribhir iihrtam\nadhovadanam abbindii.n\nadhvany urukrama-parigraham\nadhyagiin mahad iikhyiinam\nadrfitasruta-vastutviit\nadyaiva rojyarit balam rddha-kosam\nagnir nisrflto dattas ca\nagrecaro mama vibho ratha\nagre gunebhyo jagad-atmaniSvare\nahaituky aprotihata\naharit cadhyagamarit tatro\naharit ca tad-brahma-kule·\naham ca tasmai mahatarit mahiyase\naharit hi pnto 'ryama(lo bhavadbhifl\naharit purotitabhave 'bhavam mune\naha raja dharma-sutaft\naha�ye siras tasya\naharta4o 'svamedhlinam\n\n13.53\n\n722\n\n19.22\n\n1011\n\n8.10\n\n383\n\n4.9\n\n199\n\n13.5\n\n668\n\n18.29\n\n961\n\n9.11\n\n452\n\n17.38\n\n918\n\n13.15\n\n679\n\n17.27\n\n907\n\n5.39\n\n276\n\n17.24\n\n904\n\n12.6\n\n613\n\n14.38\n\n760\n\n14.23\n\n748\n\n15.20\n\n796\n\n7.11\n\n333\n\n3.32\n\n172\n\n19.3\n\n987\n\n13.24\n\n690\n\n15.15\n\n787\n\n10.21\n\n532\n\n2.6\n\n90\n\n3.44\n\n187\n\n6.8\n\n286\n\n6.25\n\n301\n\n18.23\n\n955\n\n5.23\n\n254\n\n8.47\n\n431\n\n7.38\n\n357\n\n12.25\n\n645\n\nahartiismi bhujarit sak�at\nahastani sa-hastanam\naho adharma{l piiliinam\nalto adya vayam brahman\naho alarit sliighyatamam yado{l\naho batiiritho mahad adya te\naho bata svar-yasasas tiraskari\naho deva�ir dhanyo 'yam\naho ka�tam aho 'nyiiyyam\naho mahiyasi janto{I\naho maya nicam aniirya-vat krtam\naho me pa§yatiijiiiinam\naho nrloke piyeta\naho saniitha bhavata sma\naho suriidin hrta-yajiia-bhiigiin\naho vayarit dhanyatamii nrpii(liim\naho vayam janma-bhrto 'dya\niihii.ta iva me sighrom\nahii.to bhagavan rojiiii\niijahariisva-medhiirits trin\najarit prajiitarit jagata{l siviiya tat\najiinann api saritftaram\najiinatam ivanyonyam\najas tvam asya k�emiiya\najata-satrav abhavan\najata-satru[l krta-maitro hutagni[l\najata-satru[l prtanam\najata-satrurit protyii.ca\nakaro� sacivarit dii.tam\niikhyahi vr�a bhadrarit va{l\nakhyahy-anantacaritopapannam\niikhyatany apy adhitani\n\n1047\n\n17.15\n\n893\n\n13.47\n\n716\n\n18.33\n\n965\n\n19.32\n\n1022\n\n10.26\n\n541\n\n18.41\n\n972\n\n10.27\n\n542\n\n6.38\n\n315\n\n9.12\n\n453\n\n13.23\n\n689\n\n19.1\n\n985\n\n8.48\n\n432\n\n16.8\n\n844\n\nll.8\n\n562\n\n16.20\n\n857\n\n19.13\n\n1001\n\n18.18\n\n948\n\n6.33\n\n309\n\n12.35\n\n659\n\n16.3\n\n838\n\n5.21\n\n251\n\n7.20\n\n342\n\n15.23\n\n798\n\n8.33\n\n413\n\n10.6\n\n519\n\n13.31\n\n699\n\n10.32\n\n549\n\n13.36\n\n704\n\n9.20\n17.13\n\n462\n891\n\n18.17\n\n947\n\n1.6\n\n62\n\n", "SB1.3#p0405": "1048\nakrii.ras cograsenas ca\nalabdha-miino 'vajntita�\nalabdha-t.�a-bhumy-iidi�\ntilak§aye bhavatim antartidhim\nalak1ya-lingo nija-ltibha-tu�ta�\nalak§yamii fle nara-deva-ntimni\nalak�yam sarva-bhuttintim\nalankrtam pii�·kumbha�\ntilokya vadanam sakhyu�\ntimantrya ctibhyanujntita�\ntimantrya pti[l{iu·putrtims ca\ntimantrya vi[ltim ra!layan\ntimayo ywca bhUttintim\nambii ca hata-putrti 'rtti\nambti vti hata-putrtirtti\namuni panca sthtintini hi\nantiga�sv iha bhute�u\nantima rii.piitmani rii.pa\ntinanda samplave !ina�\nananya puru§a inohi�\ntinarttin bhtirgavopiigtic\ntinartiin sa upaurajya\nanarthopaiamam stik�tit\nanavek�amiiflO niragtit\nandha� puraiva vadhira�\nailgu�!ha-miitram amalam\nanta�-prav4ta tibhtiti\nanta�sthafr sarva-bhuttintim\nantar bahii ca loktims trin\nantarhitasya smarati visH!ti\nantaro 'nantaro bhtiti\nanugrahtid bhagavatafl\nanugraham manyamiinafl\nanugrahtin mahti-vi�!lofl\nanuvartitti svid yaiasti\nanvtidravad damsita ugraanvagacchan rathair vipriifr\nanvavocan gami§yanta�\niinvik§ikim alarkiiya\nanyiiS ca jtimayafl pii!lflo�\nanyathii te vyakta-gatefl\nanye ca devar§i-brahmaf1i-\n\nSrimad-Bhigavatam\n1l.l6\n\n570\n\n14.39\n\n761\n\n18.28\n\n960\n\n16.19\n\n856\n\n19.25\n\n1015\n\n18.43\n\n974\n\n8.18\n\n391\n\n11.15\n\n569\n\n7.52\n\n369\n\n10.8\n\n521\n\n8.7\n\n381\n\n6.37\n\n314\n\n5.33\n\n268\n\n13.33\n\n701\n\n13.39\n\n707\n\n17.40\n\n922\n\n17.15\n\n893\n\n10.22\n\n534\n\n6.17\n\n293\n\n14.21\n\n747\n\n10.35\n\n551\n\n11.1\n\n555\n\n7.6\n\n324\n\n15.43\n\n824\n\n13.22\n\n688\n\n12.8\n\n616\n\n2.31\n\n128\n\n8.14\n\n387\n\n6.31\n\n307\n\n16.23\n\n863\n\n13.48\n\n718\n\n18.1\n\n929\n\n6.10\n\n287\n\n6.31\n\n307\n\n12.18\n\n629\n\n7.17\n\n339\n\n9.2\n\n440\n\n5.30\n\n264\n\n3.11\n\n148\n\n13.4\n\n664\n\n19.36\n\n1026\n\n19.11\n\n999\n\nanye ca kiir�!li-pravarti�\nanye ca munaya� suta\nanye ca munayo brahman\nanye 'pi ctiham amunaiva\nanyonyam tisit sanjalpa�\napii[l{iavam idam kartum\ntippanna� samsrtim ghortim\naptipe1u sva-bhrtye§u\napare vasudevasya\napasyan sahasottasthe\napasyat puru�am pur[lam\niipiiyayati govinda\naptiyayat surtin anytin\napi devar�i[ltidiHa�\napi mayy akrta-prajne\napi me bhagavtin prita�\nap. na� suhplas tiita\napipalad dharma-raja�\napi smaranti kusalam\napi. smaratha no yu�matapi. svasty tisate sarve\napi.svit pary!l-bhunkthtis tvam\napivyadarianam sytimam\ntiplutii hari-piidtibjaapramii!la-vido bhartu�\napramatta� pramatte�u\napratarkytid anirdesytit\naprcchad vividhtin dharmiin\ntipuryamii!lafl pi.trbhi�\napy adya nas tvam sva-krtehita\napy e�a vamsytin rtijar�in\ntirabdha-karma·nirvti!lafl\narak§attim vyasanata�\narak§yamiiflti� striya urvi btiltin\narhaf1am upapeda ik1a!liya�\narjun� sahasti '}niiya\niiruroha ratham kaiicit\nasamJianna ivtibhiiti\niisamsamiina� samalam\ntisan sapatna-vijaya�\ntisate kusalam kaccit\nasau gu11amayair bhiivaifl\n\n14.31\n\n752\n\n1.7\n\n63\n\n9.8\n\n448\n\n15.12\n\n783\n\n10.20\n\n531\n\n8.11\n\n384\n\n1.14\n\n71\n\n18.47\n\n979\n\n8.33\n\n413\n\n6.18\n\n294\n\n7.4\n\n319\n\n18.12\n\n940\n\n3.17\n\n154\n\n14.8\n\n737\n\n13.33\n\n701\n\n19.35\n\n1025\n\n13.11\n\n675\n\n12.4\n\n610\n\n14.33\n\n753\n\n13.8\n\n670\n\n14.33\n\n753\n\n14.43\n\n765\n\n12.8\n\n616\n\n8.2\n\n376\n\n11.39\n\n604\n\n18.8\n\n936\n\n17.20\n\n899\n\n9.25\n\n468\n\n12.31\n\n653\n\n8.37\n\n419\n\n12.18\n\n629\n\n6.28\n\n304\n\n13.34\n\n702\n\n16.21\n\n860\n\n9.41\n\n496\n\n7.55\n10.8\n\n372\n521\n\n4.30\n\n217\n\n13.33\n\n701\n\n14.9\n\n738\n\n14.29\n\n750\n\n2.33\n\n130\n\n", "SB1.3#p0406": "1049\n\nSanskrit Verse Index\niisinii dirgha-satrepa\niisino 'pa u.pasp.riya\nasirbhir yu.jyamiin o 'nyaifl\na$raddadhiiniin ni�sattviin\niisraya� saroa-bhiitiiniim\nasrg var�nti jalada�\nasru.tya tad ni-gapa-vacaft\na5rilyantiisi.§a� satyii�\na�tame meru.devyiim tu.\niiste 'dhu.nii sa raja�*\niiste sasnu.�a� k�emam\niiste yadu.-kultimbhodhtiu.\nastra-gramas ca bhavatti\nastram brahma-siro mene\nastrii{ly amogha-mahimiini\nastra-tejaft sva-gadayii\nasty eva me saroam idam\niiSvii sya ciisvapiikebhya�\na5vatthiimnopasr�tena\nasyiinu.bhiivam bhagavii n\nata enam vadhi�yiimi\natal;t param yad avyaktam\natal;t prcchiimi samsiddhim\nala� pu.mbhir dvija-sre�thiil;t\nataft siidho 'tra yat siiram\natha duriigatiin sau.ri{l\nathaitiini na seveta\nathiijagiima bhagaviin\nathiikhyiihi harer dhlman\nathiipi yat-piidanakhiivasmam\natharviingirasiim iislt\nathiisau. yu.ga-sandhyiiyiim\natha tam su.kham iis1na{l\natha te samparetiiniim\nathiivabhii�e bhagaviin\nathavii deva-miiyiiyiil;t\nathaviisya padiim-bhoja\nathiivisat sva-bhavanam\natha viSve§a viSviitman\natheha dhanyii bhagavanta\nathoc!iclm diSam yiitu\natho mahii-bhiiga bhaviin\n\n1.21\n\n79\n\n7.3\n\n319\n\n11.23\n\n580\n\n4.17\n\n207\n\n12.23\n\n640\n\n14.16\n\n744\n\n19.22\n\n1011\n\n10.19\n\n530\n\n3.13\n\n150\n\n17.44\n\n925\n\n14.27\n\n750\n\n14.35\n\n756\n\n7.44\n\n363\n\n7.19\n\n341\n\n15.16\n\n788\n\n12.10\n\n618\n\n5.5\n\n226\n\n11.22\n\n579\n\n12.1\n\n607\n\n9.19\n\n461\n\n17.11\n\n888\n\n3.32\n\n172\n\n19.37\n\n1027\n\n1.13\n\n101\n\n1.11\n\n67\n\n10.33\n\n550\n\n17.41\n\n922\n\n13.38\n\n706\n\n1.18\n\n75\n\n18.21\n\n952\n\n4.22\n\n211\n\n3.25\n\n163\n\n5.1\n\n223\n\n8.1\n\n375\n\n13.40\n\n707\n\n17.23\n\n903\n\n16.6\n\n842\n\n11.30\n\n588\n\n8.41\n\n424\n\n3.39\n\n180\n\n13.28\n\n695\n\n5.13\n\n237\n\nathopasprsya salilam\nathopetya sva-sibiram\natho vihiiyemam amu.m\natimartyiini bhagaviin\niitmii ca jarayii grastaft\niitmiinam ciinu.sociimi\niitmiinam ca paritriitam\niitmaniitmiinam iitmastham\niitmano'bhimu.khiin c!iptiin\niitmany iitmii nam iivesya\niitmiiriimam purra-kiimam\niitmiiriimii s ca munayaft\niitmii-riimiiya Siintiiya\niitma-tu.lya-balair guptiim\niitmau.pamyena manujam\niitma-vairiipya-kartiiram\niitmesvaram acak§iirwl;t\nato vai kavayo nityam\natriinu.riipam riijar§e\natrir vas�thas cyavanal;t\natyakriimad avijfriitaft\nautkar!hyiisru-kaliik�asya\nau.ttareyapa dattiini\navajfriitam iviitmiinam\naviipu.r du.raviipiim te\navatiirii hy asankhyeyiil;t\navatiire �o�aiame\navek�ate mahii-bhiiga{l\navicyu.to 'rthaft\navidyayiitmani krte\navijfriita-gatir jahyiit\navipakva-ka�yii(liim\niivrtya rodas1 kham ca\n\n7.20\n\n342\n\n7.41\n\n360\n\n19.5\n\n990\n\n1.20\n\n77\n\n13.21\n\n687\n\n16.31\n\n871\n\n16.14\n\n851\n\n16.15\n\n291\n\n8.12\n\n385\n\n9.43\n\n500\n\n11.4\n7.10\n\n558\n329\n\n8.27\n\n403\n\n11.11\n\n565\n\n11.37\n\n601\n\n17.13\n\n891\n\n13.35\n\n703\n\n2.22\n\n114\n\n17.20\n\n899\n\n19.9\n\n996\n\n13.17\n\n681\n\n6.16\n\n292\n\n17.40\n\n922\n\n18.28\n\n960\n\n15.48\n\n828\n\n3.26\n\n164\n\n3.20\n\n156\n\n4.8\n\n198\n\n5.22\n\n252\n\n3.33\n\n173\n\n13.26\n\n692\n\n6.21\n\n297\n\n7.30\n\n350\n\nB\n7.33\n\n353\n\n11.26\n\n584\n\nbabandhiimar�a-tiimriik�a/1\nbiihavo loka-piiliiniim\nbahift sthita patim sadhvl/1\nbiila-dvija-su.hrn-mitrabhadriiSvam ketu.miilatn ca\n\n13.58\n\n728\n\n8.49\n\n433\n\n16.12\n\n849\n\nbhagaviims tatra bandhuniim\nbhagaviin api govinda/1\nbhagaviin api vipra�e\n\n11.21\n\n578\n\n14.34\n\n755\n\n9.3\n\n440\n\n", "SB1.3#p0407": "1050\n\nSrimad-Bhagavatam\n\nbhagaviin devaki-putra[l\nbhagavati ratir astu me\nbhagava t-sangi·sahgasya\n\n7.50\n\n368\n\n9.39\n\n493\n\n18.13\n\n941\n\nbhagavat-tattva-vijniinam\nbhagavaty ILtlama-Slake\nbhaktir utpadyate p1uhsa[l\nbhakti-yaga·vidhiin.{irtham\nbhakti-yagena manasi\nblwktyii nirmathitiise�a\nbhaktyii \"vesya mana yasmin\nbharata-vyapadesena\nbhariivatiira(layiinye\nbhartu{l priyam drau(lir iti\nbhartus ca vipriyam vira\nbhautikiinam ca bhavanam\nbhavad-vidhii bluigavatii{l\nbhavan hi veda tat sarvam\nbhava-sindhu-plava dnta/1\nbhavatamtdita·priiyam\nblwvata 'dadanarh yarhi\nbhavata dadanmh yat syat\nbhaviiya nas tvarh bhava visvabhiivayaty e�a sattvena\nbhave 'smin klisya-miinaniim\nbhejire munaya 'thagre\nbhidyate hrdaya-granthif!\nbhik�ubhir vipravasite\nbhik�ubhir vipravasite\nbhimiipavarjita�h pi(lflam\nbhm§{a-sriya niriinandii{1\nbhratrbhir laka-piiliidhai{1\nbhrotur jye�thasya sreya�-krt\nbhUbhara{l k§apita yena\nbhuri(li bhuri-karmti(li\nbhuta-hatyiim tathaivaiktim\nbhutale 'nupatanty asmi11\nbhute�u ciintarhita iil11141-tantra{l\nbhute§u kalasya gatim\nbhutvatmapasamapelam\nbhuya{l papraccha lath brahrnan\nbrahma-bandhur na hanlavya{l\nbrahma!laya ba{luti,ham\n·\n\n2.20\n\nIll\n\n2.18\n\n108\n\n7.7\n\n325\n\n8.20\n\n394\n\n7.4\n\n319\n\n15.29\n\n805\n\n9.23\n\n465\n\n4.29\n\n216\n\n8.34\n\n414\n\n7.14\n\n336\n\n7.39\n\n358\n\n4.17\n\n207\n\n13.10\n\n673\n\n16.25\n\n865\n\n6.34\n\n310\n\n5.8\n\n229\n\n8.38\n\n421\n\n8.25\n\n400\n\n11.7\n\n561\n\n2.34\n\n131\n\n8.35\n\n415\n\n2.25\n\n119\n\n2.21\n\n113\n\n6.2\n\n282\n\n6.5\n\n284\n\n13.23\n\n689\n\n14.20\n\n746\n\n13.16\n\n680\n\n13.14\n\n677\n\n15.35\n\n814\n\nl.ll\n\n67\n\n8.52\n\n436\n\n17.8\n3.36\n\n886\n177\n\n8.4\n\n377\n\n3.9\n\n147\n\n6.1\n\n281\n\n7.53\n\n370\n\nL6.32\n\n872\n\nbrahma-kapatthitiid yas tu\nbrahma-nadyam sarasvatyam\nbrahmacwi[l k§atra-bandhur hi\nbrohma(lam praty abhild brahman\nbrahma(lya[l satya sandhas ca\nbrahma(ly atmanam iidhiire\nbrahma-teja vinirmuktai{1\nbrahmavartam kuruk�etram\nbrahmavarte yatra yajanti ajiiai[l\nbrahmeti paramatmeti\nbrhadasva bharadvaja{l\nbruhi bhadraya bhiltanam\nbruhi na{l sraddadhananam\nbruhi na{l sraddadhananam\nbmhi yagesvare kr�'!e\nbmya{l snigdhasya s�yasya\nbuddha ntimnanjana-suta{l\n\n18.2\n\n930\n\n7.2\n\n318\n\n18.34\n\n967\n\n18.29\n\n961\n\n12.19\n\n630\n\n13.55\n\n725\n\n8.17\n\n390\n\n10.34\n\n551\n\n17.33\n\n913\n\n2.11\n\n98\n\n9.6\n\n443\n\nl.ll\n\n67\n\n1.17\n\n74\n\n12.3\n\n609\n\n1.23\n\n81\n\n1.8\n\n64\n\n3.24\n\n160\n\nc\ncacara duscaram brahma\ncakara riijyam dharmef!a\ncakre veda·tara{l siikha{l\ncakm{l krpiim yadyapi tulyacanriiyatiik�annasa-tulya-kar!la\ncaturbhir vartase yena\ncaturda5am narasimham\ncatur-hatram karma suddham\nceta etair anaviddham\ncetasa vacasas capi\nchindanti kavidiis tasya\nchittva sve§u sneha·piisiin\nciravasa nirahiirafi\ncitra.dhatu vicitriidrin\ncitra-dhvaja-patiikagrai/1\ncitra-svanai[l patrarathai{l\n\n3.6\n\n144\n\n9.49\n\n508\n\n3.21\n\n157\n\n5.24\n\n256\n\n19.26\n\n1016\n\n16.25\n\n865\n\n3.18\n\n155\n\n4.19\n\n209\n\n2.19\n\n110\n\n17.23\n\n903\n\n2.15\n\n104\n\n13.29\n\n696\n\n15.43\n\n824\n\n6.12\n\n289\n\n11.13\n\n568\n\n6.12\n\n289\n\nD\n!ladara karajair urau\n!ladarsa ghara-rUpii(li\ndadarsa munim iisinam\n!ladarsa puru�am kaiicit\n!ladhau mukundiinghrim\ndadhmau daravararh te�am\ndadhmayamiina{l kara-kaiijadadhre kamatha-mpeflU\n\n3.18\n\n155\n\n14.2\n\n732\n\n18.25\n\n956\n\n12.7\n\n615\n\n19.7\n\n993\n\n11.1\n\n555\n\n11.2\n\n556\n\n3.16\n\n154\n\n", "SB1.3#p0408": "1051\n\nSanskrit Verse Index\ndahatv abhadrasya punar na me\ndahyamanii� prajii{L sarvii{t\ndahyamiine'gnibhir dehe\ndaivam anye 'pare karma\ndaivatiini rudant!va.\ndaiveniipratighiitena\ndak�i[!ena himavata�\ndiina-dharmiin riija-dharmiin\nda[!pa-hastarh ca vr�alam\ndank�yati sma kuliingiiram\ndarsana-spar5a-sarhliipadarsayann iitmano rupam\ndarsayan vartma dhlrii[liim\ndiiru[!iin sarhsato 'duriit\ndiiturh sa kr�!lii gangiiyiim\ndau�kulyam iidhirh vidhunoti\ndesa-kiiliirtha-yuktiini\ndeva-dattiim imiirh vl[liim\ndevakyiirh vasudevasya\ndeviin pitfn-r�ln siidhun\ndevar�i/t priiha viprar�im\ndevar�ir niirada� siik�iit\ndevlrh sarasvatlrh vyiisam\ndhanarh prahi[!Um iijahu�\ndhiinvantararh dviidasamam\ndhanviniim agra(tlr e�a�\ndharma� padaikena caran\ndharma/t projjhita-kaitavo'tra\ndharma� svanu�thita/t purhsiim\ndharmarh bravl.si dharma-jna\ndhannarh pravadatas tasya\ndharma-piilo nara-patih\ndharmiirtha-kiima-mok�iirhs ca\ndharmasya hy iipavargyasya\ndharmyarh nyiiyyarh sa-karu[!Um\ndhatte bhagarh sat yam rtaln dayiim\ndhrtarii�tra� saha bhriitrii\ndhrtariifitro yuyutsus ca\ndhrta-ratha-cara[lo'bhyayiic\ndhrta-vratena hi mayii\ndhrtyii bali-sama� krfi!le\ndhruvarh tato me krta-deva-\n\n19.3\n\n987\n\n7.31\n\n351\n\n13.58\n\n728\n\n17.19\n\n898\n\n14.20\n\n746\n\n12.16\n\n626\n\n13.51\n\n721\n\n9.27\n17.1\n\n472\n879\n\n18.37\n\n970\n\n10.11\n\n523\n\n15.43\n\n824\n\n3.13\n\n150\n\n14.10\n\n740\n\n8.1\n\n375\n\n18.18\n\n948\n\n15.27\n\n802\n\n6.32\n\n308\n\n1.12\n\n69\n\n16.31\n\n871\n\n5.1\n\n223\n\n9.19\n\n461\n\n2.4\n\n87\n\n12.33\n\n654\n\n3.17\n\n154\n\n12.21\n\n635\n\n16.18\n\n855\n\n1.2\n\ndig-iimbararh vaktra-vik!r[IUdig-desa-kiiliivyutpanna�\ndraupadi ca tadiijniiya\ndr�tii� srutii vii yadava�\ndmvii nipatitarh bhumau\ndr�tviinuyiintam r�im iitmajam\ndr�tviistra-tejas tu tayo�\ndrsyate yatra dharmiidi/t\ndugdhemiim o�adhlr viprii�\ndurbaliin balino riijan\ndurbhagiirhS ca janiin vlk�ya\ndvaipiiyaniidibhir viprai�\ndviipare samanupriipte\ndviiri dviiri grhii[!arh ca\ndvijopas�!a� kuhakas tak�ako vii\ndvitlyarh tu bhaviiyiisya\ndyutarh piinarh striya� sunii�\n\n14.15\n\n743\n\n10.15\n\n526\n\n13.56\n\n726\n\n6.16\n\n292\n\n6.19\n\n295\n\n19.27\n\n1017\n\n6.8\n\n286\n\n15.50\n\n831\n\n13.11\n\n675\n\n9.4\n\n441\n\n4.5\n\n195\n\n7.31\n\n351\n\n4.29\n\n216\n\n3.14\n\n152\n\n15.25\n\n800\n\n4.18\n\n207\n\n8.7\n\n381\n\n4.14\n\n204\n\n11.15\n\n569\n\n19.15\n\n1003\n\n3.7\n\n145\n\n17.38\n\n918\n\n18.24\n\n956\n\n6.9\n\n286\n\n6.13\n\n289\n\nE\nekadii dhanur udyamya\nekadii nirgatiirh gehiit\neka eviitiyiito'ham\nekiinta-bhaktyii-bhagavaty\nekiinta-matir unnidra�\n\n15.33\n\n811\n\n4.4\n\n194\n\n51\n\n2.8\n\n94\n\n17.22\n\n901\n\n9.29\n\n476\n\n18.46\n\n978\n\n9.28\n\n475\n\n2.9\n\n95\n\n7.49\n\n367\n\n10.25\n\n538\n\n13.51\n\n721\n\n13.3\n\ndhumrii disa� pa.ridhaya�\ndhundhury-iinaka-gha!ltiidyii�\ndhvasta-miiyii-gu[!odarka�\ndhyiiyatas cara[liimbhojam\ndidrk�ustad aharh bhuya�\n\nekiitmajii me jananl\nekonavirhse virhsatime\nefia diitii sara[lyas ca\ne�a hi brahmabandhuniim\nefia hy asmin prajii-tantau\ne�a kim nibh�tasaefia riijniirh para dharma�\nefiU vai bhagaviin siik�iit\netad-ilrtharh hi bhagaviin\netaddhyiitura-cittiiniim\n\n6.6\n\n285\n\n3.23\n\n159\n\n12.20\n\n633\n\n7.57\n\n373\n\n12.15\n\n625\n\n18.31\n\n963\n\n17.11\n\n888\n\n9.18\n\n458\n\n16.8\n6.34\n\n844\n310\n\n664\n\n9.37\n\n489\n\n4.28\n\n216\n\n12.25\n\n645\n\n]0 2\n\n986\n\netad lsanam !Sasya\netad ruparh bhagavata�\netad va/t pii[!paveyiiniim\netii� pararh strltvam\n\n11.38\n\n602\n\n3.30\n\n170\n\n17.17\n\n895\n\n10.30\n\n547\n\n", "SB1.3#p0409": "Srimad-Bhagavatam\n\n1052\nelan niiniivatiirii[liim\netat 51lmsucitam brahman\netiivad uktvoparariima tan-mahat\netiivatiilam nanu siicitena\nete ciimsa-kalii{l pum51l{l\nete ciinye ca bhagavan\n\n3.5\n\n141\n\n5.32\n\n266\n\n6.25\n\n301\n\n18.20\n\n951\n\n3.28\n\n166\n\n16.29\n\n866\n\nevam iibh�ita{l pr�lafl\nevath bali�!hair yadubhi�\nevam cakiira bhagaviin\nevath ca tasmin nara-deva-deve\nevam cintayato ji�?o�\n\n19.40\n15.26\n\n1029\n\n4.24\n\n212\n\n19.18\n\n1006\n\n15.28\n\n804\n\nevam dharme pravadati\nevam drafi!ari d.nyatvam\nevam grhe1u saktiiniim\nevam janmiini karmii[li\nevam kr§f!a-mater brahman\n\n17.21\n\n901\n\n3.31\n\n171\n\n13.17\n\n681\n\n3.35\n\n176\n\n6.27\n\n303\n\n15.1\nevam kr�f!a-sakha{l kr�flafl\n6.1\nevam niSamya bhagaoon\n5.34\nevam nrf!iim kriyii-yoga{l\nevam nrpii[liim k�iti-bhiira-janmaniim 11.34\n7.40\nevam par!k�tii dharmam\n2.20\nevam prasanna-mana51li].\n\n769\n\nevam pravrttasya sadii\nevam pravrttasya viSuddha-ceta51l{l\nevam riijii vidure[liinujena\nevam 51lmbhii§ya bhagaviin\nevamvidhii gadant!niim\nevam yatantam vijane\n\n800\n\n281\n269\n595\n359\nIll\n\n4.26\n\n215\n\n5.25\n\n257\n\n13.29\n\n696\n\n6.37\n\n314\n\n10.31\n\n549\n\n6.20\n\n296\n\nG\ngajiihvaye mahii-bhiiga{l\ngambhira-rayo 'niruddha{l\ngambh!ra-slak�f!ayii viicii\ngiimbh!ryam sthairyam ii.stikyam\ngiim ca dharma-dughiim dLnii.m\ngiim paryatams tu�tamanii gatagiindhiir! dhrtarii§l rai ca\ngiindhiin draupadL brahman\ng(indhiir'im putra-sokiirtii.m\ngandhiiryii vii mahii.-bii.ho\ng(i[lt;Iiva-muktair viSikhair upii hare\ngantum krtamatir brahman\ngatii{l saptiidhunii miisii.{l\ngata-sviirtham imam deham\ngava/ga[le kva nas tii.ta{l\n\n17.44\n\n925\n\n14.30\n\n752\n\n6.20\n\n296\n\n16.28\n\n866\n\n17.3\n\n881\n\n6.26\n\n302\n\n10.9\n\n522\n\n13.4\n\n664\n\n8.3\n\n376\n\n13.37\n\n704\n\n7.16\n\n338\n\n8.8\n\n382\n\n14.7\n\n736\n\n13.26\n\n692\n\n13.32\n\n701\n\ngayan miidyann idam tantryii\ngayanti cottamasloka{l\nghiitayitoo51lto riijiia{l\nghoram.pratibhayiikiiram\ngitam bhagavatii jiiiinam\ngopura-doora-miirge�u\ngopy iidade tvayi krtiigasi diima\ngovinda go-dvijagrham pravi§!o guru-vandaniiya\ngr[lOnti gu[la-niimiini\nguf!a-karmiisrayii{l pumbhi{l\n\n6.38\n\n315\n\n11.20\n\n577\n\n8.5\n\n378\n\n6.13\n\n289\n\n15.30\n\n806\n\n11.13\n\n568\n\n8.31\n\n410\n\n8.43\n\n427\n\n13.31\n\n699\n\n5.36\n18.10\n\n272\n938\n\nH\nhantiismiii janmani bhaviin\nharanti smaratai cittam\nharer gu[liikfiipta-mati{l\nharer udiiram caritam visuddham\nhari-bhiivanayii dhvastaharmyii[ly iiruruhur vipra\nhar�-soka-yutas tasmiit\nhar�a-vihvalitiitmiina{l\nhatoo svariktha-sprdha iitatiiyina{l\nhimiilayam nyasta-da[lt;la-prahar�m\nhira[lyam giim mah!m griimiin\nhitoovadyam imam lokam\nhitvedam nrpa gangiiyiim\nhitvetariin priirthayato vibhiiti{l\nhrdi brahma param dhyiiyan\nhrdikafl 51lsuto 'kriira{l\nhrdi krtoo harim gehii.t\nhrdi-stham piijayiimii51l\nhrdy anta{l-stho hy abhadrii[li\nhrtam k�etram dhanam yefiil. m\nhutii.ia iva durdhar�{l\n\n6.21\n\n297\n\n15.27\n\n802\n\n7.11\n\n333\n\n18.15\n\n944\n\n13.54\n\n724\n\n11.24\n\n581\n\n13.59\n\n729\n\n11.29\n\n588\n\n10.1\n\n511\n\n13.30\n\n698\n\n12.14\n\n624\n\n6.23\n\n299\n\n12.28\n\n648\n\n18.20\n\n951\n\n15.44\n\n825\n\n14.28\n\n750\n\n13.27\n\n693\n\n9.10\n\n451\n\n2.17\n\n107\n\n13.24\n\n690\n\n12.21\n\n635\n\nI\nicchayii kii{litu{l syiitiim\nidam bhiigavatam niima\nidam hi pumsas tapasa{l srutasya vii\nidam hi viivam bhagaviin ivetara{l\nidam mamiicak� tavii.dhimularh\nidiinim dharma piidas te\nihopahuto bhagavan\nimam svanigamam brahman\nime jana-padii gnima{l\n\n13.43\n\n712\n\n3.40\n\n181\n\n5.22\n\n252\n\n5.20\n\n249\n\n16.24\n\n864\n\n17.25\n\n905\n\n16.7\n\n843\n\n5.39\n\n276\n\n14.20\n\n746\n\n", "SB1.3#p0410": "Sanskrit Verse Index\nime jana-pada� svrddhii�\nindriiri-vyiikulam lokam\niiasya hivase loka�\nitas tato vii5ana-piina-viisa�\niti bhiimtam iikhyiinam\niti bhita� pmjii-drohiit\niti bruvii[lllm samstuya\niti cintayatas tasya\niti codlritii viica�\niti dharmam mahlm caiva\nitihiisa-purii[lllm ca\nitihiisa-puriiriniim\niti langhita-maryiidam\niti matir upakalpitii vil[fi[lii\niti me na tu !Jodhiiya\niti milrty-{lbhidhiinena\niti priyiim valgu-vicitra-jalpa*\niti pu.tra-krta ghena\niti riijna upiidisya\niti samprasna-samhr�!a�\niti sma riijiidhyavasaya-yukta�\nito'rviik priiya5a� kiila�\nittham-bhiltiinubhiivo 'yam\nittham 5arot-priivr�ikiiv rtil hare�\nity ukto dharma-riijena\nity uktvii ro�tiimriik§a�\nity uktvii thiiruhat svargam\niyam ca bhilmir bhagavatii\n\n8.40\n\n422\n\n3.28\n\n166\n\n6.7\n\n285\n\n16.22\n\n861\n\n4.25\n\n213\n\n9.1\n\n439\n\n4.1\n\n191\n\n14.22\n\n747\n\n11.10\n\n564\n\n17.28\n\n908\n\n4.20\n\n210\n\n4.22\n\n2ll\n\n18.37\n\n970\n\n9.32\n\n481\n\n8.50\n\n434\n\n5.38\n\n275\n\n7.17\n\n339\n\n18.49\n\n982\n\n12.29\n\n649\n\n2.1\n\n83\n\n19.17\n\n1005\n\n13.28\n\n695\n\n17.45\n\n926\n\n5.28\n\n262\n\n13.12\n\n676\n\n18.36\n\n969\n\n13.60\n\n729\n\n17.26\n\n907\n\nJ\njagrhe paurufiam riipam\njahy astra-teja unnaddham\njajiie vamsa-dhara{l pii(l{io{l\njalii5ayam acakfiii(la{l\njalii5ayiiiichiva-jaliinjalaukasiim jale yadvat\njambii.-dv!piidhipatyam ca\njana{l sadyo viyujyeta\njaname jayiidlms catura{l\njanayaty iisu vairiigyam\njane 'niigasy agham yuiijan\njanitii vifi!lu-yasasa{l\n\n3.1\n\n135\n\n7.28\n\n349\n\n12.12\n\n620\n\n18.25\n\n956\n\n6.12\n\n289\n\n15.25\n\n800\n\n12.5\n\n612\n\n13.20\n\n686\n\n16.2\n\n837\n\n2.7\n\n92\n\n17.14\n\n892\n\n3.25\n\n163\n\n1053\n\njanmiidy asya yato 'nvayiid\njanma guhyam bhagavata�\njanmaiSvarya-sruta-sr!bh�\njanma karma ca visviitman\njanma-karma-rahasyam me\njita{l pariisariid yogi\njitaika-bhaktir govinde\njitakam kiimyiimiisa\njihmapriiyam vyavahrtam\njijiiiisitam adh!tam ca\njijiiiisitam susampannam\njijiiiisitiitma-yiithiirth ya{l\njitiisano jitasviisa{l\nfivanti niitmiirtham asau pariisroyam\nfivasya tattva-jijiiiisii\njlvema te sundara-hiisa-sobhitam\njlvitum niirhatha kli§tam\njiiiinam guhyatamam yat tat\njiiiinam viraktir aiSvaryam\njiiiinam yat tad adh!nam hi\njiiiinena vaiyiisaki-sabditena\njiiiitum ca pu(lya-slokasya\njiiiitum ca pu(lya-slokasya\njiiiitviigiidd hiistina-puram\njugupsitam dharma-krte'nuiiisata{l\njugupsitam ka\"rma kiiicit\n\nl.l\n\n43\n\n3.29\n\n169\n\n8.26\n\n402\n\n8.30\n\n409\n\n6.36\n\n313\n\n4.14\n\n204\n\n13.2\n\n662\n\n12.13\n\n622\n\n14.4\n\n734\n\n5.4\n\n225\n\n5.3\n\n224\n\n12.28\n\n648\n\n13.54\n\n724\n\n4.12\n\n202\n\n2.10\n\n96\n\n1 l .l 0\n\n564\n\n9.12\n\n453\n\n5.30\n\n264\n\n16.27\n\n866\n\n5.35\n\n270\n\n18.16\n\n945\n\n14.1\n\n731\n\n14.6\n\n735\n\n13.1\n\n661\n\n5.15\n\n240\n\n14.43\n\n765\n\nK\nkaccid iinartapuryiim na{l\nkaccid iiste sukham riima{l\nkaccid bhadre 'niimayam iitmanas\nkaccid riijii \"huko jivati\nkaccin niibhihato 'bhiivai{l\nkaccit prefithatameniitha\nkaccit pure sudharmiiyiim\nkaccit te 'niimayam tiita\nkaccit tvam briihma(lam biilam\nkaccit tvam niigamo 'gamyiim\nkakfi\"iviin gautamo 'tris ca\nkiila{l priidurabhii.t kiile\nkalii{l sarve harer eva\nkiila-karma-gu(liidh!na{l\nkiila-karma-tamo-ruddham\n\n14.25\n\n749\n\n14.29\n\n750\n\n16.19\n\n856\n\n14.28\n\n750\n\n14.40\n\n762\n\n14.44\n\n766\n\n14.34\n\n755\n\n14.39\n\n761\n\n14.41\n\n763\n\n14.42\n\n764\n\n9.7\n\n443\n\n6.27\n\n303\n\n3.27\n\n165\n\n13.46\n\n715\n\n15.30\n\n806\n\n", "SB1.3#p0411": "1054\nkiila.-rupo'vatlr(lo 'syiim\nkiilasya ca gati1n raudriim\nkalau nafita-driiim efia/t\nkiilena vii te baliniim baliyasii\nkaleva.ralit hiisyati svam\nkalim agatam iijiiiiya\nkali1h sattva-hara�n pumsii1n\nkaliniidharma mitre(la\nkalpiinta idam adiiya\nkiimalit dahatu miim niitha\nkiimam vavarfia parjanyaft\nkiimiin amoghan sthira-jahgamiiniim\nkiimasya nendriya-pr'itift\nkaiicit kiilam athaviitslt\nka!ltakam kaf1Jakeneva\nkarmabhir grhamedh'iyaift\nkarma(ly asminn anasviise\nkarma-sreyasi muphiinam\nkar!la-dhiira iviipiire\nkasmin yuge pravrtteyam\nkas tvam �nac-chara(le loke\nkasya hetor nijagraha\nkasya vii brhatlm etam\nkatham alakfiitaft pauraift\nkatham anyams tu gopiiyet\nkatham bayam niitha ciro�ite tvayi\nkathiim bhiigavatlm pu(lyiim\nkatha1n cedam udasriikfilft\nkathaln sa v'iraft sri yam ahga\nkatham tvanathaft krpa!laft\nkatham vii piif1paveyasya\nkauravendra-pura-strl[liim\nkarLsiky apa upasprsya\nkii vii saheta viraham\nkayii vrttyii vartitam vaft\nkecid iihur a jam jiitam\nkecid vikalpa-vasaniift\nkena vii te 'pakrtam\nke vayam niima-riipiibhyiim\nkhetakharvatavatli ca\nki�nanyair asad-iiliipaift\nkimidam svit kuto veti\n\nSrimad-Bhagavatam\n13.49\n\n719\n\n14.3\n\n732\n\n3.43\n\n186\n\n16.24\n\n864\n\n13.57\n\n727\n\n1.21\n\n79\n\n1.22\n\n80\n\n15.45\n\n826\n\n6.29\n\n305\n\n8.10\n\n383\n\n10.4\n\n515\n\n17.34\n\n915\n\n2.10\n\n96\n\n13.14\n\n677\n\n15.34\n\n812\n\n8.51\n\n435\n\n18.12\n\n940\n\n4.25\n\n213.\n\n13.40\n\n707\n\n4.3\n\n193\n\n17.5\n\n883\n\n16.5\n\n840\n\n7.9\n\n328\n\n4.6\n\n196\n\n13.46\n\n715\n\n11.10\n\n564\n\n4.2\n\n192\n\n6.3\n\n282\n\n4.11\n\n201\n\n13.45\n\n714\n\n4.7\n\n197\n\n10.20\n\n531\n\n18.36\n\n969\n\n16.35\n\n875\n\n13.9\n\n672\n\n8.32\n\n412\n\n17.19\n\n898\n\n18.40\n\n972\n\n8.38\n\n421\n\n6.11\n\n288\n\n16.6\n7.26\n\n842\n347\n\nkim k§atra-bandhun kalinopasrfitan\nkim nu biilefiu iure(la\nkim prLI!ar dariana-spariakimpurufiiidini varfiii[li\nkim te kiitniift sura-sparhaft\nkim vii bhagavata dharmiif t\nklrtyatniinam yaso yasya\nko nama trpyed rasavit kathayam\nko vii bhagavatas tasya\nko 'vrscat tava piidams tnn\nkrcchre(la samstabhya sucaft\nkrl{lanti paramiinandam\nkrpayii sneha-vaiklavyat\nkrpayatithi-rupe(lU\nkr�!la evam bhagavati\nkrfi!la krfi!lU maha-baho\nkrfi!lUm ca tat-prabhava-jiiaft\nkrfi!liihghri-seviim adhi�nanyamanaft\nkrfi!lasya niirado'bhyiigiit\nkrfi!laveie(lU tac-cittaft\nkrfi!laya viisudeviiya\nkr�!le gate bhagavati\nkrfi!le lasat-plta-pate catur-bhuje\nkr�!le sva-dhiimopagate\nku!lo 'stn ga!lfiivam ciipam\nkrta-�nanu-krta-vatya\nkrtaviin bhiiratam JWl tvam\nkrtaviin kila karmii[li\nkfiatajiikfiam gadii-pii!li�\nk.slyante casya karmii!li\nkfiudriiyu,siim nrfliim ahga\nkfiut-trt-sra�na-yuto dinaft\nku�natim aharad iit�na-vidya_yii yaft\n\n16.22\n\n861\n\n18.8\n\n936\n\n19.33\n\n1023\n\n16.12\n\n849\n\n12.6\n4.31\n\n613\n218\n\n10.11\n\n523\n\n18.14\n\n943\n\n1.16\n\n73\n\n17.12\n\n890\n\n15.3\n\n770\n\n14.36\n\n756\n\n13.35\n\n703\n\n19.32\n\n1022\n\n9.43\n\n500\n\n7.22\n\n343\n\n9.10\n19.5\n\n451\n990\n\n4.32\n\n219\n\n15.49\n\n829\n\n8.21\n\n395\n\n18.35\n\n968\n\n9.30\n\n477\n\n3.43\n\n186\n\n9.15\n\n455\n\n9.40\n\n495\n\n5.3\n\n224\n\n1.20\n\n77\n\n12.9\n\n617\n\n2.21\n\n113\n\n16.7\n\n843\n\n18.46\n\n978\n\n9.36\n\n488\n\nkuru-jiihgala-piiiicaliin\nkuru pratiSrutam sat_yam\nkurviiflii yatra karmiiri\nkurvanti sarvii t�nakam iitmakurvanty ahaituklm bhaktim\n\n10.34\n\n551\n\n7.54\n\n370\n\nkuialiin y iiiu siddhyanti\nkutaft punaft saivad abhadram lsvan\nkutaft punar grrato nama tasya\nkutaft saiicoditaft krfirafi\n\n18.7\n\n5.36\n\n272\n\n3.39\n\n180\n\n7.10\n\n329\n935\n\n5.12\n\n236\n\n18.19\n\n950\n\n4.3\n\n193\n\n", "SB1.3#p0412": "Sanskrit Verse Index\nL\nlabdhiipacitaya{l sarve\nlabdhii sabhii maya-krtiidbhutalakfiaye tatra tatriipi\nlalit.a-gati-viliisa-valguh iisalasat-ku!l!iala-nirbhiita-\n\n12.29\n\n649\n\n15.8\n\n775\n\n17.36\n\n916\n\n9.40\n\n495\n\n11.19\n\n575\n\nUliivatiiriinurato\n\n2.34\n\n131\n\nlWi vidadhata[l svairam\n\n1.18\n\n75\n\n15.31\n\n808\n\n14.5\n\n735\n\n17.32\n\n912\n\nlina-prakrti-nairgu!lyiit\nlobhiidy-adharma-prakrtim\nlobho 'nrtam cauryam aniiryam\nlokii[l sapiilii yasyeme\nlokarh pararh virajaskarh visokam\nlokas_yiijiinato vidviin\n\n13.41\n\n708\n\n19.21\n\n1010\n\n7.6\n\n324\n\nM\nmii bhuvarhs tviidrsii rii�tre\nmadhu-bhoja-dasiirharhamadhu-bhoja-dasiirhiirhamahii-bhiiga na sandeha[l\nmahii-dhaniini viisiimsi\n\n17.12\n\nmaharfiayo vai samupiigatii ye\nmahatsu yiim yiim upayiimi srfitim\nmahl-patis tv atha tat-karma\nmainam piirthiirhasi triitum\nmaitreya aurva[l kavafia{l\nmii kaiicana suco riijan\nmii mamsthii hy etad iiscaryam\nmiim anga siirameyo 'yam\nmama nisita-sarair vibhidyamiina\nmiim sriinta-viiham arayo rathinam\n\n890\n\n11.11\n\n565\n\n14.25\n\n749\n\n12.17\n\n627\n\n16.15\n\n851\n\n19.19\n\n1007\n\n19.16\n\n1004\n\n19.1\n7.35\n\n985\n354\n\n19.10\n\n996\n\n13.41\n\n708\n\n8.16\n\n389\n\n14.12\n\n742\n\n9.34\n\n484\n\n15.17\n\n792\n\nmanasii dhiirayiimiisu[l\nmandii{l sumanda-mataya{l\nmandam jahiisa vaiku!ltha[l\nmandasya manda-prajiiasya\nmangaliiya ca lokiiniim\n\n15.46\n\n827\n\n1.10\n\n66\n\n8.44\n\n428\n\nma[lim jahiira murdhanyam\nmiinitii nirvyalikena\nmiinudve§!i kalim samriit\nmanya etair mahotpiitai{l\nmanye tviim kiilam liiinam\nmanye tviim vifiaye viiciim\nmari:ci-miirii rfiaya{l\n\n16.9\n\n845\n\n14.35\n\n756\n\n7.55\n\n372\n\n4.28\n18.7\n\n216\n935\n\n14.21\n\n747\n\n8.28\n\n406\n\n4.13\n\n203\n\n6.30\n\n306\n\n1055\n\nmii roaul asya jan an!\nmii rorfir amba bhadram te\nmaru-dhanvam atikramya\nmii saurabheyiitra suca{l\nmatam ca viisudevasya\nmiitii S!iuniim nidhanarh sutiiniim\nmathuriiyiith tathii vajram\nmatir mayi nibaddheyam\nmat-kiima[l sanakai[l siidhu[l\nmattam pramattam unmattam\nmiitula/1 siinuja[l kaccit\nmiitur garbha-gato vlra[l\nmayii-gu[lair virocitam\nmayaivobhayam iimniitam\nmayii-javanikiicchannam\nmiiyiim vyudasya cicchaktyii\nmiiyiinubhiivam avidam\nmayy iitmaje 'nanya-gatau\nmedhiitithir devala iir.stifie{la[l\nmegha-gambhlrayii viicii\nmi.§ato daiamiisasya\nmitho nighnanti bhutiini\nmohayan miiyayii lokam\nmrdanga-iankha-bheryas ca\nmrdhe mrdhe 'neka-mahiimrgiin anugata[l sriinta[l\nmrgendra iva vikriinta[l\nmrfiii-samiidhir iiho-svit\nmrtyiiv apiinam sotsargam\nmrtyu-duta[l kapoto 'yam\nmucyatiim mucyatiim efiafi\nmukunda-sevayii yadvat\nmumucu{l prema-biifipaugham\nmumukfiavo ghora-rupiin\nm1maya{l siidhu prfito'ham\nmuniga{la-nrpavarya-sank ule 'n ta[lmurcchayitvii hari-kathiim\n\n7.47\n\n366\n\n17.9\n\n887\n\n10.35\n\n551\n\n17.9\n7.32\n\n887\n352\n\n7.15\n\n338\n\n15.39\n\n819\n\n6.24\n\n300\n\n6.22\n\n298\n\n7.36\n\n355\n\n14.26\n\n749\n\n12.7\n\n615\n\n3.30\n\n170\n\n7.53\n\n371\n\n8.19\n\n39:\n\n7.23\n\n344\n\n5.31\n\n265\n\n6.6\n\n285\n\n19.10\n\n996\n\n17.4\n\n882\n\n12.ll\n\n619\n\n15. 24\n\n799\n\n9.18\n\n458\n\n10.15\n\n526\n\n8.24\n\n399\n\n18.24\n\n956\n\n12.22\n\n639\n\n18.31\n\n963\n\n15.41\n\n821\n\n14.14\n\n743\n\n7.43\n\n362\n\n6.35\n\n312\n\n13.6\n\n669\n\n2.26\n\n120\n\n2.5\n\n89\n\n9.41\n\n496\n\n6.32\n\n308\n\nN\nnabha{l patanty atmasamam\nna bhartur natmanas carthe·\nnabhi-hradiimbujiid iisit\n\n18.23\n\n955\n\n7.51\n\n369\n\n3.2\n\n137\n\n", "SB1.3#p0413": "1056\nna casya kascin nipurena dhatuft\nna dattam uktam arthibhyaft\nnadhayo vyadhayaft klesaft\nnadyaft samudra girayaft\nnadyo nadas ca k§ubhitaft\nnaham veda gatim pitroft\nnaham veda vyavasitam\nna hy asya karhicid rajan\nna hy asyanyatamam kiiicit\nna hy e§a vyavadhat kalaft\nnaicchadd hantum guru-sutam\nnaimi§e 'nimi§ak§etre\nnaino riijiia[t praja-bhartuft\nnai§karmyam apy acyuta-bhavanaiviirhat_y abhidhatum vai\nnaivasau veda samharam\nna jatu kauravendranam\nna jvalaty agnir ajyena\nna karhicit kvapi ca duftsthita\nna kascin mriyate tavat\nna/;ulafz sahadevas ca\nna lak§yase milpha-dHa\nna lak§yate hy avasthanam\nnala-veru saras-tanbanamaft pahkaja-nabhaya\nnamaft pahkaja-netroya\nnamtini rilpari mano-vacobhift\nnamanti yat-pada-niketam\nnamtiny anantasya hata-trapaft\nnamtiny anantasya yaso 'nkitani\nnamasye puru§am tvadyam\nna me syan nirayan mok§a�\nnamo 'kiiicana-vittaya\nnanakhyane tihase§U\nnanar§eya-pravaran sametan\nnana-sankaspadam rilpam\nnanda-gopa-kumtiraya\nnaneva bhati viSvatmti\nniintam guranam agurasya\nnanurilpanurilpas ca\nnanv apriyam duroi§aham\nnanyam tvad abhayam pasye\n\nSrimad-Bhigavatam\n3.37\n\n178\n\n14.40\n\n762\n\n10.6\n\n519\n\n10.45\n\n517\n\n14.18\n\n745\n\n13.39\n\n707\n\n13.37\n\n704\n\n9.16\n\n456\n\n7.28\n\n349\n\n6.4\n\n283\n\n7.40\n\n359\n\n1.4\n\n59\n\n8.50\n\n434\n\n5.12\n\n236\n\n8.26\n\n402\n\n7.27\n\n348\n\n17.8\n\n886\n\n14.18\n\n745\n\n5.14\n16.8\n\n239\n\nnarmary udara-rucira-smitanarthasya dharmaikantasya\nna sammumohorubhayat\nna sehire vimuhyantaft\nna§[a-proye§v abhadre§U\nna veda ka5cid bhagavams\nnasya tat pratikurvanti\nnata.h sma te natha sadahghri\nnafa-nartaka-gandharoafi.\nna tathii viisudevasya\nna te gupakesa-ya5o-dhararam\nnatidilre kila5ca�yam\nnatiprasidadd hrdayaft\nna va idam rojar§i-varya citram\nna vai jano jatu kathancanavrajet\n\n14.19\n\n745\n\n3.22\n\n158\n\n17.5\n\n883\n\n2.26\n\n120\n\n2.4\n\n87\n\n15.18\n\n794\n\n2.9\n\n95\n\n18.2\n\n930\n\n10.10\n\n522\n\n2.18\n\n108\n\n8.29\n\n407\n\n18.48\n\n981\n\n11.6\n\n560\n\n11.20\n\n577\n\n5.9\n\n230\n\n17.31\n\n9ll\n\n16.17\n\n854\n\n4.27\n\n216\n\n19.20\n\n1008\n\n5.19\n\n247\n\n18.42\n\n974\n\n17.31\n\n911\n\n844\n\n7.50\n\n368\n\n8.19\n\n392\n\n19.39\n\n1028\n\n6.13\n\n289\n\n8.22\n\n396\n\n8.22\n\n396\n\n3.37\n\n178\n\n4.ll\n\n201\n\n6.26\n\n302\n\n5.11\n\n233\n\n8.18\n\n391\n\n8.49\n\n433\n\n8.27\n\n403\n\n9.28\n\n475\n\n19.ll\n\n999\n\n15.1\n\n769\n\n8.21\n\nna pibanti stanam vatsaft\nnara-devatvam apannaft\nnaradevo 'si ve§era\nnarayara-kalaft santaft\nnaroyaram namaskrtya\n\n395\n\n2.32\n\n129\n\n18.14\n\n943\n\n10.19\n\n530\n\n13.13\n\n676\n\n8.9\n\n382\n\nna vai nrbhir nara-devam\nna vartitavyam bhavata\nna vartitavyam tad adharmana vayam klesa-bijani\nnavedayat sakaruraft\nna vitrpyanti hi drsaft\nnavy aropya mahimayyam\nna vyathanti na hr§yanti\nna yad vacas citra-padam harer\nna yasya kascid dayito 'sti\nnayati kasya va hetofi.\nna yujyate sada \"tma-sthaifi.\nnehatha namutra ca kascanarthafi.\nneyam sobhi§yate tatra\nnidhanam ca yathaivasit\nnidraya hriyate naktam\nnigama-kalpa-taror galitam\nnigrahita kaler e§a/1\nnigilpha-jatrum prthu-tuhganifi.sprhaft saroa-kamebhyafi.\nnifi.sreyasaya ·lokasya\nnijagrahaujasa viraft\n\n17.33\n\n913\n\n17.18\n\n896\n\n13.13\n\n676\n\n11.25\n\n582\n\n3.15\n\n153\n\n18.50\n\n983\n\n5.10\n\n231\n\n8.29\n\n407\n\n14.7\n\n736\n\n11.38\n\n602\n\n19.23\n\n1012\n\n8.39\n\n422\n\n12.2\n\n608\n\n16.9\n\n845\n\n1.3\n\n55\n\n12.26\n\n646\n\n19.27\n\n1017\n\n12.4\n\n610\n\n3.40\n16.4\n\n181\n839\n\n", "SB1.3#p0414": "1057\n\nSanskrit Verse Index\nnimittiiny atyari§¥Jni\nnirgate niirode suta\nnirghiita5 ca mahiims tiita\nninK�areniibhinandan\nninK�ya kHriipakrtam gurofl\nnirjitya sankhye tridasiims tat\nnirmamo nirohahkiira{l\nniruddham apy iisravad ambu\nniropito biilaka eva yoginiim\nniroeda ·mazo dvija siipa riipa{l\nniryiity agiiriin no 'bhadram\nniSamya bhagavan miirgam\nniSamya bhima-gaditam\nniSamya bhi�moktam athiicyutoktam\nniSamya pre�tham iiyiintam\nniwmya saptam atadarham\nniSamya viirtiim anatipriyiim tata/l\nniSiitam iidade khangam\nni�piiditam deva-krtyam\nnitariim mriyamiiniiniim\nnityam ninK�amiiriiniim\nnivartitakhiliihiira/l\nnivesayitvii nija-riijya isvara/l\nnivrtta-saroedriya-vrtti-vibhrama/l\nnotpiidayed yadi ratim\nnottamasloka-viirtiiniim\nnunam bhagavato brahman\nnrdeva-cihna-drk sudraka/l\nnrpa-liilga-dharam sudram\nnrpam agrajam ity iiha\nniinam vrata-sniina-hutiidinesvara/l\nnyarundhann udgalad bii�pam\nnyavedayat tam priyiiyai\n\n14.5\n\n735\n\n7.1\n\n317\n\n14.15\n\n743\n\n10.31\n\n549\n\n7.42\n\n361\n\n14.37\n\n758\n\n15.40\n\n820\n\n11.32\n\n592\n\n5.23\n\n254\n\n19.14\n\n1002\n\n10.14\n\n525\n\n15.32\n\n810\n\n7.52\n\n369\n\n10.3\n\n513\n\n11.16\n\n570\n\n18.41\n\n972\n\n16.10\n\n!l46\n\n17.28\n\n908\n\n13.50\n\n720\n\n19.36\n\n1026\n\n11.25\n\n582\n\n13.56\n\n726\n\n10.2\n\n512\n\n9.31\n\n479\n\n2.8\n\n944\n\n18.4\n\n932\n\n19.39\n\n1028\n\n16.5\n\n!l40\n\n16.4\n\n839\n\n15.4\n\n771\n\n10.28\n\n544\n\n10.14\n\n525\n\n7.41\n\n360\n\n0\nom nama bhagavate viisudeviiya\nom nama bhagavato tubhyam\n\nl.l\n\n43\n\n5.37\n\n274\n\np\npiidair nyiinam socasi maikapiidam\npada-trayam yacamiina/l\npade pade kii virameta tat-padiit\npiihi piihi mahii-yogin\npaitr-�vaseya-prity artham\n\n16.20\n\n857\n\n3.19\n\n155\n\n11.33\n\n593\n\n8.9\n\n382\n\n19.35\n\n1025\n\npaiicadawm viimanakam\npaiicama{l kapilo nama\npiirflu-putriin upiisiniin\npiipam krtam tad bhagaviin\npiipiyasim nrram viirtiim\n\n3.19\n\n155\n\n3.10\n\n148\n\n9.11\n\n452\n\n1!!.47\n\n979\n\n14.3\n\n732\n\npapraccha ratham iiriiflha{l\npariidravat priira-paripsur uroyiim\nparaity anicchato jirra{l\npariijito viitha bhaviin\npiirakyasyaiva dehasya\n\n17.4\n\npariisaro giidhi-suto 'tha riima\npiiriisarya mahii-bhiiga\nparasparam ghnanti sapanti\npariivara-jiia{l sa ni{l\npariivare brahmari dharmato vratai{l\n\n19.9\n\n996\n\n5.2\n\n224\n\npariivareso �nasaiva vi,svam\npariiyaram k�emam ihecchatiim\nparebhya/l 5ailk ita/! snehiit\nparibhromantam ulkiibhiim\npartk�in-niima-riijar�i{l\nparik§itaivam iidi§ta{l\nparik§ito 'tha riijar§e/l\nparisriintendriyiitmiiham\nparitu§yati siirtro/l\nparok§era samunnaddhapara 'pi manute 'nartham\npiirtha prajiivitii siik§iit\npiirthiviid diiru[lo dhiima/l\nparvato niirado dhaumya/l\npa5yanti bhaktyut-kalitiimaliitmanii\npasyanti nityam yad anugrahe§itam\npasyanty ado riipam adabhrapasyanty iitmani ciitmiinam\npasyotpiitiin nara-vyiighra\npatim prayiintam subalasya putri\npatitam piidayor vira/l\npatnya/l patim pro§ya\npatnyiis taviidhimakha-kJpta-mahiiphalanty ·O§adhya{l saroii/l\nphalgiini tatra mahatiim\npibanti yii/l sakhy-adhariimrtam\npibata bhiigavatam rosam iilayam\n\n!l82\n\n7.1!l\n\n340\n\n13.25\n\n691\n\n14.42\n\n764\n\n!l.48\n\n432\n\n18.44\n\n976\n\n4.16\n\n206\n\n5.7\n\n22!l\n\n5.6\n\n227\n\n11.6\n\n560\n\n10.32\n\n549\n\n12.9\n\n617\n\n16.36\n\n876\n\n17.35\n\n916\n\n7.12\n\n335\n\n6.14\n\n290\n\n5.2\n\n224\n\n15.3\n\n770\n\n7.5\n\n321\n\n12.19\n\n630\n\n2.24\n\n117\n\n9.6\n\n443\n\n10.23\n\n536\n\n10.27\n\n542\n\n3.4\n\n140\n\n2.12\n\n99\n\n14.10\n\n740\n\n13.30\n\n698\n\n17.30\n\n910\n\n11.31\n\n589\n\n15.10\n\n779\n\n10.5\n\n517\n\n13.47\n\n716\n\n10.28\n\n544\n\n1.3\n\n55\n\n", "SB1.3#p0415": "1058\n\nSrimad-Bhagavatam\n\npisanga-viisii vana-miila_yii babhau\npitiimaha-sama!t siirnye\npitiimahenopanyastarn\n\n11.27\n\n586\n\n12.23\n\n640\n\n17.43\n\n925\n\npitaratn siintvayiirniisa\npitaram sarva-suhrdam\npitaratn vik§ya du/tkhiirta[l\npilary uparate pii[lpU\npitrii cl:munwto raJa\n\n9.48\n\n507\n\npitr-bhriitr-suhrt-putrii[l\npitr-bhuta-prajesiicfin\npitr-rniitr-suhrd-bhriitrprabodhito 'pltihiisai[t\npriidiit svannam ca viprebhya[t\npradyurnna[t sarva-V{fi[ltniim\npradyumna-siimbiimba-sutiidayo'\npradyurnnas ciirudesnas ca\npradyumniiyiiniruddhiiya\npriigalbh_yam prasraya{t sl nm\npragiiyata[t sva-vlryii[li\nprag'iyarnii[lam ca yasa[t\npriihiirjunam prakupita[t\npraharfia-vegocchasitaprahviibhiviidaniisle.sapriijiipatyam nirnpye.s.tim\np;ajiisarga-nirodhe 'pi\nprajopadravam iilak§ya\nprakhyiihi dufikhair muhur\npriik kalpa-vi§ayiim etiirn\npriikrteniitmanii viprii[t\npra[larnya murdhniivahita[t\nprii[lii-padam abhiprek§ya\npra[Iemu/1 pii[l(iavii bh�snwm\nprapannam viratham bhltam\nprapatsyata upasrutya\npriirthyii nwhattvam icchadbhi[l\nprasabham abhisasiira madpriisiida-sikhariiruphii[l\npriisiidii yatra patniniim\nprasanna-hiisaru[la-locanollasat\nprasiintam iisinam aku[l[haprasasya bhiimau vyakiran prasiinai[l\nprasrayiivanato riijii\npratidrsam iva naikadhiirkam ekam\n\nll.5\n\n558\n\n18.38\n\n971\n\n13.34\n\n702\n\n9.49\n\n508\n\n13.21\n\n687\n\n2.27\n\n121\n\n14.4\n\n743\n\n8.46\n\n430\n\n12.14\n\n624\n\n14.30\n\n752\n\n10.29\n\n546\n\n11.17\n\n570\n\n5.37\n\n274\n\n16.28\n\n866\n\n6.33\n\n309\n\n16.13\n\n851\n\n7.34\n\n353\n\n11.17\n\n570\n\n11.22\n\n579\n\n15.39\n\n819\n\n6.24\n\n300\n\n7.32\n\n352\n\n5.40\n\n278\n\n6.4\n\n283\n\n8.47\n\n431\n\n19.31\n\n1020\n\n7.21\n\n342\n\n9.4\n\n441\n\n7.36\n\n355\n\n12.27\n\n647\n\n16.29\n\n866\n\n9.38\n\n491\n\n10.16\n\n527\n\n11.30\n\n588\n\n9.24\n\n466\n\n19.31\n\n1020\n\n19.18\n\n1006\n\n13.7\n\n669\n\n9.42\n\n498\n\npratikriyii na yasyeha\npratipiijya vacas te�iirn\npratiruddhendriya-priirwpratisandadha iisviisya\npratiSrutam ca bhavatii\npratyabhii�ata dharma-jii.a[l\npratyudyayu{1 prajii{t sarvii{t\npratyujjagrnu{t prahar�e[la\npratyujjagmii rathair hHtii[l\npratyuliikas ca kuhviinai[t\npratyutthiiyiibhivadyiiha\npratyutthitiis te munaya{t\npravarta-miinasya gu[lair aniitnwna[t\nprav�tas tu grham pitro{t\nprayii[liibhimukham krgwm\nprayasa[t sadhavo loke\npriiyopavi§to gangiiyiirn\npriiye[laitad bhagavatalj.\npraye[liilpiiyu§a[l sabhya\npriiye[la tirthiibhigamiipadesai[l\npriiyopavi§tam gangiiyiim\nprayujyamiine mayi tarn\nprcchati srniisru-vadaniim\nprcchati sma suhrn madhye\nprema-smita-snigdhaprerniitibhara-nirbhinna\npnty-utphulla-rnukhii{t procu[l\npriyii[t paranwhatnsiiniim\npriyam ca bhlnw-senasya\nproviiciisuraye siinkhyarn\nprthiipy anusrutya\nprthayettham kalapadai/1\npujayiirniisa dharnw-Fia[t\npujayiimiisa vidhivat\npumsiim ekiintata[t sreya[l\npunas ca bhuyiid bhagavaty anante\npunas ca yiicarnii niiya\npuniiti lokiin ubhayatra sesiin\npurufiam tam vijiinlnw/1\npuru§a-svabhiiva-vihitiin\npuru§asyeha yat kiiryam\npurvan drfitam anudhyiiyan\n\n13.19\n\n684\n\n2.1\n\n83\n\n18.26\n\n958\n\n17.42\n\n924\n\n7.38\n\n357\n\n19.40\n\n1029\n\n11.3\n\n557\n\n13.5\n\n668\n\n11.18\n\n574\n\n14.14\n\n743\n\n13.38\n\n706\n\n19.28\n\n1018\n\n5.16\n\n242\n\n11.28\n\n587\n\n8.17\n\n390\n\n18.50\n\n983\n\n4.10\n\n200\n\n15.24\n\n799\n\n1.10\n19.8\n3.42\n\n66\n995\n184\n\n6.28\n\n304\n\n16.18\n\n855\n\n14.24\n\n748\n\n11.8\n\n562\n\n6.17\nll.5\n4.31\n\n293\n558\n218\n\n7.54\n\n370\n\n3.10\n\n148\n\n15.33\n\n8ll\n\n8.44\n\n428\n\n9.9\n\n450\n\n4.33\n\n220\n\n1.9\n\n65\n\n19.16\n\n1004\n\n17.39\n\n921\n\n19.6\n\n992\n\n17.18\n\n896\n\n9.26\n\n469\n\n19.37\n\n1027\n\n12.30\n\n651\n\n", "SB1.3#p0416": "Sanskrit Verse Index\nputra-sokiituriift sarve\nputreti tanmnyatayii tarav<�!t\n\n7.58\n\n374\n\n2.2\n\n83\n\n7.49\n\n367\n\n12.32\n\n653\n\nR\nriij ii dharmn-suto riijnyiift\nriijii labdha-dhano dadh yau\nriija-miirgam gate kr�!le\nriijams tvayiinupr§tiiniim\nriijan nirgamyatiim srghram\nriijar§ayas ca tatriisan\nriijar§\"lniim janayitii\nrajas tamaft prakrtayaft\nriijii tam arhayiin cakre\nriijniigham priip tam tiitam\nriijnaft pratyiigamad brahmnn\nriijniim .kulam briihmarta-piida-sauciit\nriijrio hi paramo dharmaft\nriima-kr�!liiv iti bhuvaft\nrantideva ivodiiraft\nratim udvahatiid addhii\nratna-da{l{iam gu4iikeial}\nriito vo 'nugrahiirthiiya\nreme stri-ratna-kiitastho\nrg-yaju{t-siimiitharviikhyiift\n[§ayo mnnavo deviift\n[§ibhir yiicito bheje\nrudanty asru-mukhii giivaft\nri.ipam bhagavato yat tat\nrii.pam sa jagrhe miitsyam\n\n11.24\n\n581\n\n15.22\n\n798\n\n13.18\n\n683\n\n9.5\n\n442\n\n12.26\n\n646\n\n2.27\n\n121\n\n13.6\n\n669\n\n18.32\n\n965\n\n14.22 . 747\n19.13\n\n1001\n\n17.16\n\n894\n\n3.23\n\n159\n\n12.24\n\n642\n\n8.42\n\n425\n\n10.17\n\n528\n\n12.16\n\n626\n\n11.35\n\n597\n\n4.20\n\n210\n\n3.27\n\n165\n\n3.14\n\n152\n\n14.19\n\n745\n\n6.18\n\n294\n\n3.15\n\n153\n\ns\nsa cintayann ittham athiisr!lol\nsad-asad-rii.payii ciisau\nsa deva-devo bhagaviin pratik§atiim\nsiidhayitviijiita-satroft\nsiidhii.niim bhadram eva syiit\nsadyaft punanty upasputiift\nsadyo nasyanti vai pumsiim\nsa e§a bhagaviin drortaft\nsa e§a etarhy adhyiiste\nsa e�a loke vikhyiitaft\nsa e�a nara loke 'smin\nsa eva bhagaviin kala[!\nsa eva bhii.yo nija-v\"lrya-coditiim\n\n19.4\n\n988\n\n2.30\n\n127\n\n9.24\n\n466\n\n8.5\n\n378\n\n17.14\n\n892\n\nLl5\n\n7l\n\n19.34\n\n1024\n\n7.45\n\n364\n\n17.43\n\n925\n\n12.30\n\n651\n\n11.35\n\n597\n\n13.19\n\n684\n\n10.22\n\n534\n\nsa eva jiva-lokasya\nsa eva prathamnm dew[t\nsa evedam sasarjiigre\nsa go-dohana-miitrarit hi\nsahiinujaift pratyavaruddhasahasra-mii.rdha-sravartiik§i-niisikam\nsahasra-yuga-paryante\nsa kadiicit sarasvatyiift\nsiikiinna-si,ltam upayujya yatas trisa katham tad-grhe dviiftsthaft\nsakhyam mnitnm sauhrdam ca\nsakhyuft sakheva pit_rvat tanayasya\nsakrd yad darsitam rii.pam\nsiik§iin mnhii-bhiigavataft\nsamiigatiift sarvata eva sarve\nsamiihitena mnnasii\nsamnm carantam sarvatra\nsambhii.tam §O{iasa-kalam\nsamhatyiinyonyamubhayo[l\nsamkirtyamiinam munibhir\nsammiirjita �mnhiimiirgasammuhya ciipam a]aflat\nsamo damns tapaft siimyam\nsampadaft kratavo lokiift\nsampadyamiinam iijiiiiya\nsampanna eveti viduft\nsamprasthite dvariikiiyiim\nsampre§ito dviirakiiyiim\nsamsiirirtiim karurtayiiha puriirtasamsthiim ca pii[l{iu-putriirtiim\nsamsthite 'tirathe pii[l{iau\nsamudra-nigrahiidini\nsamviidaft samnbhii.t tiita\n5amyiipriisa iti proktaft\nsaiijalpitiini nara-deva hrdi5ankha-tii.rya-niniidena\nsiinnidhyiit te mnhii-yogin\nsannivartya d[!lham snigdhiin\nsiintvayiimiisa munibhift\nsapadi sakhi-vaco ni.Samya madhye\nsapiilo yad-vase lokaft\nsaptiiniim pntaye niimii\n\n1059\n7.24\n\n345\n\n3.6\n\n144\n\n2.30\n\n127\n\n4.8\n\n198\n\n10.1\n\n511\n\n3.4\n\n140\n\n6.30\n\n306\n\n4.15\n\n205\n\n15.11\n\n780\n\n18.34\n\n967\n\n15.4\n\n771\n\n15.19\n\n795\n\n6.22\n\n298\n\n18.46\n\n978\n\n19.23\n\n1012\n\n17.21\n\n901\n\n8.28\n\n406\n\n3.1\n\n135\n\n7.30\n\n350\n\n5.28\n\n262\n\n1Ll4\n\n568\n\n11.36\n\n598\n\n16.26\n\n866\n\n12.5\n\n612\n\n9.44\n3.34\n\n501\n175\n\n14.1\n\n731\n\n14.6\n\n735\n\n2.3\n\n85\n\n7.12\n\n335\n\n9.13\n\n454\n\n3.22\n\n158\n\n4.7\n\n197\n\n7.2\n\n318\n\n15.18\n\n794\n\n11.18\n\n574\n\n19.34\n\n1024\n\n10.33\n\n550\n\n8.4\n\n377\n\n9.35\n\n486\n\n9.14\n\n454\n\n13.52\n\n722\n\n", "SB1.3#p0417": "1060\n\nSrimad-Bhigavatam\n\nsapta sva-saras tat-patnya�\nsaradvatam gurum krtvii\nsa-rahasyo dhanur-veda�\nsa nija-putro vavrdhe\n!araflopasrtam sattvam\n\n14_27\n16.3\n7.44\n12.31\n14.41\n\n750\n838\n363\n653\n763\n\nsaraflJO niivadhic chlokyap\nsarathya-piira�ada-sevana-sakhyasarpo 'dasatpadii spnta�\nsarvam iitmany ajuhavit\nsarvam kala krtam manye\n\n17.30\n16.16\n6_9\n15.42\n9.14\n\n910\n853\n286\n822\n454\n\nsarvam k§aflena tad abhii.d asat\nsarvam tad idam iikhyiitam\nsarvartu-sarva-vibhava\nsarva-sad�a -miihiitmye\nsarvathii na hi socyiis te\n\n15.21\n6.36\n11.12\n12.24\n13.44\n\n797\n313\n566\n642\n713\n\nsarviitmakeniipi yadii\nsarviitmana� samadr!a�\nsarviitmanii mriyamiiflaiS ca\nsarvato-mukham iiyiiti\nsarva-varfliisramiifliim yat\n\n4.26 215\n9.21 463\n19_24 1013\n7.26 347\n4.18 207\n\nsarva-vedetihiisiiniim\nsarve babhii.vus te tii.§flim\nsarve tam anunirjagmu�\nsarve te 'nimi§air ak§ai�\nsarve vayam vayam tiivad ihiismahe\n\n3.41 183\n9.44 501\n15.45 826\n10.13 524\n19_21 1010\n\nsa sadhu mene na cire!la tak�akiisa samhitiim bhiigavatim\nsasamkulair bhii.ta-ga!lai�\nsa samrti{ kasya vii heto�\n!asamsu� siidhavo riijiiiim\n\n19.4\n7.8\n14.17\n4.10\n9.45\n\nsa samvrtas tatra mahan mahiyasiim\nsa samyunakti bhutiini\n!asiisa giim indra iviijittisraya�\nsasato 'nyiin yathii siistram\nsa sn?t sva- viisam aravinda-vanam\n\n19.30 1019\n13.41 708\n10.3\n513\n17.16 894\n16.32 872\n\nSiutti/1 kurvanti mtim savyam\n�a�tham atrer apatyatvam\nsasvatantra na kalpasit\nsa tair vyarocata nrpa{l\nsatkrtam siltam tisinam\n\n14.13\n3.11\n6.7\n9.3\n1.5\n\n742\n148\n285\n440\n61\n\nsatram svargiiyalokiiya\nsatsangan mukta-dufisanga{l\n\n1.4\n10.11\n\n59\n523\n\n988\n327\n744\n200\n503\n\nsat-sevayiidirghayiipi\nsattvam rajas Lama iti prakrtefr. gur11is\nsattvam viSuddham k�emtiya\n\n6.23\n2.23\n2.25\n\n299\n115\n119\n\nsa tu brahma-ner amse\nsa tu samsriivayiimtisa\nsatyam saucam dayii k¢nti�\nsa uccakiise dhavalodaro darafl\nsauhiirdeniitigii{lhena\n\n18.30\n3.42\n16.26\n11.2\n15.28\n\n962\n184\n866\n556\n804\n\nsa uttarasya tanayiim\nsautye vrta� kumatinii 'tmada\nsa vii adya-taniid nijan\nsa vii iingiraso brahman\nsa vii ayam sakhy-anugita-sat-\n\n16.2\n15.17\n13.57\n18.39\n10.24\n\n837\n792\n727\n971\n537\n\nsa vii ayam yat padam atra sii.raya�\nsa vai bhaviin veda samasta-guhyam\nsa vii idam viSvam amogha-lila�\nsa vai kiliiyam puru�� puriitana�\nsa vai mahii-bhiigavatafl pan\"\"k§it\n\n10.23\n5.6\n3.36\n10.21\n18.16\n\n536\n227\n177\n532\n945\n\nsa vai nivrtti-niratafl\nsa vai pumsiim paro dharma/�\nsa veda dhiitufl padavim parasya\nsa vi§flu-riito 'tithaya iigatiiya\nsa yiimiidyaifl sura-ga!laifl\n\n328\n7.9\n2.6\n90\n3.38 179\n19.29 1018\n3.12 149\n\nsayam bheje di!am pasctit\nstiyam priitar grflUn bhak tyii\n!ayytisanti{ana-vikatthanasendrtifl sritti yad-anubhtivitam\nseSam puntity anyatamo mukundtit\n\n10.36\n3.29\n15.19\n15.13\n18.21\n\n552\n169\n795\n785\n952\n\nsphltiiiijanapadiims tatra\nsibirtiya nini§antam\nsldantyii bhiiri-bhtire!la\nsikttim gandha-jalair upttim\nsiSayi§or anupriiflam\n\n6.11\n7.34\n8.34\n11.14\n6.29\n\n288\n353\n414\n568\n305\n\nsi§icufi sma vrajiin giivafl\nsi§yailJ prasi§yais tac-chi§yaifl\nsi§yair upetti tijagmu{l\nsittitapatram jagrtiha\nsittitapatra-vyajanair upaskrtafl\n\n10.4\n4.23\n9.8\n10.17\n11.27\n\n515\n211\n\nsita-viSikha-hato visirfla-damsa[l\nsivai§odyantam iidityam\nsiviiya lokasya bhaviiya bhii.taye\nsmaran mukundtinghry-upagiihanam\nsmartavyam bhajaniyam vti\n\n9.38 491\n14.12 742\n4.12 202\n5.19 247\n19.38 1028\n\n448\n\n528\n586\n\n", "SB1.3#p0418": "1061\n\nSanskrit Verse Index\nsntitvanusavanam tasmin\nsntitva pitva hrade nadyti/l\nsneham ca V[§l}i-ptirthtintim\nsneha-ptisam imam chindhi\nsnigdhe�u par-sfu�u jagat-prar-atim\nsoctimi rahitam lokam\nsocaty asru-kalti siidhv\"i\nsocyo'sy asocyiin rahasi\nso 'ham nrpendra rahita/t\nso 'ham va/t srtivayi�ytimi\nsokena su�yadvadanaso 'yam adya maharaja\nspHtam vikirya padayo/t\nspntvapas tam parikramya\nsraddadhtinasya btilasya\nsravar-a-smarararhtiri\nsri- k[§I}U k[ §I]U·Sakha V[�[l.i\nsrimad bhtigavate mahtimuni-krte\nsrimadbhis tat-padanytisai/t\nsrimad-dirgha-catur-btihum\nsriyo nivaso yasyora/t\nsrr-oty alam svastyayanam\nsrr-vano 'nugraham dutayti\nsr!lvanti gayanti gr!lanti\nsr!lvattim sva-kathtim kni}U/t\nsrotavya/l kirtitavyas ca\nsrotobhi/t saptabhir yti vai\nsrutavams tad-abhipretam\nsrutva bhagavatti proktam\nsthairya.m samtinam aharan madhusthtina-traytit param prtiptam\nsthitavati para-sainiktiyur ak�[lti\nsthity-iidaye hari-viriiici-hareti\nstri-dharman bhagavad-dharman\nstri[ltim madd-hata-bandhiintim\nstr\"i-siidra-dvijabandhiiniim\nstriyas ca sva-puram yiisyan\nsubhadrii draupadL kunt\"i\nsudadanena sviistrer-a\nsuddhi-kiimo na sp.tuyiit\nsuhrdiim ca visokiiya\nsukam adhyiipayiimiisa\n\n13.53\n\n722\n\n6.14\n\n290\n\n16.14\n\n851\n\n8.41\n\n424\n\n16.16\n\n853\n\n16.30\n\n866\n\n17.27\n\n907\n\n17.6\n\n884\n\n15.20\n\n796\n\n3.44\n\n187\n\n15.2\n\n770\n\n13.49\n\n719\n\n15.10\n\n779\n\n7.29\n\n350\n\n5.29\n\n263\n\n8.35\n\n415\n\n8.43\n\n427\n\n1.2\n\n51\n\n17.26\n\n907\n\n12.9\n\n617\n\n11.26\n\n584\n\n15.51\n\n832\n\n11.10\n\n564\n\n8.36\n\n417\n\n2.17\n\n107\n\n2.14\n\n103\n\n13.52\n\n722\n\n7.1\n\n317\n\n7.29\n\n350\n\n16.35\n\n875\n\n18.26\n\n958\n\n9.35\n\n486\n\n2.23\n\n115\n\n9.27\n\n472\n\n8.51\n\n435\n\n4.25\n\n213\n\n8.-�5\n\n429\n\n10.9\n\n522\n\n8.13\n\n386\n\n1.16\n\n73\n\n10.7\n\n520\n\n7.8\n\n327\n\nsukhopavilleftv atha Leftu bhiiya�\nsunanda-nanda-iir�ar-yii�\nsiinyo 'smi rahito nit yam\nsuriisuriir.iim udadhim\nsiiro miitiimaha� kaccit\nsiiryam hata-prabham pasya\nsufier-as ciirude�r-as ca\nsusrufiO� sraddadhiinasya\nsiita jiiniisi bhadram te\nsiita jlva samii/t saumya\nsiita siita mahii-bhiiga\nsva/t pathiiya matim cakre\nsvalankrtam syiima-turanga-yojitam\nsvamiiyayii\"vrr-od garbham\nsviiminy_agham yad diisiiniim\nsviim kii�tiim adhunopete\nsviiniim ciinanya-bhiiviiniim\nsviiniim mrtiiniim yat krtyam\nsva-nigamam apahiiya matsva-nirmiLefiu nirvilta/t\nsvanufithitasya dharmasya\nsva-prii[l.iin ya/t parapriir-ai/t\nsvariit) pautram vinayinam\nsva-sukham upagate kvacit\nsviitantryam kauslam kiinti/t\nsviiyambhuva kayii vrttyii\nsvayam ca gurubhir viprai/t\nsvayam viprakrto riijiiii\nsyiimam sadiip\"ivya-vayo 'hgasyiin mahat-sevayii viprii/t\nsyiit sambhramo 'nta-kiile 'pi\n\n19.12\n\n1000\n\n14.32\n\n753\n\n14.44\n\n766\n\n3.16\n\n154\n\n14.26\n\n749\n\n14.17\n\n744\n\n14.31\n\n752\n\n2.16\n\n105\n\n1.12\n\n69\n\n18.11\n\n939\n\n4.2\n\n192\n\n15.32\n\n810\n\n16.11\n\n848\n\n8.14\n\n387\n\n18.33\n\n965\n\n1.23\n\n81\n\n7.25\n\n346\n\n7.58\n\n374\n\n9.37\n\n489\n\n2.33\n\n130\n\n2.13\n\n101\n\n7.37\n\n356\n\n15.38\n\n818\n\n9.32\n\n481\n\n16.27\n\n866\n\n6.3\n\n282\n\n11.23\n\n580\n\n18.49\n\n982\n\n19.28\n\n1018\n\n2.16\n\n105\n\n18.4\n\n932\n\nT\ntac chraddadhiinii/t munaya/l\ntad abhipretam iilakfiya\ntad adya na/l piipam upaity\ntadiihareviiprati-buddha-cetasiim\ntadii hi cau ra-pracuro\ntadaivehiinuvrtto 'siiu\ntadii rajas-tamo-bhiivii/t\ntadiirudad vii�pa-kaliikulii k�\"i\ntadiirya-dharma/t praviuyate nmiim\ntad asau vadhyatiim piipa/t\n\n2.12\n\n99\n\n12.33\n\n654\n\n18.44\n\n976\n\n15.36\n\n815\n\n18.43\n\n974\n\n18.6\n2.19\n\n934\n110\n\n7.15\n\n338\n\n18.45\n\n977\n\n7.39\n\n358\n\n", "SB1.3#p0419": "1062\ntad astu kiimUin hy aghatadii sucas te pramrjiimi bhadre\ntadii tad aham isasya\ntadii te bhriitara� sarve\ntad bhinna-setii.n adyiiham\ntad dharmajiia mahii-bhiiga\ntadd hi sva_yam veda\ntad-dhyiinod riktayii bhaktyii\ntadeva hy iimayarn dravyam\ntad idam bhagaviin riijan\ntad idarn griihayiimiisa\ntad idarh srotum icchiima�\ntadopasamhrtya gira� sahasrari/t\ntad-vadhas tasya hi sreya�\ntad-viig-visargo janatiigha-viplava�\ntadvai bhagavato rii.pam\ntad vai dhanus ta i§ava� sa ratha�\ntad viiyasam tirtharn usanti miinasii�\ntad vik�ya prcchati munau jagadus\ntad-yasa� piivanam dik§u\n\nSrimad -Bhagavatam\n19.2\n7.16\n\n986\n338\n\n6.10\n\n287\n\n9.2\n\n440\n\n18.35\n\n968\n\n7.46\n\n365\n\n5.20\n\n249\n\n15.47\n\n828\n\n5.33\n\n268\n\n13.48\n\n718\n\n3.41\n\n183\n\n12.3\n\n609\n\n9.30\n\n477\n\n7.37\n\n356\n\n5.11\n\n233\n\n3.3\n\n139\n\n15.21\n\n797\n\n5.10\n\n231\n\n4.5\n\n195\n\n8.6\n\n380\n\n1.5\n\n61\n\n4.23\n\n211\n\n8.36\n\n417\n\n5.34\n\n269\n\n4.24\n\n212\n\ntiil! putram ankam iirop_ya\ntii{l sraddhayii me 'nupadam\ntak�akiid iitmano mrtyum\ntal-labhyate duftkhavad anyataft\ntam abhijiiiiya sahasii\n\n11.29\n\n588\n\n5.26\n\n259\n\n12.27\n\n647\n\n5.18\n\n245\n\n4.33\n\n220\n\ntam iipatantam sa vilak�ya dii.riit\ntamasas tu rajas tasmiit\ntam iitmajair dH(ibhir antariitmanii\ntam ayam manyate loka�\ntiim biipham ity upiimantrya\n\n7.18\n\n340\n\n2.24\n\n117\n\n11.32\n\n592\n\nta edakii tu munaya�\nta eta Hayo vedam\nta eva pasyanty acire[la tiivakam\nta eviitma-viniiSiiya\nta eva veda durmedha*\n\ntarh bandhum iigatam d!§(vii\ntam bhuktavantam visriintam\ntam dvyaHa-var�am su-kumiira-piidatam imam aham ajarh sarira-bhiijiim\ntam jighiimsum abhipretya\ntam jighrk�ty adharmo yam\ntam me dharma-bhrtiim sre§{ha\n\n11.37\n\n601\n\n8.45\n\n429\n\n13.3\n\n664\n\n13.7\n\n669\n\n19.26\n\n1016\n\n9.42\n\n498\n\n17.29\n\n909\n\n17.25\n\n905\n\n17.37\n\n917\n\ntam menire 'balii mii.phii�\ntam mopayiitam pratiyantu\ntam piidayor nipatitam\ntam ii.cur briihma[liiS tuHii�\ntam udyatiisim iidhedam\ntam upasrutya ninadam\ntan-mii.lam avyaktam agiidhatan na� param puf!yam\ntan na� susrufiamii[liiniim\ntan no bhaviin vai bhagavat\ntiin sametiin mahii-bhiigiin\ntantrarh siitvatam iicafi!a\ntapa� saucam dayii satyam\ntarhy eviitha muni-srefitha\ntasmiid ekena manasii\ntasmiid idam daiva-tantrarn\ntasmiij jahy anga vaiklavyam\ntasman niimnii vifi[IU-riita�\ntasmims tadii labdha-rucer mahiitasmin niiriiya[la-pade\ntasmin nirmanuje'ra[lye\ntasmin nyasta dhiya� piirthii�\ntasmin sva iisrame vyiisa�\ntasyiiharn abja-kuliSiihkusa-ketutasyaiva he to� prayateta kovidal!\ntasyaiva me 'ghasya pariivaresa�\ntasyaivam khilam iitmiinam\ntasyaivam me'nuraktasya\ntasyaivam vartamiinasya\ntasya janma mahii-buddhe{l\ntasya janma mahiiscaryam\ntasya karmii!l.Y udiirii(li\ntasya mattasya nasyanti\ntasya nirhara[liidini\ntasyiintariiyo rnaiviibhuft\ntasyiinuvihito 'niithiifttasyiipi tava deho yam\ntasya pritamanii riijii\ntasya putro mahii-yogi\ntasya putro 'ti teja.�v!\ntasyiitmano 'rdham\nlata iisiidya tarasii\nlata� kalau sampravrtte\n\n11.39\n\n604\n\n19.15\n\n1003\n\n14.23\n\n748\n\n12.15\n\n625\n\n17.35\n\n916\n\n11.3\n\n557\n\n5.1\n\n226\n\n18.17\n\n947\n\n1.13\n\n70\n\n18.15\n\n944\n\n9.9\n\n450\n\n3.8\n\n146\n\n17.24\n\n904\n\n8.12\n\n385\n\n2.14\n\n103\n\n9.17\n\n457\n\n13.45\n\n714\n\n12.17\n\n627\n\n5.27\n\n260\n\n15.47\n\n828\n\n6.15\n\n291\n\n10.12\n\n523\n\n7.3\n\n319\n\n16.33\n\n872\n\n5.18\n\n245\n\n19.14\n\n1002\n\n4.32\n\n219\n\n5.29\n\n263\n\n16.17\n\n854\n\n12.2\n\n608\n\n4.9\n\n199\n\n1.17\n\n74\n\n17.10\n\n888\n\n9.46\n\n504\n\n13.56\n\n726\n\n9.17\n\n457\n\n13.25\n\n691\n\n12.13\n\n622\n\n4.4\n\n194\n\n18.32\n\n965\n\n7.45\n\n364\n\n7.33\n\n353\n\n3.24\n\n160\n\n", "SB1.3#p0420": "Sanskrit Verse Index\ntata/l par!k�it dvija-varya-sik�ayii\ntata/l priidufikrtam teja�\ntata/l sadyo vimucyeta\ntata/l saptadase jiita/l\ntata/l saptama iikii.tyiim\n\n16.1\n\ntata/l sarva-gurwdarke\ntatas ca va� prcchyam imam\ntatas te kmw-hrdayii/1\ntathii \"hrtam pasuvat piisa-baddham\ntathaiviinucarii/l saure/l\n\n12.12\n\n620\n\n19.24\n\n1013\n\n9.47\n\n505\n\ntathii parama-hamsiiniim\ntathiipi bata me daihya�\ntathiipy ekiinta-bhakte�u\ntathiiyam ciivatiiras te\ntat kathyatiim mahii-bhiiga\ntat-krtam mali va�amyam\ntat kularh pradahaty iisu\ntato 'bhyetyiisramam biila/1\ntato nivrttii hy abudhii/1 striya�\ntato 'nrtam madam kiimam\ntato'nyathii kincana yad vivak�ata/t\ntato riijniibhyanujniita/1\ntato 'rtha-kiimiibhinivesitiitmaniim\ntato vinasanam priigit\ntato yudhi�thiro gatvii\ntat-piida-mulam sirasii\ntatriibdako#·pratimaft k�arto bhavet\ntatriibhavad bhagaviin vyiisa-putra/1\ntatra brahmarfiayaft sarve\ntatra dundubhayo nedu.fl\ntatra go-mithunam riijii\ntatriihiimar�ito bh!ma/l\ntatraiva me viharato bhuja-dart!fatatra k\"irtayato viprii/l\ntatriinvaham krftrta-kathiift\ntatrarg-veda-dhara/1 pailaft\ntatra sanjayam iis!nam\ntatriis!nam kuru-patim\ntatra tatra ha tatratyair\ntatra tatriinjasii\"yu�man\ntatra tatropasmviinal}\ntatropajagmur bhuvanam puniiniift\ntatropan!ta-balayaft\n\n835\n\n7.21\n\n342\n\n1.14\n\n7l\n\n3.21\n\n157\n\n3.12\n\n149\n\n7.42\n\n361\n\n14.32\n\n753\n\n8.20\n\n394\n\n4.30\n\n217\n\n9.22\n\n464\n\n7.25\n16.5\n\n346\n840\n\n9.21\n\n463\n\n7.48\n\n366\n\n18.38\n\n971\n\n19.29\n\n1018\n\n17.39\n\n921\n\n5.14\n\n239\n\n12.36\n\n660\n\n18.45\n\n977\n\n9.1\n\n439\n\n9.48\n\n507\n\n17.29\n\n909\n\n11.9\n\n563\n\n19.25\n\n1015\n\n9.5\n\n442\n\n9.45\n\n503\n\n17.1\n\n879\n\n7.51\n\n369\n\n15.13\n\n785\n\n3.44\n\n187\n\n5.26\n\n259\n\n4.21\n\n210\n\n13.32\n\n701\n\n8.3\n\n376\n\n10.36\n\n552\n\n1.9\n\n65\n\n16.13\n\n851\n\n19.8\n\n995\n\n11.4\n\n558\n\ntat sarvam na� samiicak�va\ntiivad yii.yam avek�adhvam\ntiivat kalir na prabhavet\ntayii vilasite�v es.u\ntayor evam kathayato�\ntebhya� parama-santu�ta�\ntejasii martinii h!nam\n\n1063\n4.13\n\n203\n\n13.50\n\n720\n\n18.5\n2.31\n16.36\n\n876\n\n16.15\n\n851\n\n7.56\n\n372\n\ntejo hrtam khalu mayiibhihatas ca\ntejo-viiri-mrdiim yathii vinimaya�\nte mayy apetiikhila-ciipale'rbhake\nteniiham gurta-piitrerta\nteniihrtii� pranwtha-niitha-makhiiya\n\n15.7\n\ntena sambhrta-sambhiira/l\nte nin!yodakam sarve\nte siidhu-krta-sarviirthii/1\nthiipi socasy iitmiinam\ntiras-krtii vipralabdhii/t\ntirthiini k�etra-mukhyiini\ntirth!kurvanti t!rthiinifi\ntiryan nf.s�u yiida�su\ntitik�ur vasudheviisau\ntit vyavacchidya sa piirt!faveya/l\n\ntvam apy adabhrasruta visrutam\ntvam atmanatmiinam avehy\ntvam duftstham unapadam atmani\ntvam eko dahya-mananam\ntvam naft sandarsito dhatrii\ntvam parya{ann arka iva tri:Zokim\ntvam sqd-gurur naft paramam ca\ntvam vii mrniila-dhavalaft\ntviim vartamiinam nara-deva-dehe�u\ntvat-padair ankita bhiiti\n\n774\n\nl.l\n\n43\n\n5.24\n\n256\n\n16.30\n\n866\n\n15.9\n\n777\n\n12.34\n\n656\n\n8.2\n\n376\n\n15.46\n\n827\n\n5.4\n\n225\n\n18.48\n\n981\n\n13.9\n\n672\n\n13.10\n\n673\n\n8.30\n\n409\n\n12.22\n\n639\n\n19.7\n\n993\n\n15.38\ntoyan\"ivyii/l patim bhume/1\ntri-bhuvana-kamanam tamiila-varrtam 9.33\ntri/1-sapta-krtva/l kupita/l\n3.20\ntr!n aty aroca upalabhya tataft\n16.33\n15.42\ntritve hutvii ca pancatvam\n\ntrt\"iyam rfii-sargam vai\ntulayiima laveniipi\nturye dharma-kalii-sarge\ntu�tuvur munayo hrfitii/l\ntvam iidyaft puru�a/l siik�iit\n\n933\n128\n\n3.8\n\n818\n482\n156\n872\n822\n146\n\n18.13\n\n941\n\n3.9\n\n147\n\n9.47\n\n505\n\n7.23\n\n344\n\n5.40\n\n278\n\n5.21\n\n251\n\n16.34\n\n874\n\n7.22\n\n343\n\n1.22\n\n80\n\n5.7\n\n288\n\n11.7\n\n561\n\n17.7\n\n885\n\n17.32\n\n912\n\n8.39\n\n422\n\n", "SB1.3#p0421": "1064\n\nSrimad-Bhagavatam\n\ntvayti khalu purtirfini\ntvayi me 'nanya-vi§ayti\ntvajan kalevararh yogi\ntyaktvti sva-dharmo.rh cararttimbujam\n\n1.6\n8.42\n9.23\n5.17\n\n62\n425\n465\n244\n\nu\nucchi�ta-leptin anumodito\n5.25 257\n19.19 1007\nilcu� prajanugraha-sila-stirti[l\n19.17 1005\nudanmukho dak§irta-killa tiste\n598\nuddamo.-bhtiva-pisuntimo.la-valguhtisa- 11.36\n3.7\n145\nuddhari§yann uptidatta\nuddhava� stityakaiS caiva\nudicirh pravivestistim\nudytinopavananimair\nukthena rahito hy e§a�\nunmo.tta-milka-jaflavat\n\n10.18\n15.44\n11.12\n15.6\n4.6\n\n529\n825\n566\n773\n196\n\nunmilya sanakair netre\nupadharya vacas tasyti�\nuptiharad vipriyam eva tasya\nupalebhe'bhidhtivantim\nupavarrtitam etad va[l\n\n18.39\n8.11\n7.14\n8.8\n18.9\n\n971\n384\n336\n382\n937\n\nurukramasytikhila-bandha-muktaye\nilrv-ak�i-bahavo mo.hyam\nU§itvti htistinapure\nuttamo.-sloka-caritam\nuttartiyti hato garbha\n\n5.13\n14.11\n10.7\n3.40\n12.1\n\n237\n741\n520\n181\n607\n\nuttasthur arlit sahasti\"santis aytit\nuts,rjya sarvata[l sangam\nuvtica ctisahanty asya\nuvtisa katicin mtistin\n\n11.31\n18.3\n7.43\n12.35\n\n589\n931\n362\n659\n\nvticarh devirh brahmo.-kule\nuticam juhtiva manasi\nvadanti tat tattva-vida[l\nvtihtims ca puru�a-vyaghra\nvairagya-rtigoptidhibhytim\n\n16.21\n15.41\n2.11\n14.13\n9.26\n\n860\n821\n98\n742\n469\n\nvaiSamptiyatta evaika�\nvai�rtavarh teja tistidya\nvaiyiisaker jahau s�ya[l\nvtijimedhais tribhir bhita�\nvtiktantytirh ntimabhir baddhti[l\n\n4.21\n8.15\n18.3\n12.34\n13.42\n\n210\n388\n931\n656\n710\n\nvaktram niniya bhaya-bhtivanayti\nvamSam kuror vamsa-davtigni-\n\n8.31\n10.2\n\n410\n512\n\nv\n\nvantidri-nady-udanvanta[l\nvancito 'ham mo.htirtija\nvapur alaka-kultivrtananabjam\n\n8.40\n15.5\n9.33\n\n422\n772\n482\n\nvapanarh dravirttidtinam\nvtiramukhyti.s ca satasa[l\nvtirartendrarh puraskrtya\nvarrtayanti smo. kavaya�\nvartamtino vayasy adye\n\n7.57\n11.19\n11.18\n3.35\n6.2\n\n373\n575\n574\n176\n282\n\nvartamtino vayasy adye\nvtirurtirh mo.dirtirh pitvti\nvasi§tha indrapramo.da[l\nvtisudeva-kathopetam\nvtisudevtinghry anudhyana\n\n6.5\n15.23\n9.7\n18.9\n15.29\n\n284\n798\n443\n937\n805\n\nvtisudeva-pararh jntinam\nvtisudeva-parti veda�\nvtisudeva-parti .yoga�\nvtisudeva-paro dharma�\nvtisudeve bhagavati\n\n2.29\n2.28\n2.28\n2.29\n2.7\n\n123\n123\n123\n123\n92\n\nvtisudeve bhagavati\nvtisudeve bhagavati\nvavande sirasti sapta\nvavnu� kusumo.* knrtam\nvayarh tu na vitrpyamo.\n\n2.22\n15.50\n11.28\n10.16\n1.19\n\n114\n831\n587\n527\n76\n\nvtiyur vtiti khara-sparsa�\nvepamtinarh padaikena\nvepthus ctipi hrdaye\nvettha tvarh saumya tat-sarvam\nvetthedam drorta-putrasya\n\n14.16\n17.2\n14.11\n1.8\n7.27\n\n744\n880\n741\n64\n348\n\nvibhtivya lobhanrta-jihmo.-hirhsantidi\nvibhurh tamevtinusmo.ranvicak�arto 'sytirhati veditum vibho[l\nvidhamantam sannikar�e\nvidhatse svena virye[la\n\n15.37\n15.2\n5.16\n12.10\n7.24\n\n816\n770\n242\n618\n345\n\nvidhtiya vairarh svasano yathtinalam\nvidhii.ta-kalma�ti-sthtinam\nvidhii.ya tad ameyatmti\nviduras tad abhipretya\nviduras tirtha-ytitrtiyam\n\n11.34\n15.48\n12.11\n13.18\n13.1\n\n595\n828\n619\n683\n661\n\nviduras tu tad tiscaryam\nviduro 'pi parityajya\nvijaya-ratha-kutumba tittatotre\nvijnantitmani sarhyojya\nvijnapaytimiisa vivihtacetti�\n\n13.59 729\n15.49 829\n9.39 498\n13.55 725\n19.12 1000\n\n", "SB1.3#p0422": "Sanskrit Verse Index\nvikiryamiicwlt kusumai\nvik�amiirw'pi niipasyamvik�anta[t sneha�ambaddhii[t\nvilokyodvigna-hrdaya[t\nvimocitiiham ca sahiitmajii vibho\n\n10.18\n6.19\n10.13\n14.24\n8.23\n\n529\n295\n524\n748\n398\n\nvimucya rasaniibaddham\nvimrjyasrori piiribhyiim\nvinirgacchan dhan�kotyii\nvipada[t santu tii[t sa5vat\nvipad-garad vi�iignyiide[t\n\n7.56\n13.36\n18.30\n8.25\n13.8\n\n372\n704\n962\n400\n670\n\nviprakirpa-ja(iicchannam\nvipra-siipa-vimu{lhiiniim\nv4iin mahtigne[t puru�da-darsaniit\nvi5e¥Jto dharma-swl{t\nviSircw danto mandiigni[t\n\n18.27\n15.22\n8.24\n17.41\n13.22\n\n959\n798\n399\n922\n688\n\nviSoko brahma-sampattyii\nvis,rjya taii ca papraccha\nvis,rjya tatra tat sarvam\nvisuddhayii dhiiracwyii\nvis�yat-tiilur udakam\n\n15.31\n18.40\n15.40\n9.31\n18.27\n\n808\n972\n820\n479\n959\n\nvitarkayan vivikta-stha[t\nvivatsiims iiSru-vadaniim\nvivikta eka iisi'na[t\nvrajanti tat pii rama-hamsyam\nvrddha[t kula-pati[t siitam\n\n4.27\n17.3\n4.15\n18.22\n4.1\n\n216\n881\n205\n954\n191\n\nv,rjinam niirhati priiptum\nvrkodaras ca dhaumyas ca\nvrkodariividdha-gadiibhimarsavr�am m.rrziila-dhava,lam\nvr1a-ropera kim ka5cit\n\n7.46\n10.10\n7.13\n17.2\n17.7\n\n365\n522\n336\n880\n885\n\nvr1asya n�fiims trin piidiin\nv.rto rathiisva-dvipapatti-yuk tayii\nvyadadhiid yajiia-santatyai\nvyarocatiilam bhagaviin yathendu[t\nvyiisiidyair iSvarehtijiiai[t\n\n17.42 924\n16.11 848\n4.19 209\n19.30 1019\n430\n8.46\n\nvyasanam vik�ya tat te�iim\nvyatitii[t katicin miisii[t\nvyavahita-Prtanii-mukham\n\n8.13\n14.2\n9.36\n\n386\n732\n488\n\ny\nyac chrrvatiim rasa-jiiiiniim\nyac chrotavyam atho japyam\nyad adharma-krta{! sthiinam\n\n76\n1.19\n19.38 1028\n17.22 901\n\n1065\n\nyadii hy adharme(Ul tamo-dhiyo\nyadii mrdhe kaurava-sriijayiiniim\n\n10.25\n7.13\n\n538\n336\n\nyadii mukundo bhagaviin imiim\nyad anudhyiisinii yuktii�\nyadii parik�it kuru-jiingale 'vasal\nyadiisararam iitmiinam\nyadiitmano'ngam iikri{lam\n\n15.36\n2.15\n16.10\n7.19\n14.8\n\n815\n104\n846\n341\n737\n\nyadatra kriyate karma\nyad biihu-dart{liibhyudayiinujivinaf!\nyad biihu-dart!Ia-guptiiyiim\nyad-dof!�u mii prartihitam guruyad e�a pumsiim r�abhaf! sriyaf!\n\n5.35\n14.38\n14.36\n15.16\n10.26\n\n270\n760\n756\n788\n541\n\nyadisvare bhagavati\nyadof! priyasyiinvaviiye\nyadun yadubhir anyonyam\nyad-viikyato dharma ititara[t sthita{!\nyad-viimba te bhuri-bhariivatiira-\n\n5.32\n8.32\n15.26\n5:15\n16.23\n\n266\n412\n800\n240\n863\n\nyad vijijiiiisayii yuktii[t\n9.16\nyadyapy asau piiriva-gato raho-gata[t 11.33\nyadyapy astram brahma-sira[t\n8.15\nyady e�oparatii devl\n3.34\nya eka !So jagad-iitma-lilayii\n10.24\n\n456\n593\n388\n175\n537\n\nya[t sraddhayaitad bhagavatya[t svakiit parato veha\nya[t sviinubhiivam akhila-sruti-siiram\nya idam miiyayii devyii\nyai[t kopitam brahma-kulam\n\n15.51\n13.27\n2.3\n8.16\n7.48\n\n832\n693\n85\n389\n366\n\nyajate yajiia-purufiam\nyiijayitviisvamedhais tam\nyak�yamiirto 'svamedhena\nyamiidibhir yoga-pathai[t\nyam manyase miituleyam\n\n5.38\n8.6\n12.32\n6.35\n9.20\n\n275\n380\n653\n312\n462\n\nyam pravrajantam anupetam apetayiini veda-vidiim sre�fha[t\nyan manyasi dhruvam lokam\nyan me'sums tyajata{l siik.siit\nyarhy ambujiik�pasasiira bho\n\n2.2\n1.7\n13.44\n9.22\n11.9\n\n83\n63\n713\n464\n563\n\nyiisiim grhiit pu�kara-locana/J pati!J\nyasmiin na[t sampado riijyam\nyasmin harir bhagaviin ijyamiina[t\nyasminn ahani yarhy eva\nyaso vitanitii svii niim\n\n10.30\n14.9\n17.34\n18.6\n12.20\n\n547\n738\n915\n934\n633\n\n", "SB1.3#p0423": "1066\nyas tvam kr�tte gate duram\nyas tvam iamsasi kr�ttasya\nyasya k�atta-viyogena\nyasyiimbhasi iayiinasya\nyasyiimiiimiena srjyante\nyasyiim vai irii.yamattayam\nyasya piilayatafi k�auttim\nyasya rii�tre prajii{l sarviifi\nyasyiivatiiro bhutiiniim\nyasyiivayava-samsthiinaifi\nyathii dharmiidayas ciirthiifi\nyathii giivo nasi protiifi\nyathiiham mrta-vatsii \"rtii\nyathii hi sutyiim abhijiita kovidiifi\nyathii hr.sikesa khalena devaki\nyathii hy avahito vahnifi\nyathii kri{lopaskariittiim\nyathii matsyiidi-rii.piitti\nyathii nabhasi meghaugha[l\nyathiinubhutam kramaiafi\nyathii pankena pankiimbha[l\nyathiividiisina[l kulyii[l\nyathii-vidhy upasangamya\nyat krta[l kr�!la-sampraina[l\nyat piida-samirayii[l suta\nyat-piida-susruftarw -·mu/;hyayatra dharma-suto riijii\nyatraiva niyato vatsye\nyatra kva viibhadram abhud amuftya\nyatra kva viitha vatsyiimi\nyatriinuraktii[l sahasaiva dhirii[l\nyatreme sad-asad-rii.pe\nyat-samirayiid drupada-geham\nya.t-sannidhiiv aham ukhii[l{iavam\nyat-tejasii durv�ahetta guptii[l\nyat-tejasii nrpa-siro 'nghrim ahan\nyat-tejasiitha bhagaviin yudhi sulayiivad dadhiira sudratvam\nyiivad iSo mahan urvyiim\nyii vai lasac-dhri-tulasi-vimisrayiivata[l krtaviin prasniin\nyii virya-sulkena hrtii[l svayamvare\n\nSrimad-Bhagavatam\n17.6\n\n884\n\n18.11\n\n939\n\n15.6\n\n773\n\n3.2\n\n137\n\n3.5\n\n141\n\n7.7\n\n325\n\n17.45\n\n926\n\n17.10\n\n888\n\n1.13\n\n70\n\n3.3\n\n139\n\n5.9\n\n230\n\n13.42\n\n710\n\n7.47\n\n366\n\n16.1\n8.23\n\nyayiiham etat sad-