1-Basic Sums and Points

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Last six pages of this file are not directly related to these summaries

Canto One, Chapter OneQuestions By the Sages

Srila Vyasadeva offers his obeisances to Lord Sri Krsna, the SupremePersonality of Godhead, and immediately glorifies the SrimadBhagavatam as completely pure, free from materially motivatedactivities, and especially nectarean having emamated from the lips ofSri Sukadeva Goswami. (1-3) The narration of the Bhagavatambegins in the holy place of Naimisaranya, where great sages firstglorify Srila Suta Goswami, the speaker of the Bhagavatam, and thenbegin inquiring from him (4-8) The sages begin posing their questions.(9-13) They then glorify hearing about the Lord and request Suta tospeak to them about the Lord and His incarnations. (14-20) After Suta

describes that the Age of Kali has just begun, the sages then ask afinal question: "Now that Sri Krsna, the Absolute Truth, the master ofall mystic powers has departed for His abode, please tell us by whomreligious principles are presently protected." (21-23)

1. One should hear the pastimes, names, and glories of the Lordfrom the Srimad Bhagavatam, in which all material forms of regionhave been are rejected, from a bona fide spiritual master, becomefixed in devotional service, and not allow his mind to be deflected toanything else. Patiently and submissively hearing the SrimadBhagavatam immediately re-establishes a soul in his eternal

relationship with Krsna. All other goals are rejected in theBhagavatam. (1-3)2. One must hear the Bhagavatam from a bonafide

representative of Vyasadeva. (4-8)3. If both the speaker and the hearer are qualified, the hearer

will easily understand the Absolute Truth, Sri Krsna, the SupremePersonality of Godhead. (9-13)

4. Hearing of the everfresh pastimes, names, and glories ofKrsna will attract one from the horrible Kali yuga trap of the materialworld to the eternal blissful spiritual realm. (14-20)

5. Because of the shortness of life that Kali Yuga brings, one

should fear the dangers of Kali, accept the shelter of a bonafidespiritual master, and adopt the process recommended by LordCaitanya for self realization in Kali Yuga: hearing and chanting Krsna'sglories as told in the BG and the SB. (21-23)

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Regarding the six questions of the sages, in his commentary onSrimad Bhagavatam 1.2.1, Visvanath Cakravarti Thakura hassummarized the six questions that the sages of Namasaranya askedSuta Gosvami as follows:

1. What is the ultimate benefit for mankind?2. What is the essence of all scriptures?3. For what reason did the Lord take His birth from Devaki?4. Describe the wonderful deeds of the Lord when He assumed the

forms of Brahma, Rudra, etc, for the purpose of creating, maintaining,and destroying the universe.

5. Fully describe the activities of Lord Hari's incarnations within thisuniverse.

6. Where has religion taken shelter after Krsna has retired to Hisown abode?

Srila Jiva Gosvami has commented that of these six questions, four areanswered in Chapter Two and two are answered in Chapter Three.

Here are the questions and the place in which they are answeredaccording to two commentators on the Bhagavatam:

Question One (1.1.9): What is the absolute and ultimate good (sreyah)for people in general?

After describing that devotional service to Sri Krsna was the essenceof the scriptures, Suta explains that the ultimate benefit for people in

general is to become free from material bondage and develop love ofGod through devotional service offered only to Krsna or His plenaryparts (Especially SB 1.2.6- 7, but also until verse 27)

Question Two: (1.1.11): What is the essence of all scriptures?

Throughout the Second Chapter of the Bhagavatam and especially inSB 1.2.6-7, and continuing on to text 28, Sri Krsna, the SupremePersonality of Godhead, is confirmed as the only object of worship,and establishing one's lost relationship with Him in love and servicethrough devotional service is proclaimed as sum and substance of the

Vedic literatures.

Question Three (1.1.12): (1.1.12): Tell why Krsna, the SupremePersonality of Godhead appeared.

This question is answered in 1.2.34, "to reclaim those in the mode ofpure goodness." In addition, this question is answered in 1.8.35,9.4.61, 10.8.48-50, and 10.33.37.


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Question Four (1.1.17) Tell us of the acts of Lord performs inrelationship to creating the material world.

This question is answered in 1.2.30-33, wherein the Bhagavatam

explains how Vasudeva creates the materialsubstance and enters intoit as the Purusa incarnations. In addition, Cantos Three and Fourexplain the creation of the universe.

Question Five (1.1.18): Describe the activities of the incarnations ofthe Lord.

The Lord's incarnations are described within the Chapter Three of theFirst Canto. Descriptions of the incarnations are expanded throughoutthe remainder of the Bhagavatam.

Question Six (1.1.23): Where have religious principles goneafter Krsna's disappearance from this planet?

Suta Goswami answers this question in SB 1.3.43 by declaring, ThisBhagavat Purana is as brilliant as the sun, and it has arisen just afterthe departure of Lord Krsna to His own abode, accompanied byreligion, knowledge, etc. Persons who have lost their vision due to thedense darkness of ignorance in the age of Kali shall get light from thisPurana.

Chapter Two, Divinity and Divine Service

Before replying, Suta Goswami first offers his obeisances to his guru,Srila Sukadeva Goswami, and then begins answering the sage'squestions. (1-4) Suta begins describing the relevance of the sages'inquiries, for they are about Krsna, the Supreme Personality ofGodhead. He then stresses the importance of the process of self-realization, and its goal--devotional service to Krsna. (5-10) Sutafurther explains that since Krsna is the Absolute Truth, one mustsatisfy Him by devotional service. (11-15) The gradual progression ofconsciousness as one overcomes the effects of the modes of nature

and attains pure devotional service through the proper hearing ofSrimad Bhagavatam and serving pure devotees is then described bySuta Goswami. (16-22)

Suta explains Lord Krsna's position as beyond the modes ofnature and therefore instructs that those serious about liberationworship only Him, for the Lord is the Supreme goal of life. (23-29) Thechapter ends with Suta's description of how the Lord, although


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transcendental to the material world, first creates the material worldand then maintains His creation. (30-34)

1. Since by hearing the Srimad Bhagavatam from a puredevotee spiritual master, the modes of passion and ignorance

gradually slacken, and one develops his eternal rasa with Krsna, whyshould one divert his mind to anything independent of Krsna'sservice? (1-4)

2. To achieve perfection, one should hear Srimad Bhagavatamfrom a pure devotee and become a pure devotee, and since becominga pure lover of Krsna is the only source of true satisfaction, one shouldreject as useless every activity not directed towards awakening ourattraction to Krsna and realization of our personal relationship withHim. (5-10)

3. Every man should therefore take instruction from thescriptures and constantly glorify, remember, and worship Krsna. (11-

15) 4. By performing devotional service and hearing the SrimadBhagavatam from great devotees, the hold of the modes of passionand ignorance are loosened and one gradually transcends the modesof material nature and progressively comes to live in his eternal rasawith Krsna. (16-22)

5. Since everything auspicious can be achieved through puredevotional service, why divert our mind to sense gratification oranything independent of Krsna's service. (23-29)

6. To reclaim the misguided conditioned souls aimlessly seekinghappiness in the material world, Krsna enters the world as Supersoul

and prompt them to reawaken their relationship with Him. He alsoincarnates and empowers suitable living beings to act on His behalf.(30-34)

Krsna comes to the material world in many incarnations in order tosave the fallen souls, and when the Lord comes, He has no connectionwith the material world, although He appears to be within it. Oneshould hear of these incarnations from the Bhagavatam, from a puredevotee, and thus learn one's eternal relationship with Krsna and hisultimate destination after leaving his body.

Chapter Three, Krsna is the Source of All Incarnations

Suta Goswami describes the three roles of the Purusa avataras in thecreation of both the total cosmos and the individual universes. (1-4)Suta then briefly describes twenty-two incarnations of God thatappear within this universe, but explains that the Lord actually hasunlimited incarnations. (5-27) Although innumerable incarnationsexist, Krsna is Their fountainhead and is the Supreme Personality of


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Godhead. (28) Suta Goswami explains that the material forms (grossand subtle) of both the Lord (Virata Rupa) and the living beings areactually imaginary. Therefore, learned men describe the glories andpastimes of the Lord's incarnations so that the conditioned souls canbe freed from ignorance and achieve ecstatic love for the Supreme

Lord. (29-39) Suta Goswami then glorifies the Srimad Bhagavatam asthe incarnation of Lord Krsna meant for delivering the conditionedsouls of Kali Yuga. He also describes how the Bhagavatam wastransferred from Srila Vyasadeva to Sukadeva to Himself (40-44)

1. The Lord, through His Purusa incarnations-- KaranadaksayiVisnu, Garbodaksayi Visnu, and Ksiradaksayi Visnu-- creates thematerial world to facilitate the misguided ambitions of the Jiva souls.One can perceive the spiritual nature of these incarnations, as well asall the Lord's other incarnations, if one is qualified through hisdevotional service. (1-4)

2. Through Garbodaksayi Visnu comes innumerable incarnationswhich are manifested on different planets and in different universesconstantly, without cessation, as water flows continuously from awaterfall. (5-27)

3. But Sri Krsna is not an incarnation. Rather He is the original,complete, Supreme Personality of Godhead. (28)

4. One should hear how the Lord descends into the materialworld, while having no connection with the material world, frombonafide sources like the Srimad Bhagavatam and thus becomeenriched with knowledge. One should then take shelter of the Lord,become self realized, and see the Lord face to face. (29-39)

5. To reach this stage of perfection, one should hear this SrimadBhagavatam, the cream of Vedic literatures, with rapt attention from abonafide spiritual master, and thus learn who is God, what one'srelationship is with Him, and what one's ultimate destination is afterleaving his body. Such a qualified reader of the Bhagavatam will seeSri Krsna, in person, within the Bhagavatam's pages. (40-44)

Chapters Four, The Appearance of Sri Narada

Saunaka Rsi inquires from Suta Goswami about the history of

Sukadeva Goswami's speaking the Bhagavatam to Maharaja Pariksit.(1-13) Suta begins retelling how Veda Vyasa compiled and edited theVedic literatures for the benefit of the unfortunate souls of Kali Yuga.(14-25) Even after his great work was complete, Veda Vyasa still feltdissatisfied. Just as he was contemplating the cause of hisdespondency, his spiritual master, Narada Muni, appeared.(26-33)


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1. This Bhagavatam, which contains the direct pastimes of theLord and which leads the conditioned souls of Kali to engage in puredevotional service, the only activity that will truly satisfy them, iseffective only when heard from a pure devotee who is representingSukadeva Goswami. (1-13)

2. This Bhagavatam only describes devotional service and thetranscendental pastimes of Lord Krsna, and is Srila Vyasadeva'sspecial arrangements so the unfortunate souls trapped by Kali canapproach the ultimate achievement, devotional service, which alonecan bring complete satisfaction to the self.(14-25)

3. One cannot feel true satisfaction until one engages in directdevotional service as the Bhagavatam describes, even though onemay understand and become purified by assimilating all theknowledge of the Vedas and the Mahabharat.(26-33)

Chapter Five, Narada's Instructions on Srimad Bhagavatam forVyasadeva

Narada Muni, fully understanding the situation, inquires from Vyasaabout the root cause of Vyasa's unhappiness, and hints about thesolution.(1-4) Srila Vyasadeva requests his spiritual master, Narada, toreveal to him the cause of his despondency. (5-7)

Narada then reveals to Vyasa the importance of directlydescribing the glorious pastimes of Krsna, and he also tells him thedangers that could arise due to Vyasa's previous writings, which onlyindirectly hint at the glories of the Lord. (8-16) Narada then tells Vyasa

about the secure position of a devotee serving Krsna. (17-19) Afterdescribing the Lord as both impersonal as well personal, Narada asksVyasa to vividly and directly describe the pastimes of Krsna. (20-22)Narada then explains to Vyasa how he, through the association ofgreat Bhaktivedantas, became fixed in the confidential devotionalservice of the Lord. (23-31) Narada glorifies working in Krsna's servicewhile remembering His glories.(32-36) After glorifying transcendentalsound, Narada then requests Vyasa to directly glorify the Lord'sactivities for the benefit of suffering humanity.(37-40)

1. True satisfaction cannot come by any means other than by

pure devotional service. (1-4)2. Even if one is complete in material knowledge, one mustbecome trained to render pure devotional service and thus removeone's miseries; therefore, one must approach and surrender totraining from a bonafide spiritual who is one hundred percent a puredevotee engaged in Krsna's service. (5-7)

3. Because the Srimad Bhagavatam directly presents thepastimes and glories of the Lord, hearing the Bhagavatam from such a


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pure devotee is the best method of removing our impurities andagain reviving our devotional service to Krsna. Although we may beattracted to other literatures due to our impure, conditioned desires,attentively studying the Bhagavatam will remove those desires. TheBhagavatam is therefore the most superior literature, superior to even

the Vedic literatures which promote gradual purification and therebyconfuse readers about life's ultimate goal. (8-16)4. On one hand, any gains outside of devotional service is

doomed, and on the other hand, devotional gains are eternal.Advancing through devotional service is so perfect that even if adevotee falls the Lord personally takes charge of rectifying him. (17-19)

5. For the living entity to regain his constitution position ofserving Krsna through devotional service, he must seek shelter of theLord's representative, the bonafide spiritual master, and then, underthe spiritual master's direction, the disciple can purify his material

attachments by using them to glorify the Lord. (20-22)6. Therefore one who is determined to go back to Godhead mustsurrender to, take training from, and hear the Bhagavatam from apure spiritual master who represents Krsna. One must serve such aspiritual master, and rejecting all desires for material happiness, usehis material abilities and opulences in Krsna's service while cultivatinga strong desire to serve Krsna in the spiritual world. (23-31)

7. No plan to remove our miseries other than taking shelter ofthe Lord in devotional service will succeed, and we should becomedetermined to purify our inclination to lord it over the material worldby dovetailing our material tendencies in Krsna's service. Thus, under

the direction of a pure devotee, we can always remember Krsna andgo back to Godhead. (32-36)8. Rejecting as useless everything that doesn't bring us closer to

Krsna, one should uncover his relationship with Krsna throughoffenselessly chanting transcendental sound vibrations, like theBhagavatam. Because all classes of men can become purified throughthe potency of transcendental sound vibrations, these vibrationsshould be widely broadcast. (37-40)

Chapter Six, Conversation Between Narada and Vyasa

Vyasa inquires from Narada about how he passed his life after thedeparture of the sages. (1-4) Narada describes that after his motherwas bitten by a poisonous snake and died, he began traveling. Once,as he sat beneath a banyan tree, he began meditating on the Lord inthe heart. (5-15) As Narada Muni meditated, the Supersoul firstappeared to him and then departed. Narada Muni was grief stricken.(16-20)


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The Lord then spoke to Narada, and His words dispelled Narada'sgrief. (21-25) After recounting his meeting with the Supersoul, Naradatells Vyasa how he spent the remainder of his life. Narada thendescribes his next birth as the great sage, Narada Muni. (26-30)Vyasadeva then hears of the transcendental activities that Narada

Muni now continuously performs. (31-33) Narada finishes hisinstructions to Vyasa, and Suta Goswami narrates the departure ofNarada. Suta then describes Narada's glories. (34-38)

1. Inquiring from great devotees helps one advance in Krsnaconsciousness, and that advancement is never annihilated, as spirit isnever annihilated, even at the death of the body. (1-4)

2. After associating with these devotees and taking initiationfrom them, one should become serious about Krsna consciousness,and if Krsna kindly removes one's material entanglements, one shoulddevote one's time solely to spiritual development either by fearlessly

traveling or by sitting in a holy place and repeatedly hearing andchanting the holy scriptures. (5-15)3. Thus by taking initiation from and serving one's bonafide

spiritual masters, and by following the regulative principles andpractices of devotional service, one's love of God will graduallyprogress in its development until it is beyond the probationary,regulative stages of devotional service, and then, by the Lord'scauseless mercy, one will be able to ecstatically directly see and hearKrsna by His mercy. (16-20)

4. To reach the stage of ecstatic love for Krsna, one shouldreceive training in a temple, perform arcana, and there serve Krsna.

These practices will naturally increase one's desire to serve more andmore, and thus, through intensely hankering for Krsna's service, onewill directly experience Krsna's transcendental presence. Even a shortperiod of training in devotional service ultimately, but inevitably, leadsto association with Krsna, and whatever devotional service onerenders is never lost, but accumulates until it is completely mature.(21-25)

5. Thus a pure and sincere devotee experiences the associationof the Lord through continuously and selflessly chanting andpreaching, and in this way prepares for his liberation, going back toGodhead in his spiritual body in his next life. Even as he serves in this

life, he is surcharging his present material body with spiritual energy.Although a great liberated devotee may even again take birth, neitherhis birth or death will be ordinary, for his appearance anddisappearance will be like Krsna's, who carries on His activities in anunlimited, transcendental body. (26-30)

6. By following in the footsteps of the great authorized devoteeslike Narada Muni, a pure devotee is awarded so much benedictionfrom the Lord that he continuously, lovingly chants Krsna's glories and


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thus penetrates the attention of the Lord and obliges the Lord toalways be visible to him. (31-33)

7. Since one can cross the ocean of miseries only throughdevotional service, by changing all thinking and activities to Krsnaconscious thinking and activities, and since we know know from

Narada Muni how one achieves ecstatic love of God as the results ofdevotional service, we should thereby use our free will to executedevotional service, and make it our mission to to preach the glories ofdevotional service to the suffering, illusioned conditioned souls withinthis world. (34-38)

Chapter Seven, The Son of Drona Punished

Saunaka Rsi inquires from Suta Goswami about Vyasa's activities afterNarada's departure. Suta first describes Vyasa's meditation and howthrough his meditation Vyasa perfectly understood the Lord, the living

entity, and the Lord's material energy. (1-4) Vyasa, in order to savethe conditioned souls from misery, then compiled the SrimadBhagavatam and taught it to his son Sukadeva Goswami. (5-8)

Saunaka then asks Suta why Sukadeva, who was already on thepath of self-realization, took the trouble to study the Bhagavatam.After Suta replies that even liberated souls are attracted to the SrimadBhagavatam, Suta begins answering Saunaka's earlier questionsabout Sri Krsna, Maharaja Pariksit, and the Pandavas. He begins byexplaining that Asvattama, the son of Arjuna's martial teacherDronacarya, killed the five sleeping Pandava princes after the battleof Kuruksetra. (9-14)

Asvattama flees after his heinous crime, and Arjuna sets out tocapture him. Asvattama tries to escape by using his brahmastraweapon on Arjuna. When Arjuna sees the glaring brahmastrathreatening him, he prays to Sri Krsna, who is driving his chariot, andthen follows Krsna's instructions about counteracting the fearfulweapon. (15-20)(21-34) Arjuna neutralizes the brahmastra and thencaptures and binds Asvattama. Krsna then tells Arjuna that Asvattamashould be killed. Arjuna brings Asvattama back to the Pandava camp.There, Draupadi and the other Pandavas are appalled to seeAsvattama, the son of their teacher, bound with ropes. They demandhis release. Bhima, alone amongst the Pandavas, demands Asvattama

be killed for his horrendous misdeed. Krsna hints at the solution, andArjuna, understanding Krsna's desire, both "kills" and "not kills"Asvattama by cutting off the jewel from Asvattama's head. Then, afterreleasing Asvattama, Arjuna and the Pandavas perform the funeralrituals for their relatives who have been slain in the Battle ofKuruksetra. (35-41(42-58)


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1. The Varnasrama system is a spiritual culture in which allmembers--brahmacaris, grhastha, vanaprasthas, and sannyasis--aremaking advancement in their realization of the Absolute Truth. Butone can reach the perfection of realization of the Absolute Truth,wherein one knows Krsna as the Supreme Personality of Godhead,

only through the linking process of devotional service. (1-4)2. The desire to perform devotional service to Krsna as well asan attachment to Krsna will arise within the heart of even anillusioned soul attached to sense gratification if he contacts Krsnathrough hearing, in the association of devotees, about devotionalservice from the Bhagavatam. This Srimad Bhagavatam is especiallymeant for the Paramhamsas, nevertheless, all material miseries of onewho takes shelter of the Bhagavatam will completely stop. (5-8)

3. Since properly hearing the Bhagavatam will purify and attracteveryone to Krsna, even one liberated in brahman. Lord Caitanyawanted everyone, especially those born in India, to study and become

fully realized in the Bhagavatam, and preach its message all over theworld. (9-14)4. The Bhagavatam contains the pastimes of Krsna, the

Supreme Personality of Godhead and controller and source ofeverything, and it tells of His transcendental pastimes as He descendsto reclaim the suffering, conditioned souls and remove their illusions,fears, and miseries. In these all-attractive pastimes, He sometimeseven exhibits anger to show His special kindness and inclinationtowards His devotees who are always rapt in thoughts of Him. (15-20,21-34)

5. Throughout His dealings with His devotees, Krsna tests His

devotees and magnifies their sense of duty and thus helps themdevelop their intimate relationship with Him as either servant, friend,parent, or object of conjugal love. Krsna, in His dealings with Hisdevotees, even personally solves their dilemmas. (35-41, 42-48)

Chapter Eight, The Prayers of Queen Kunti

Just after Lord Krsna and the Pandavas perform the funeral rituals fortheir relatives killed in the Battle of Kuruksetra, Krsna prepares toleave for Dvaraka. Suddenly Uttara approaches Krsna in great fear.Asvattama had hurled another brahmastra, and targeted it to kill

the unborn child within her womb. Krsna, as the Supersoul, covers theembryo from within and saves Uttara. (1-7, 8-16) After Krsna savesUttara and her embryo, Kunti, the mother of the five Pandavas,approaches Krsna along with her sons and offers her obeisances. Afterglorifying the Lord, Kunti describes His descent and greatness, andwonders how she can possibly understand His unfathomable position.(17-22) Kunti retells how the Lord protected her and her family duringtheir calamitous years of exile. She then explains that only one who


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has no material shelter can easily approach Krsna. (23-27) Kunti thenexplains the mysterious nature of Krsna's birth and activities, as wellas the reason for His advent. (28-36) Kunti begs Krsna to remain inHastinapura, as the welfare and opulence of the Pandava kingdomdepend upon His presence. (37-40) Kunti then expresses her desire to

sever her affection to all others but Krsna, and then, while offering herobeisances to the Lord, declares her complete dependence upon Him.(41-42) After Kunti ends her prayers, Krsna again attempts to leaveHastinapur. Maharaja Yudhisthira, overwhelmed by the death of hiskinsman, approaches Krsna in a dejected mood and is filled withlamentation. (43-52)

1. And the goal of taking shelter Krsna is the only worthwhilegoal in life since nothing or no one other than Krsna, who uses Hisinconceivable potencies to protect those who are completelydependent upon Him, can protect us from death. (1-7, 8-16)

2. Krsna can do this because He is the Supreme Lord, and whenHe descends, it is to attract us to Him by displaying all-attractivehuman-like childhood pastimes in Vrindaban, in which He alwaysreciprocates with and protects those pure devotees who are fullydependent upon Him. But those who are not yet pure and who do notintimately know the Lord, should go to the temples and see Him in Hisform as arca-vigraha. There, in the temples, those fallen souls shouldbecome purified by hearing about the Lord from proper authoritiesand thereby get Krsna's mercy, which will be available to them if theyare sincere in purpose. (17-22)

3. Since human life's true goal should only to develop one's

loving relationship with Krsna, a devotee in material difficulty who haslearned to take shelter of the Lord is in a more favorable position thanone who possess wealth, beauty, family, and education--for thesematerial opulences tend to make one forget the Lord. In fact, Krsnabecomes the property of a devotee who, possessing nothing material,takes full shelter of Him. (23-27)

4. Krsna comes to this world and displays His merciful pastimes,which bewilder ordinary men but fully benefit the pure devotees. Inthese pastimes the unborn, Supreme Lord not only takes birth but alsobecomes a plaything of His pure devotees. Despite His coming to thematerial world, He is still the Supreme Lord and the Supersoul of the

entire creation, therefore submissively hearing these pastimes fromthe correct sources mitigates the miseries of the conditioned soul. (28-36)

5. Since one's material opulences are all doomed, and sinceeven the earth's prosperity is maintained when the Lord is pleased,one should become dependent upon the Lord by being obedient to Hislaws and thus achieve prosperity as well as the perfection of humanlife through devotional service. (37-40)


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6. Because the knot of family affection can limit one's service,one should even desire to renounce it if such renunciation increaseshis devotional service and focuses his affection on Krsna. (41-42)

7. One's choice is to be either deluded by the Lord's maya andenchanted by the material world or to be enchanted by affection for

the Lord and thus practically conquer the Almighty Lord. If onechooses correctly, the Lord personally glorifies and protects such adevotee from all sinful reactions. (43-52)

Chapter Nine, The Passing Away of Bhismadeva in the Presence ofLord Krsna

Maharaja Yudhisthira, Krsna, and the Pandavas go to the battlefieldwhere Bhisma is lying on a bed of arrows. Many great rsis also arrive,and Bhismadeva properly receives them all, especially Lord Krsna, for

Bhisma is aware of His glorious position. (1-10) Seeing the Pandavas,Bhisma enumerates all the sufferings the Pandavas tolerated prior tothe battle. Bhisma then explains that such things could only havehappened due to the actions of eternal time and Krsna's inconceivableplan. (11-17) Bhisma describes the glories and actual position ofKrsna. (18-22) Bhisma appreciates that Krsna has personally come tobe present before him at the time of his death. (23-25) Bhismadevafirst answers Yudhisthira's questions regarding the duties of a religiousmonarch and then notices that the auspicious time for his departurehas arrived. He thus withdraws his consciousness from this world andfocuses it on Krsna. (26-33) Bhisma especially fixes his mind on

remembering Sri Krsna as he saw Him on the battlefield as the chariotdriver of Arjuna. (34-38) Bhisma further glorifies Krsna's wonderfulreciprocations with His other devotees. (39-42) Bhismadeva breatheshis last. After the great sages and the Pandavas depart, Yudhisthirabegins ruling the kingdom according to the instructions he hasreceived from Bhismadeva. (43-49)

1. Krsna arranges pastimes in the material world to glorify Hisdevotees. (1-10)

2. Devotees ungrudgingly accept the adverse conditions andsufferings that they undergo in their devotional service, for they are

committed to the Lord's plan, the exact nature of which no one canascertain. (11-17)3. Krsna re-establishes the conditioned soul's relationship with

Him by demonstrating pastimes with His pure devotees. Thesepastimes, regardless of the Lord's dealings, all produce ecstasy forHis devotees, for the Lord, although internally guiding all livingentities as Supersoul, even externally guides his devotee. (18-22)


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4. Pure devotees always thinks of Krsna and are the greatest ofyogis, and although such devotees are brought by Krsna to thespiritual sky after leaving their body, they only desire to always thinkabout Krsna, and the Lord, in reciprocation, arranges theirglorification. (23-25)

4. In the pastime the Lord arranged with Bhismadeva, we learnthat that which attracts the mind of a dying man becomes thebeginning of his next life, so one should always think of Krsna andthen, when he leaves his body, go back to Godhead, having faith thatthe Lord who is also the Supreme Controller, will personally fulfill anyspiritual desire one may have. Therefore one should rid himself of allmaterial desires, focus His mind on Krsna, and following Krsna'sinstructions obtain a relationship with Krsna in the spiritual world. (26-33)

5. So intimate is the loving reciprocation between the devoteesand the Lord that although a devotee is sometimes placed to act as

the Lord's enemy within a particular pastime, nonetheless, the Lordaccepts whatever His devotee offers because it is offered with love.The Lord becomes so obliged to His pure devotee that He desires toexecute His devotee's orders, as a father is pleased to execute theorders of his son. Sometimes the Lord puts His devotees in ignoranceas He did to Arjuna, so the Bhagavad-gita could be spoken. Thus thedevotee can carry on many relationships with the Lord, even byplaying the part of an enemy, if that part is offered withtranscendental love. (34-38)

6. Dieing while looking at or remembering Krsna carries one tothe highest perfection of life, and one should therefore have the Lord

before him when he dies or hear the Bhagavad-gita and the SrimadBhagavatam and thus pass at death to Vaikuntha, to act as either theLord's servant, friend, parent, or fiancee. (39-42)

7. After a great devotee passes from this world and hisspiritually surcharged body is offered special respect, the devoteesfeel separation for the great soul, not for his body, and then feel theLord with them within their hearts as they glorify Him and do theirduty of consoling his relatives. (43-49)

Chapter Ten, Departure of Lord Krsna For Dvaraka

Saunaka questions Suta about Yudhisthira's rule of the kingdom afterthe Kuruksetra battle, and Suta Goswami answers by describing thewonderful world situation created by Yudhisthira's reign. Sukadevathen narrates Krsna's departure from Hastinapura to Dvaraka anddescribes the expressions of affection by the residents of Hastinapura,especially the ladies of Hastinapura, who offer their prayers as theLord leaves. (1-6, 7-20) The ladies appreciate their fortune in seeingthe Lord and creator of the universe, Krsna, who is usually only seen


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by great, pure devotees, and who mercifully descends to the materialworld in different ages. (21-25) The ladies then describe the glories ofthe land in which Krsna descends, as well as the great fortune of thewives of Krsna, who so intimately relate with Him. (26-30) The Lordaccepts the prayers of the ladies and leaves Hastinapura for Dvaraka.

(31-36)

1. Due to the Lord's reciprocations with His pure devotees, thedevotees cannot bare His separation. This intense affection for theLord comes about by association with pure devotees, through whichthe conditioned soul becomes attracted to hear Krsna's glories andthus forgetting the material world, wants to be always directlyassociate with Krsna through hearing, thinking, and talking about Him.Krsna appreciates glorifications from pure devotees more than thehymns of the Vedas. (1-6, 7-20)

2. Krsna, who is the shelter of the material energy as well as the

shelter of the jiva souls trapped by birth and death, and whopossesses a spiritual body, can free the souls from their sufferingthough His instructions in Bhagavad-gita and Srimad Bhagavatam. Byhearing the Bhagavatam, the suffering souls will learn to purify theirsenses through devotional service, hear of His greatness, which is alsodescribed in the Vedas and Upanisads, and hear as well of His intimatepastimes. (21-25)

3. To achieve Krsna's association one should become purified byfollowing the scriptures while living in a holy dham and thus renovateone's rasa with Krsna, which can be obtained regardless of one'scurrent position. (26-30)

4. If one with purified desires wants to engage in a specific rasawith the Lord, the Lord will fulfill that desire through His pastimesshow that out of affection for His devotee, He allows them to placeHim under their protection and care. The Lord also shows, through Hispastimes, the correct example by acting in such a way that others canfollow Him. (31-36)

Chapter Eleven, Lord Krsna's Entrance into Dvaraka

Krsna reaches Dvaraka and blows His conchshell, which heralds thecitizens to gather before the Lord. (1-5) Various citizens offer prayers

and the Lord accepts their offerings. (6-10) The fantastic beauty ofDvaraka, which is resplendent with natural opulences, is described.Prior to entering Dvaraka's boundaries, the Lord accepts a receptionand further reciprocates with the citizens of Dvaraka. (11-22) Krsnaenters the city, greets more citizens, and exchanges affection with Hismothers. (23-29) Finally the Lord enters into each of His 16,108palaces and sees each of His Queens. (30-35) The transcendental


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character of the Lord and the spiritual nature of Krsna's relationshipswith His queens are described. (36-39)

1. One who is not yet pure can achieve spiritual vision and seeKrsna through chanting His name and taking shelter of Him as his only

protector. (1-5, 6-10)2. This is the purpose of human life. If we do not learn to seeKrsna face to face, all else we see is illusion. (11-22)

3. Even today, the Lord can be seen by all in His arca form intemples. These forms will draw affection from every living beingcapable of giving affection, as the Lord drew affection from theresidents of Dvaraka who saw him every day. (23-29)

4. We should understand that no soul can be satisfied unless heattains some position in the Lord's service, and that the Lord appearedto attract the living entities into taking part in such relationships asthe one's He displayed in Dvaraka with His queens. (30-35)

5. When Krsna related to His queeens, He reciprocated with theirpure affection, which was untinged by the moods of material nature.(36-39)

Chapter Twelve, Birth of Emperor PariksitThe sages of Naimisaranya turn their questions back to topics aboutMaharaja Pariksit. Suta Goswami first explains the glories of MaharajaYudhisthira and the glories of Maharaja Yudhisthira's reign over theearth. (1-3, 4-6) Suta then explains the vision of the Lord that Pariksitsaw while still in the womb. (7-11) Sukadeva narrates the birth of

Pariksit and Yudhisthira's observance of Pariksit's birth ceremony,which was attended by learned brahmanas who described the Lord'sprotection of Pariksit. (12-14, 15-17) In answer to Yudhisthira's inquiryabout how Pariksit will compare to his ancestors, the brahmanasglorify the future qualities of Pariksit. The brahmanas finally describethe future death of Pariksit, and then, after being sufficientlyremunerated, return home. (18-26, 27-29) Pariksit grows and hisqualities develop under Yudhisthira's guardianship. Yudhisthiradecides to perform a sacrifice to atone for his own sins. His brotherscollect the needed money, and Yudhisthira performed the sacrifice inthe presence of Lord Krsna. Following the sacrifice, Arjuna returns to

Hastinapura with Krsna. (30-36)

1. One should, especially if he gets advance notice of his death,attempt to attain Krsna's association in the spiritual world by ardentlyhearing from a bonafide spiritual master. (1-3, 4-6)

2. A child remains in a womb which he has taken due to his pastkarma and in his great suffering he prays to Krsna, the all-pervading


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Lord, who can appear anywhere He likes and protect His devotee. (7-11)

3. The Lord protects all living entities through his energies, butHe personally protects and saves his unalloyed devotees who areengaged in His work as missionaries and as His representative, the

spiritual master. (12-14, 15-17)4. Therefore one should hear Srimad Bhagavatam from a selfrealized devotee, and then, when his attachment to Krsna is mature,he will get free from all material fear, anxiety, and attraction and goback to Godhead. (18-26, 27-29)

5. Since the success of all sacrifices is dependent on the priests,of which today, there are none qualified, the only sacrificerecommended in this age is the sankirtana yajna, therefore peopleshould take to this recognized path as recommended by Lord CaitanyaMahaprabhu, to remove sins committed from doing unauthorizedwork and sins unintentionally committed. (30-36)

Chapter Thirteen, Dhrtarastra Quits HomeVidura returns to Hastinapura after learning the science of the selffrom Maitreya Muni. (1-7) Maharaja Yudhisthira questions Viduraabout his travels and Vidura, after replying, stays in Hastinapura forsometime. (18-16) While in Hastinapura, Vidura preaches toDhrtarastra, his elder brother, to give up his material attachments.Vidura pushes Dhrtarastra to immediately leave home and pursueself- realization. (17-28) Dhrtarastra finally leaves along with his

chaste wife (Gandhari) and Vidura. When their absence is detected byYudhisthira, he inquires from Sanjaya, Dhrtarastra's servant, aboutDhrtarastra's whereabouts. (29-37) Narada Muni appears, andYudhisthira questions the sage. (38-40) Narada instructs Yudhisthiraabout the true situation of the living entity in this world. (41-47)Narada instructs Yudhisthira to take shelter of the SupremePersonality of Godhead, Krsna, who has descended upon the earth.(48-50) Before Narada departs, he explains that Dhrtarastra, aftergoing to the Ganges, will give up his body while performing mysticyoga. (51-60)

1. The conditioned soul longing for satisfaction can obtain it onlywhen he serves Krsna, which is his constitutional position, and whichhe must learn the art of doing from a bonafide spiritual master. (1-7)

2. Great devotees travel to deliver those whom they visit, andthey are recognized not by their external position, but by their alwaysbeing rapt in favorable remembrance of Krsna, These saintly personsshould be treated like denizens of heaven without considering their


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family of birth, for they are fully transcendental. Here are the wordsthey speak. (8-16)

3. Eternal time defeats all those who do not notice her deadlyapproach, and sadhus should preach that one should face reality andgive up the comfortable situation from which time will nonetheless

steal everything by seeking protection under the Supreme Personalityof Godhead. Many sadhus are needed to educate todays manyDhrtarastra that they'd better take to self-realization under theguidance of a bona fide spiritual master. (17-28)

4. By even a moments association with a sadhu, one free fromfaultfinding, one's anarthas are removed and one becomes detachedfrom material which is the prerequisite to becoming attached to thespiritual. One can only maintain his detachment by acquiring adetermined conviction, which also comes from sadhus, that one isachieving something superior by is renunciation. One's renunciation issuccessful only if Krsna is pleased. (29-37)

5. A pure devotee, who is qualified by his being faithful,learned, and renounced, who preaches the Lord's message to reclaimfallen souls should be honored as the Lord is honored. (38-40)

6. One should use his intelligence to seek liberation, not forseeking happiness or avoiding distress, for the Lord only can free onefrom the distress that is coming from karma. Therefore, no one canbe actually dependent on us, rather they are dependent on the Lord,and by depending on the Lord and following the regulations of Krsnaconsciousness, one's sufferings can gradually be mitigated. (41-47)

7. One should look to the mission of the Lord, which is to removethe harassment of the devotees and mass of people by the demonic

and to reclaim the fallen souls, and one should not be disturbed by theaffairs of so called happiness and distress. (48-50)8. Although the purpose of practicing the sitting postures in

yoga is to become free from the modes, this freedom is most easilyaccomplished by engaging the senses in Krsna's service, wherein onecan get free from the modes. This will occur when one practicesdevotional service without offending vaisnavas, associates with potentsadhus, is pious, and follows the footsteps of Narada Muni. (51-60)

Chapter Fourteen, The Disappearance of Lord Krsna

Arjuna's return to Hastinapura is past due, and Maharaja Yudhisthira,after noticing inauspicious signs, reveals to Bhimasena his fears thatLord Krsna, whom the Pandavas completely depend upon, hasdeparted from this earth. (1-9) Yudhisthira tells Bhimasena the omenshe has seen and concludes that Krsna's footprints will no longer gracethis earth. (10-21) Arjuna suddenly returns from Dvaraka andYudhisthira, in anxiety, questions him about the welfare of the Yadus.


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Yudhisthira's questions turn to Arjuna's dejected countenence, andYudhisthira concludes that the only possible cause could be that LordKrsna has disappeared. (22-44)

1. When a civilization or person is separated from Krsna, the

result is inauspicious and then sufferings are inflicted upon theseparated souls by the Lord's material energy. (1-9, 10-21)2. But these suffering living entities aren't the only living

entities. There are also infallible entities in the spiritual world withwhom the Lord wonderfully reciprocates. (22-44)

Chapter Fifteen, The Pandavas Retire TimelyArjuna, who is grief-stricken and overwhelmed, remembers Krsna andbegins explaining that Krsna, his dear friend, is now lost to him. (1-6)Arjuna retells incident after incident how Krsna empowered and

protected him and the other Pandavas. (7-17) Arjuna then speaksabout the intimacy of his relationship with Krsna, and how, in theabsence of Krsna, he has lost his powers and has been defeated bysome insignificant cowherdmen. (18-21) Arjuna then relates news ofthe destruction of the Yadu dynasty to Yudhisthira. (22-26) Feelinggreat grief, Arjuna remembers Krsna's instructions and becomessituated in transcendence, beyond the modes of material nature. (27-31) After hearing from Arjuna, Yudhisthira and Kunti decide to go backto Godhead. Suta then philosophically explains about thedisappearance of both the Yadus and the Supreme Lord. (32-35)Understanding that Kali has entered, Maharaja Yudhisthira enthrones

Maharaja Pariksit as emperor, frees himself from the materialconception of life, and leaves home to devote himself completely tothinking of the Supreme Personality of Godhead. (36-44) Afterdescribing how the Pandavas followed Yudhisthira and after describingthe death Vidura, the chapter ends with a benediction. (45-51)

1. Arjuna is a typical friend of Krsna and see the wonderfulreciprocation Krsna has with Arjuna in power and glory which iscaused by Arjuna's dependence on Krsna. (1-6)

2. Lists the wonderful loving reciprocations between with Arjunaand Krsna in their fraternal rasa. (7-17)

3. These relationships with Krsna are fully satisfying and Krsnamakes arrangements for giving and taking in the dealings with Hisdevotees according to His plans. (18-21, 22-26)

4. One can become free from illusory separation from Krsna,which is different from the loving ecstatic separation that Yudhisthirawas feeling at the beginning of Chapter 14, through association byremembering His instructions, chanting, reading his scriptures, etc.Because Krsna is eternally present, one can even become liberated


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from illusion simply by understanding Krsna's birth and activities. (27-31)

5. Krsna is always here, and doesn't expire when He leavesthis world. (32-35)

6. At least at the end of one's life, one should detach himself

from all material dependencies and designations and leave home tofix his mind in incessantly thinking of Krsna. (36-44)7. But one must begin training and live purely in one's life to

attain success at the time of death by fixing one;s mind in Krsna andgoing back to Godhead. If one can master this art and attain thesame result of going back to Godhead while still within this body. (45-51)

Chapter Sixteen, How Pariksit Received the Age of Kali

Suta Goswami explains that once, as Maharaja Pariksit was reigningunder the guidance of the brahmanas, he punished the master of KaliYuga, who was causing pain to a cow and a bull. (1-4) Saunaka Rsiinquires about the punishment of Kali and explains the glories ofhearing about topics relating to Krsna. (5-9) Suta relates that afterMaharaja Pariksit perceives the influence of the age of Kali within hiskingdom, he initiates a tour to defeat Kali. While touring, MaharajaPariksit hears the glories of his great relatives, the Pandavas. (10-16)Dharma, who is wandering in the form of a bull, questions the earth, inthe form of a cow, about the cause of the earth's current, miserablecondition. (17-24) The earth replies that her misery is caused by her

separation from Krsna's presence and by an increase of Kali'sinfluence due to Krsna's absence. Maharaja Pariksit then arrives. (25-36)

1. The king or the executive head of a government must protectbrahminical culture and thus insure that Kali's influence doesn't enter.(1-4)

2. Hearing of such a king whose activities are connected withKrsna is purifying. (5-9)

3. And where does a king get his potency? Through alwaysremembering Krsna. (10-16)

4. The horrible Kali yuga culture can be removed by thesankirtana yajna. (17-24)5. Kali Yuga, which began the moment that Krsna disappeared

from this planet, can be ended, and an opulent situation on earth canbe reinstituted. This can occur when the pure chanter of the Lord'sname travels throughout the world and thus removes the influence ofKali. (25-36)


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Chapter Seventeen, The Punishment and reward of Kali

Maharaja Pariksit challenges and threatens the low-class man, dressedas a king, who is beating the cow and the bull. (1-6) Maharaja Pariksitthen questions and consoles the cow and the bull. (7-16) The bull

answers Maharaja's inquiries about the cause of his difficulties, andafter hearing the bull's reply, Maharaja Pariksit recognizes the bull asthe personality of religion and begins to reply to him. (17-23) AfterMaharaja Pariksit completes his reply, and as he is preparing to killKali, Kali surrenders. Although Maharaja Pariksit spares Kali's life, hebanishes him. Kali then requests a place where he can fearlessly live.(24-37) Maharaja Pariksit gives Kali permission to dwell in five places--where gambling, drinking, prostitution, and animal slaughter takeplace, and where gold is hoarded--all places with which brahmanasand sannyasi's should never come in contact. After Maharaja Pariksitdrives Kali from his kingdom, he re-establishes religion and begins his

reign. (38-45)

1. Kali continues because no ksatriya king is present to suppressits irreligious activities. (1-6)

2. Such a king rules according to the scriptures and never allowsoffenseless citizens to be disturbed by irreligious offenders. (7-16)

3. Sometimes, to prove a point, as the Lord did when He putBhumi and Dharma in trouble to prove that Maharaja Pariksit was theideal executive head, the Lord uses His devotees and even causesthem distress. (17-23)

4. It is essential that we understand the importance of a

qualified king in removing the influence of Kali, and in the absence ofsuch a king, the systematic education offered to the citizens in theBhagavatam and the performance of the sankirtana yajna, will do thesame job. (24-37)

5. Cooperation between the brahmanas and the ksatriya willthus bring success to the state. (38-45)

Chapter Eighteen, Maharaja Pariksit Cursed by a Brahmana Boy

Suta Goswami begins by describing Maharaja Pariksit's life whichcontains wonderful dealings with Krsna. (5-9) The sages glorify Suta

and the importance of hearing about Krsna from great devotees. Theythen request Suta to describe the pastimes of the Lord, especially thetopics upon which Maharaja Pariksit fixed his mind and thus attainedKrsna's lotus feet. (10-17) Suta first explains the process ofpurification through hearing about Krsna, and then begins explainingthe exalted qualities of the Supreme Lord Krsna. (18-23) Suta beginsnarrating how Maharaja Pariksit insulted the sage Samika Rsi byplacing a dead snake around the meditating sage's neck. (24-31) After


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Samika Rsi was insulted, his son, Srngi, cursed Maharaja Pariksit to diein seven days. Samika Rsi lamented when he heard what his son haddone. (32-37) Samika Rsi prays to the Supreme Lord to forgive his sonfor his foolishness. (38-46)

1. A pure devotee always remembers Krsna, is never afraid orbewildered, is free from material attachments, and can thusremember Krsna at the time of death. These qualifications arise in theheart of one who submissively hears and serves a great soul. (1-4)

2. Hearing is so powerful that the ill effects of Kali can be drivenout of society if the state adopts a system of propagating the hearingof Krsna katha, which also includes hearing about the devotees of theLord. (5-9)

3. Because hearing about Krsna brings eternal life, and becausedevotional service based on hearing and chanting guarantees results

in Kali yuga, and because one can relish the topics of Krsna withoutsatiation, the Srimad Bhagavatam is dear to the devotees, for it isenriched with devotional Krsna Katha. One should thus submissivelyhear the Bhagavatam from a speaker who is fixed on Krsna. (10-17)

4. By association and hearing from great souls, by preaching,and by offenseless chanting the devotee are freed all sins anddisqualifications and are empowered with the Lords' potency. ThatLord, Sri Krsna, is completely self satisfied and independent and is notin need of service from anyone, for no one is equal or greater thanKrsna and all the demigods are engaged in His service. Because Krsnais unfathomable, only He can describe Himself--but the learned

devotees can describe Him as far as they are empowered by the Lord.(18-23)5. To achieve his purposes and to bring His devotee closer to

Him, the Lord sometimes creates a difficult situation for His devotees,and the devotees therefore accept their difficult conditions as theblessings of the Lord. This was the case when the Lord created adistressful condition for Maharaja Pariksit so the Srimad Bhagavatamcould be spoken. (24-31)

6. Kali Yuga entered society through the pride of the brahmanaswho were powerful but did not understand the importance of culture,Due to this fall of the brahmanas, Kali yuga brahmanas lost their their

powers and gradually the rest of society thus became degraded. (32-37)7. Because of brahminical impropriety, the proper monarchial

government was lost, and because of an improper leadership, peoplemisuse their lives for sense gratification and don't attempt to go backto Godhead. The brahminical community must take responsibility forthis. (38-46)


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8. We should also learn from the life of Maharaja Pariksit thatone should take advantage of difficult and awkward circumstances bytaking shelter of the Supreme Lord and advancing in Krsnaconsciousness. (47-50)

Chapter Nineteen, The Appearance of Sukadeva Goswami

Maharaja Pariksit laments that he insulted the sage. When MaharajaPariksit hears that he's been cursed for his offense, he beginspreparing for his death. Fasting, he sits down at the bank of theGanges and gives himself up to the lotus feet of the Lord. (1-3, 4-7)After hearing of the great king's plight, many rsis arrive. MaharajaPariksit welcomes them and tells them of his decision to fast untildeath. (8-19) The sages glorify the king's decision and MaharajaPariksit responds by inquiring from the sages about the duty of one

who is about to die. (20-24) After Maharaja Pariksit has made hisinquiry, the exalted sage Sukadeva Goswami approaches theassembly. Maharaja Pariksit offers him respect, glorifies him, and theninquires about the duty of one about to die. (25-40)

1. When a pure devotees is dieing, he fixes his mind on Krsnawith determination, and desires to only go to the spiritual world. Inpreparation, one should retire from family life and shift himself to thebank of a sacred river. Prior to this point, one should not have willinglycommitted any offenses and one should have constantly rememberedthe lotus feet of the Lord without any deviation.

Then at the end, one should ask everyone to accept hisobeisances and then beg them to excuse all his offenses. One shouldthen consult with authorities about how he should spend his finaldays. Although sages usually avoid the association of those whotake part in the material world, they should nevertheless overlook theprevious material position of a pure devotee who is about to die. Theyshould give him their association. The devotee should consider hissituation thusly, The Lord, as a special favor to me, is personallyremoving me from this material situation for I am so strongly attachedto it. As soon as the devotee thus surrenders to the will of theSupreme Lord, he conquers his fear of death. Thus devotee has the

most perfect life in the material world, and then at the time of death,he has the most favorable conditions for his going back to Godhead,with all obstacles removed from his path. The devotee's position is sosecure that even the demigods work to help the devotee at the timeof the death of his body. (1-3, 4-7)

2. The devotees live in the material world unattached to its glaredue to their to their having accepted that association with the Lord inHis abode is life's highest gain. Although the departure from this world


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of a great devotees is nothing to lament about, for he achieves thetopmost spiritual planet, Goloka Vrindaban, their departurenonetheless leaves us with a lamentable fact this great souls, who isso rarely found, can no longer be within our sight. (8-19)

3. Sages have no other desire than reclaiming the fallen souls

rotting in material existence and preaching to them that devotionalservice to Krsna is everyone's duty in all circumstances, especially atthe end of their lives. (20-24)

4. True sages will recognize and honor an exalted devotee assoon as they see him. They show the exalted devotee respectregardless of his material, bodily situation. One must accept abonafide spiritual master if he is interested in solving the problems oflife and understanding the science of transcendence. Especially onewho is near death should appreciate the presence of a great saint forhe can turn any place into a pilgrimage spot. It is essential tounderstand that getting the association and help of a saint and

accepting him as spiritual master means that one has received thedirect help of the Lord Himself. (25-40)


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End of this part

*******************************

Part Five: Translation of Verses One through Three

by Srila Prabhupada

om namah bhagavate vasudevayajanmady' asya yato 'nvayad itaratas carthesv abhijnah svarat

tene brahma hrda ya adi-kavaye muhyanti yat surayahtejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsa

dhamna svena sada nirasta-kuhakam satyan param dhimahi

om--O my Lord; namah--offering my obeisances; bhagavate--unto the Personality of Godhead;vasudevaya--unto Vasudeva (the son of Vasudeva), or Lord Sri Krsna, the primeval Lord; janma-adi--creation, sustenance and destruction; asya--of the manifested universes; yatah--from whom; anvayat--directly; itaratah-- indirectly; ca--and; arthesu--purposes; abhijnah--fully cognizant; sva-rat--fullyindependent; tene--imparted; brahma-- the Vedic knowledge; hrda--consciousness of the heart; yah--onewho; adi-kavaye--unto the original created being; muhyanti--are illusioned; yat--about whom; surayah--great sages and demigods; tejah--fire; vari--water; mrdam--earth; yatha--as much as; vinimayah--actionand reaction; yatra--whereupon; tri-sargah-- three modes of creation, creative faculties; amrsa--almostfactual; dhamna--along with all transcendental paraphernalia; svena--self-sufficiently; sada--always;nirasta--negation by absence; kuhakam--illusion; satyam--truth; param--absolute; dhimahi--I do meditateupon.

1. om namah bhagavate vasudevaya -- O my Lord,Sri Krsna, Son of Vasudeva, O all-pervadingPersonality of Godhead, I offer my respectful obeisances unto You.2. janmady' asya yato -- (I meditate of Lord Krsna because) He is the Absolute Truth, and the primal causeof all causes of the creation, sustenance, and destruction of the manifest universes.3. 'nvayad itaratas carthesv abhijnah 'nvayad itaratas -- (directly and indirectly) carthesv--(purposes),abhijnah--(all knowing)}He is directly and indirectly conscious of all manifestations

4. svarat--(independent) He is independent because there is no other cause beyond Him.5. tene brahma hrda ya adi-kavaye -- It is He only, who imparted the Vedic knowledge into the heart ofBrahmaji, the original living being6. muhyanti yat surayah -- (By Him) even the great sages and demigods are placed into illusion,7. tejo-vari-mrdam yatha -- (as one is bewildered) by the illusory representation of water seen in fire orland seen on water.8. vinimayo yatra tri-sargo -- Only because of Him do the material universes, temporarily manifested bythe three modes of material nature,9. 'mrsa -- appear factual, (although they are unreal).10. dhamna svena sada -- (I therefore meditate upon Him, Lord Sri Krsna,) who is eternally existant inthe transcendental abode,11. nirasta-kuhakam -- which is forever free from the illusory representation of the material world

12. satyam param dhimahi -- I meditate upon Him, for He is the Absolute Truth

O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectfulobeisances unto You. I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primevalcause of all causes of the creation, sustenance and destruction of the manifested universes. He is directlyand indirectly conscious of all manifestations, and He is independent because there is no other cause

beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, theoriginal living being. By Him even the great sages and demigods are placed into illusion, as one is

bewildered by the illusory representations of water seen in fire, or land seen on water. Only because ofHim do the material universes, temporarily manifested by the reactions of the three modes of nature,appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally


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existent in the transcendental abode, which is forever free from the illusory representations of the materialworld. I meditate upon Him, for He is the Absolute Truth.

Verse Two

(A) dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam(B) vedyam vastavam atra vastu sivadam tapa-trayonmulanam

(C) srimad-bhagavate maha-muni-krte kim va parair isvarah(D) sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat

dharmah--religiosity; projjhita--completely rejected; kaitavah-- covered by fruitive intention; atra--herein;paramah--the highest; nirmatsaranam--of the one-hundred-percent pure in heart; satam--devotees;vedyam--understandable; vastavam--factual; atra- -herein; vastu--substance; sivadam--well-being; tapa-traya-- threefold miseries; unmulanam--causing uprooting of; srimat-- beautiful; bhagavate--theBhagavata Purana; maha-muni--the great sage (Vyasadeva); krte--having compiled; kim--what is; va--theneed; paraih--others; isvarah--the Supreme Lord; sadyah--at once; hrdi--within the heart; avarudhyate--

become compact; atra-- herein; krtibhih--by the pious men; susrusubhih--by culture; tat- ksanat--withoutdelay.

(A) Completely rejecting all religious activities which are materially motivated, this Bhagavat Puranapropounds the highest truth, which is understandable by those devotees who are fully pure in heart. (B)The highest turth is reality distinguished from illusion for the welfare of all. Such truth uproots thethreefold miseries. (C) This beautiful Bhagavatam, compiled by the great sage Vyasadeva (in hismaturity), is sufficient in itself for God realization. What is the need for any other scripture? (D) As soonas one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge, theSupreme Lord is established within his heart.

Verse Three

(A) nigama-kalpa-taror galitam phalam(B) suka-mukhad amrta-drava-samyutam(C) pibata bhagavatam rasam alayam(D) muhur aho rasika bhuvi bhavukah

nigama--the Vedic literatures; kalpa-taroh--the desire tree; galitam--fully matured; phalam--fruit; suka--Srila Sukadeva Gosvami, the original speaker of Srimad-Bhagavatam; mukhat--from the lips of; amrta--nectar; drava--semisolid and soft and therefore easily swallowable; samyutam--perfect in all respects;

pibata--do relish it; bhagavatam--the book dealing in the science of the eternal relation with the Lord;rasam--juice (that which is relishable); alayam--until liberation, or even in a liberated condition; muhuh--always; aho--O; rasikah--those who are full in the knowledge of mellows; bhuvi--on the earth; bhavukah--expert and thoughtful.

A. (This Bhagavatam is the) fully mature fruit of the tree of Vedic literaturesB. (and) this nectar, which has emanated from the mouth of Sukadeva Gosvami, is easily swallowable and

perfect in all respectsC. This juice of the Bhagavatam is relishable for souls before they are liberated, as well as those who areliberated, and

D. O, always, for those who who are full in the knowledge of the mellows of devotional love.

O expert and thoughtful men, relish Srimad Bhagavatam, the mature fruit of the desire tree of Vedicliteratures. It emulated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even moretasteful, although its nectarean juice was already relishable for all, including liberated souls.

Part Six: Verse One--Pointing to Krsna and Pointing to Radha- Krsna

Pointing to Krsna


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janmady' asya yato 'nvayad itaratas carthesv abhijnah svarattene brahma hrda ya adi-kavaye muhyanti yat surayah

tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsadhamna svena sada nirasta-kuhakam satyan param dhimahi

janmady' asya yato-- (janma adi asya) of the original (adi) Personality of Godhead; anvayad -- (going)

after taking His birth in Mathura, He told His father to take him away from this place; itaratas -- toanother place; carthesu -- expert in making arrangements; abhijna -- very; svarat -- one who lives withHis devotees (He was born in prison and wanted to go to His devotees in Gokula);

(I offer my my respectful obeisances to) the original Personality, who, just after taking His birth in aprison house in Mathura, was so expert that He, wishing to go and live with His devotees in Gokula, toldHis father to take Him away to another place.

tene brahma -- He expanded; hrda ya -- by His own thinking; adi- kavaye -- Lord Brahma; muhyanti --bewildered; yat surayah -- great personalities

He expanded Himself by His own thinking power into many cows and boys and bewildered even greatpersonalities, like Brahma. (Not only Brahma, a demigod, but even Lord Baladeva was bewildered for oneyear.)

tejo -- effulgence; vari -- water; mrdam -- earth; yatha vinimayo -- exhange, transformed; yatra tri-sargo-- created pastimes in three places, namely, Vrindavana, Mathura, and Dvaraka; amrsa -- these are notfalse, but are real

The Lord created His eternal pastimes in three places, Vrindavana, Mathura, and Dvaraka, and they areso wonderful that they change the characteristics of one thing into another, such as when the moon lost itseffulgence when Krsna played His flute, the Yamuna became solid and solid rocks melted.

dhamna svena sada nirasta-kuhakam -- All of Krsna's pastime places are free from illusion; param satyam-- Govinda, by name, is called Satya; dhimahi -- I meditate

All of the places of Krsna's pastimes are free from maya, illusion, because illusion cannot approach these

dhams. I therefore meditate upon the Supreme Lord Krsna (Satyam is a name of Krsna mentioned manytimes in SB 10.2.26).

Pointing to Radha-Krsna and describing Their Sweetnessfrom Krsna Sandarbha

janmady' asya yato 'nvayad itaratas carthesv abhijnah svarattene brahma hrda ya adi-kavaye muhyanti yat surayah

tejo-vari-mrdam yatha vinimayo yatra tri-sargo 'mrsadhamna svena sada nirasta-kuhakam satyan param dhimahi

Anucheddha 2, Text 13

The first verse of Srimad Bhagavatam is intended to describe not only the opulences and glory of bothLord Krsna and Srimati Radharani. This verse describes Their transcendental sweetness. The verse is:

Text 14

"O my Lord, Sri Krsna, son of Vasudeva, O all pervading Personality of Godhead, I offer my respectfulobeisances unto You. I meditate upon Lord Sri Krsna because He is the Absolute Truth and the primevalcause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly


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and indirectly conscious of all manifestations, and He is independent because there is no other causebeyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, theoriginal living being. By Him even the great sages and demigods are placed into illusion, as one is

bewildered by the illusory representations of water seen in fire, or land seen on water. Only because ofHim do the material universes, modes of natures, appear factual, although they are unreal. I thereforemeditate upon Him, Lord Sri Krsna, who is eternally existent in the transcendental abode, which isforever free from the illusory representation of the material world. I meditate upon Him."

Text 15

In this verse the words "yato 'nvayad" mean "Lord Krsna, who is attached to Srimati Radharani, Histranscendental pleasure potency", and the word "itaratah" means "His eternal companion, SrimatiRadharani".

Text 16

In this verse the word "yatah" means "from whom", "adyasya" means "the mellow of madhurya-rasa". and"janma" means "manifestation". The meaning is that They are the transcendental abode of the science ofmadhurya-rasa. Next the great sweetness of Their wonderful pastimes is described in the words "arthesu",which means "in many pastimes" and "abhijnah", which means "expert". The word "svarat" means "inHer company He shines (raj) with great splendor".

Text 17

Thinking "by Their mercy I shall completely describe the wonderful divine couple", he (Vedavyasa) thenspoke the next part of this verse. "Adi-kavaye" here means "to me, Vedavyasa, who am now beginning thedescriptions of Their pastimes". "Hrda" here means "by the gateway of the heart", "brahma" means "thespiritual words that describe Their pastimes", "yah tene" means "who in the beginning revealed this entire

purana in my heart". That is the meaning. The revelation of Srimad- Bhagavatam to Vyasadeva isdescribed in Srimad-Bhagavatam (1.7.4-6):

"Thus he (Vyasadeva) fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-

yoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along withHis external energy, which was under full control."

"Due to this external energy, the living entity, although transcendental to the three modes of materialnature, thinks of himself as a material product and thus undergoes the reactions of material miseries."

"The material miseries of the living entity, which are superfluous to him, can be directly mitigated by thelinking process of devotional service. But the mass of people do not know this, and therefore the learnedVyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth."

Text 18

The word "yad" here means "about whom", "surayah" means "even Ananta Sesa and those like Him", and

"muhyanti" means "are not able to even begin to understand or describe Their very wonderful virtues andthe handsomeness of Their transcendental forms". They think: "If She (Srimati Radharani) is not mercifulto Me, then even if I have a form like Lord Madhava's own form I shall not be able to understand pastimessuch as the one that begins with this verse (Srimad-Bhagavatam 10.30.26):

"The gopis began to follow the footprints, and shortly they saw another set of footprints beside them, andimmediately they became very sorry."

Text 19


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The phrase "tejo-vari-mrdam yatha vinimayah" also describes the pastimes of Sri Sri Radha-Krsna. Thesewords refer to Lord Krsna's playing His flute for upon hearing the sound of His flute, all the living entitiesin Vrndavana become overwhelmed with transcendental bliss, and change their nature. The shining moonand stars (tejah) become dimmed, and they appear like water or earth. The Yamuna river and other bodiesof water become stunned and solid as earth or stone, and the earth and stones begin to melt and take parton the prosperties of water. These astonishing things occur as a result of the wonderful pastimes of Sri Sri

Radha-Krsna and Lord Krsna's melodious flute music.

Text 20

The phrase "yatra tri-sargo mrsa" may be interpreted in the following way:

"Yatra" means "in Srimati Radharani". "Tri-sargah" may be interpreted to mean the Lord three potenciesof Sri, Bhu, and Lila-sakti, or it may also be interpreted to mean the Lord's abodes of Dvaraka, Mathura,and Vrndavana, or it may be interpreted to mean the three classes of gopis in Vrndavana, those friendly toSrimati Radharani, those who are neutral parties, and those who are Srimati Radharani's rivals. "mrsa"means "irrevelant". All these, the Lord's potencies, abodes, and the gopis of Vrndavana, are allinsignificant in comparison to the transcendental opulence, qualities and beauty of Srimati Radharani.Krsna does not need any of these to satisfy His transcendental desires, for all His desires may be fulfilled

by Srimati Radharani alone.

Text 21

The word "dhimahi" means "I meditate on Sri Sri Radha-Krsna".

Text 22

We may note that the co-relative pronoun "tat" (in the singular), understood although not directlyexpressed in this sentence, refers to both Sri Sri Radha and Krsna, and in addition to that is in the neutergender. Sri Sri Radha-Krsna are described in the singular because They are the supreme potency and the

supreme master of all potencies. Because in one sense there is no difference in nature between the potencyand master of potencies, They are both described with one pronoun in the singular. Another reason forusing a singular word to describe Sri Sri Radha-Krsna is because there is such a great bond oftranscendental love between Them, it is as if they are one. They are described by a nueter pronoun becausea feminine pronoun would be inappropriate for Lord Krsna and a masculine pronoun would be unsuitablefor Srimati Radharani. For this reason the nueter pronoun "tat" is used, for this can be understood to bethe common-gender, both masculine and feminine.

Text 23

The phrase "dhamna svena sada nirasta-kuhakam" may be interpreted in the following way:

By Their power and opulence (dhamna svena), Sri Sri Radha and Krsna remain always (sada) free

(nirasta) from the illusions (kuhakam) of the material nature (birth, death, old age, and disease), as wellas from the illusory interference offered by Srimati Radharani's gopi rivals. None ot these can offer anyobstruction to the pastimes of Sri Sri Radha-Krsna.

Text 24

The word "satyam" (eternal) in this verse should be understood to mean that Sri Sri Radha-Krsna areeternally situated in the highest perfection. They eternally relish transcendental bliss in Their pastimes,and this condition is never changed


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Text 25

The word "param" should be understood to mean that the unprecedented transcendental qualities,pastimes, and other features of Sri Sri Radha-Krsna are supreme, and nothing else is in any way equal tothem. These superexcellent qualities and pastimes fill the entire universe with wonder.

Text 26

When a description is used to apply simultaneously to two or more nouns of similar nature, such a literaryornament is called prativastu-upama, and when a series of descriptions are used in this way, it is calledmala-prativastu-upama. This verse (Srimad- Bhagavatam 1.1.1) is an example of such a mala-prativastu-upama, for a series of descriptions intended equally for Radha and Krsna are given here. Sri Sri Radhaand Krsna are described here as greater than the greatest, without any equal. They possess similar sublimetranscendental qualities, and the flooding rivers of nectar of Their transcendental qualities is the very lifeof the devotees. Indeed, who would not become delighted by hearing the transcendental pastimes of Theirlotus feet?

Text 32

The charming sweetness of Sri Sri Radha-Madhava is enhanced by Their mutual exchange of pure andplayful dancing glances upon each other. That sweetness has annointed Them with the greatest skill indelighting each other with the pastimes of madhurya- rasa, and that sweetness has made Them intoxicatedwith the sweet fragance of the nectarean love They bear for each other. May that sweetness of the blackand gold forms of Sri Sri Radha-Krsna continually overtake my thoughts.

Part Seven: The Six Questions of the Sages and Where the Questions are Answered....104

In his commentary on Srimad Bhagavatam 1.2.1, Visvanath Cakravarti Thakura has summarized the sixquestions that the sages of Namasaranya asked Suta Gosvami as follows:

1. What is the ultimate benefit for mankind?2. What is the essence of all scriptures?3. For what reason did the Lord take His birth from Devaki?4. Describe the wonderful deeds of the Lord when He assumed the forms of Brahma, Rudra, etc, for the

purpose of creating, maintaining, and destroying the universe.5. Fully describe the activities of Lord Hari's incarnations within this universe.6. Where has religion taken shelter after Krsna has retired to His own abode?

Srila Jiva Gosvami has commented that of these six questions, four are answered in Chapter Two and twoare answered in Chapter Three.

Here are the questions and the place in which they are answered according to two commentators on theBhagavatam:

Question One (1.1.9): What is the absolute and ultimate good (sreyah) for people in general?

After describing that devotional service to Sri Krsna was the essence of the scriptures, Suta explains thatthe ultimate benefit for people in general is to become free from material bondage and develop love ofGod through devotional service offered only to Krsna or His plenary parts (Especially SB 1.2.6- 7, but alsountil verse 27)

Question Two: (1.1.11): What is the essence of all scriptures?


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Throughout the Second Chapter of the Bhagavatam and especially in SB 1.2.6-7, and continuing on totext 28, Sri Krsna, the Supreme Personality of Godhead, is confirmed as the only object of worship, andestablishing one's lost relationship with Him in love and service through devotional service is proclaimedas sum and substance of the Vedic literatures.

Question Three (1.1.12): Tell why Krsna, the Supreme Personality of Godhead appeared.

This question is answered in 1.2.34, "to reclaim those in the mode of pure goodness." In addition, thisquestion is answered in 1.8.35, 9.4.61, 10.8.48-50, and 10.33.37.

Question Four (1.1.17) Tell us of the acts of Lord performs in relationship to creating the material world.

This question is answered in 1.2.30-33, wherein the Bhagavatam explains how Vasudeva creates thematerial substance and enters into it as the Purusa incarnations. In addition, Cantos Two and Three Fourexplain the creation of the universe.

Question Five (1.1.18): Describe the activities of the incarnations of the Lord.

The Lord's incarnations are described within the Chapter Three of the First Canto. Descriptions of theincarnations are expanded throughout the remainder of the Bhagavatam.

Question Six (1.1.23): Where have religious principles gone after Krsna's disappearance fromthis planet?

Suta Goswami answers this question in SB 1.3.43 by declaring, "This Bhagavat Purana is as brilliant asthe sun, and it has arisen just after the departure of Lord Krsna to His own abode, accompanied byreligion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in theage of Kali shall get light from this Purana."

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