Krama Sandarbha

By Jīva Gosvāmī

I offer respects to Rādhā and Kṛṣṇa.

1. ajnāna-timirāndhasya jnānānjanaśalākayā
cakṣurunmīlitam yena tasmai śrīgurave namaḥ

I offer respects to my guru, by whom my eyes were opened with the ointment of
knowledge, when I was blinded by the darkness of ignorance.

2. Śrīmad-bhāgavatam naumi yasyaikasya prasādataḥ

Ajnātān api jānāti sarvaḥ sarvāgamān api

I offer respects to Śrīmad-bhāgavatam, by whose mercy all people know all the
Vedas, even though the Vedas are not understood.

3. śrī-bhāgavata-sandarbhān śrīmad-vaiṣṇavatoṣaṇīm
dṛṣṭvā bhāgavata-vyākhyā likhyate ’tra yathā mati

According to my discretion, I write an explanation of the Bhāgavatam, after

seeing the Sandarbhas and the Vaiṣṇava-toṣaṇī commentary on Bhāgavatam’s
Tenth Canto.
4. yad atra skhalitam kincij jāyate ’navadhānataḥ
jneyam na tat-tat-kartriiṇām samāhartur mamaiva tat

In assembling this work, it should not be concluded that I will sometimes

stumble because of inattention to the authors of various commentaries.

5. yeṣām protsāhanenāsmi pravṛtto ’tyanta-sāhase

te dīnānugraha-vyagrāḥ śaraṇam mama vaiṣṇavāḥ
Very boldly I have begun this work, inspired by the Vaiṣṇavas who are most
merciful to the fallen and who are my shelter.

In the beginning the Sandarbha, eager to give benefit of Bhāgavatam to the

people, through verses of the Bhāgavatam, the author, endowed with great love
for the Lord, while internally and externally seeing thousands of great devotees,
praises the Lord called Śrī-krṣṇa-caitanya, the deity for thousands of groups of
devotees, who is as sweet as a thousand streams of the Gangā with his rare
prema for the lotus feet of his Lord, himself in another form, which was the
reason for his appearance, giving a special meaning to the verse to indicate him
as the worshipable avatāra for devotees in Kali-yuga.

kṛṣṇavarṇa tviṣā kṛṣṇam sāngopāngāstrapārṣadam

yajnaiḥ sankīrttanaprayair yajanti hi sumedhasaḥ
The intelligent people worship the Lord, black in color, but shining with
brilliance, who is accompanied by his associates, weapons, major and minor
limbs, chiefly through chanting.
(SB 11.5.32)

This is a verse describing the form of the Lord to be worshipped in Kali-yuga.

The detailed meaning can be found in that section of Bhāgavatam dealing with
yugāvatāras. The meaning is as follows:

antaḥ kṛṣṇam bahirgoram darśitāngādi-vaibhavam

kalau sankīrtanādyaiḥ smaḥ kṛṣṇa-caitanyam āśritāḥ

People in Kali-yuga take shelter of Kṛṣṇa-caitanya, who is internally Kṛṣṇa, but

externally golden, displaying his powers in his limbs, by sankīrtana.

His guru and preceding guru are praised:

1. jayatām mathurā-bhūmau śrīla-rūpasanātanau
yau vilekhayatas tattva-jnāpakau pusti-kāmimām

May Śrīla Rūpa and Sanātana, living in Mathurā area, who revealed spiritual
truths for persons desiring nourishment, and who caused me to write, remain
victorious.
2. tau santoṣayatā santau śrīla-rūpa-sanātanau
dākṣiṇātyena bhaṭṭena punar etad vivicyato
3. tasyādyam granthanālekham krānta-vyutkānta-khaṇditam
paryālocyātha paryāyam kṛtvā likhati jīvakaḥ
I have repeatedly examined the original composition, which was written by
Gopāla Bhaṭṭa, who greatly pleased Rūpa and Sanātana--parts of which were in
order, parts of which were out of order and parts of which were incomplete.
Putting it in a systematic order, I have written this work.
4. pūrvam yāny eva vākyāni dhṛtāny artha-viśeṣataḥ
tāni mūla-krameṇāpi dhāryāṇi krama-labdhaye

I have arranged explanations from the Sandarbhas, previously arranged

according to a particular subject, in the order that they appear in the
Bhāgavatam.

5. dhāryāṇy artha-viśeṣārtham adhṛtāny api kānicit

tatretiśabdaḥ kartavyaḥ kvacid vyākhyā ca kevalā

Sometimes the explanation of the Sandarbhas is not quoted in order to give a

particular meaning.
Sometimes the explanation is indicated simply by the word tatra (in that place in
the Sandarbhas).

6. sthānan ca muhur ankābhyām jneyam sandarbha-vākyayoḥ

tatrānkās tata āśabdāt tad ankādiṣv itīṣyatām

7. vyāśabdāt tad gata-vyākhyā gatam tad vākyam īyatām

tathā punaś ceti śabdād anyatrāpīti dṛśyatām

8. yatra vyakhyāgatam vākya vyākhyānam tac chidākṛte

dvau tatra praṇavau lekhyau tayor mathyan tu gṛhyatām

These verses describe markings which do not seem to be present in the available
editions of the Krama Sandarbha.
9. yaḥ skandhādhyāyayor ankaḥ sa tu tac chedakaḥ sphuṭam
na tatra praṇavopekṣāpiti sarvatra vīkṣyatām
The marks for the divisions of the Cantos and chapters is clear. The syllable om
is not employed in those places. This is seen everywhere.
Having shown the purpose of the scripture in brief, the auspicious invocation is
made.
yasya brahmeti sanjnām kvacid api nigame yāti cin-mātra-sattāpy
amśo yasyāmśakaiḥ svair vibhavati vaśayann eva māyām pumāmś ca.
ekam yasyaiva rūpam vilasati parame vyomni nārāyaṇākhyam
sa śrīkṛṣṇo vidhattām Svayam iha bhagavān prema tat-pāda-bhājām.

May Śrī-kṛṣṇa, Bhagavān Svayam, whose existence as pure consciousness is

defined in some scriptures as Brahman, whose amśa, the puruṣāvatāra,
controlling māyā, shines with his expansions, and one of whose forms called
Nārāyaṇa plays in Vaikuṇṭha, give prema to those who worship his feet in this
world!

The six Sandarbhas were written to show sambandha (how the work indicates
Kṛṣṇa), abhidheya (worship) and prayojana (prema). Now the seventh
Sandarbha begins, in order to explain the Bhāgavatam in the order of its verses,
not to show sambandha, abhidheya and prayojana.

śrī-bhāgavat-nidhy-arthā ṭīkā-dṛṣṭir adāyi yaiḥ

śrī-dhara-svāmi-pādāms tān vande bhakti-eka-rakṣakān

I offer respects to the feet of Śrīdhara Svāmī, which protect bhakti, by which an
understanding of his commentary, revealing the meaning of the treasure of
Bhagavān, was given.

svāmi-pādair na yad vyaktam yad vyaktam cāsphuṭam kvacit

tatra tatra ca vijneyaḥ sandarbhaḥ krama-nāmakaḥ

The Krama Sandarbha is understood to explain what was not explained by

Śrīdhara Svāmī, or which was explained unclearly.
athātra paribhāṣeyam jnātavyā yady apekṣyate
mūlam sa-ṭīkam ankādyaiḥ paricchedyam sahānayā
If one desires to understand the list of markings in this commentary, the original
verses with the commentaries will be identified by numbers which accompany
them.

ankā vākyānta evātra deyāḥ padyāntato na tu

bahu-padyaika-vākyatve garbhānkā bindu-mastakāḥ

Numbers will be given at the end of the statement, not at the beginning, to give
the verse reference. One explanation for many verses is indicated by a mark
with a dot above.
yasmin padye nāsti ṭīkā tad apy ankena yojayet
 eka-padyānya-vākyatve sankhyā-śabdās tu kāntakāḥ

When a verse has no commentary, one should connect it to others by its number.
If one verse has an explanation elsewhere, consult that numbered verse.
bahu-padyaika-vākyatve ’py amī jneyās tathā-vidhāḥ
yathārdhakam yugmakam ca trikam ity ādy ūdāhṛtiḥ

If there is one explanation for many verses, they should be understood in the
same way.
They may be half verses, pairs or three verses grouped together.

Chapter One

|| 1.1.1 ||
janmādy asya yato ’nvayād itarataś cārtheṣv abhijnaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ |
tejo-vāri-mṛdām yathā vinimayo yatra tri-sargo ’mṛṣā
dhāmnā svena sadā nirasta-kuhakam satyam param dhīmahi ||

TRANSLATION
Let us meditate upon the Absolute Truth, Kṛṣṇa, who is the cause of creation,
maintenance and destruction of this universe, as the material and efficient cause,
since he is the only knower of all objects and the only independent being; who
revealed the Vedas to Brahmā within his mind; who is difficult to understand
even for the learned; whose body is thought to be made of matter due to illusion
just as one mistakes fire, water and earth for each other; and who negates all
false arguments regarding his existence by possessing a transcendental,
inconceivable form, and by the strength of devotees’ experiencing him though
his svarūpa-śakti.
Śrīdhara Svāmī’s meaning is explained. Param means the Supreme Lord. It
does not indicate the impersonal Brahman of the abheda-vādīs. We should
meditate on the Supreme Lord. The word satyam indicate satyam jnānam
anantam brahma, the qualities of the Supreme Lord.
atha kasmād ucyate brahma bṛmhati bṛhmayati ca

Why is he called Brahman? He increases and causes increase.

bṛhatvād brmhaṇatvāc ca yad brahma paramam viduḥ
They know the Lord as the supreme Brahman because he is great and nourishes
others. (Viṣṇu Purāṇa 1.12.57)

Thus the word Brahman means the Supreme Lord full of all śaktis. The nature
of the Lord is indicated by the words tri-sarga mṛṣā: the world takes shelter of
him. An example is given. tejo-vāri-mṛdām: as one mistakes earth for water
etc., the jīva makes mistakes concerning the Supreme Lord. Or he mistakes
what is unconscious for what is conscious. Since the perception takes place only
by illusion of the jīva, the jīva actually has no relationship with the material
realm which causes his ignorance. The jīva is in ignorance, like mistaking an
illusion in the desert to be water, but the Lord is a conscious entity full of
knowledge (abhijnaḥ). He is by nature full of knowledge: he is the knower as
his very nature (svarāṭ).

“If the individual is in illusion, the sum total of consciousness should also be in
illusion.”
But the Lord possesses the śakti of eternal knowledge as his very nature
(dhāmnā svena). That is explained later. If knowledge were only an upādhi, the
word svena (his own) would be meaningless. The Lord defeats all illusion
created by māyā (kuhakam). Arjuna says:

tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ

māyām vyudasya cic-chaktyā kaivalye sthita ātmani

You are the original Personality of Godhead who expands Himself all over the
creations and is transcendental to material energy. You have cast away the effects
of the material energy by dint of your spiritual potency. You are always situated
in eternal bliss and transcendental knowledge. (SB 1.7.23)
Though the jīva, a conscious particle of the Lord, is non-different from the Lord,
he is the basis of illusion. He is thus not the object of prayer like the Lord. The
Lord remains one entity, beyond the consciousness of the jīva.

Secondary characteristics are given, to show how the Lord manifests the
universe. Janmādyasya yataḥ: from the Lord arises creation of the universe.
The world is not illusory like a mirage of water in the desert. If it were illusory
like a mirage, the statement would be useless. The Lord is the cause of this
manifestation.
Anvayād itarataś cārtheṣu indicates firstly that the Lord is understood to be the
cause by logical connection (anvayāt). Opposite statements which give opposite
meaning are criticized. Such meanings are like flowers in the sky. A second
meaning is that the Lord is shown to be the cause (artha) and the universe is his
effect (artha), but the effect is dependent on the cause. The effect follows after
the cause. The cause and effect cannot be equated. Thus śūnyavāda and
arambhavāda are rejected.

Having shown logical meanings for materialistic people, now for persons with
devotion, the śrutis (another meaning of anvayāt) are indicated, according to
sāstra-yonitvāt: the Lord is known through scriptures. (Brahma-sūtra 1.1.3)
yato vā imāni bhūtāni: From the Lord arise all beings. Suitable statements in the
negative can also be found. Katham asataḥ saj jāyeta: how does the real arise
from the unreal? (Chāndogya Upaniṣad)

Since it is stated that thinking the Lord is material is illusory, like seeing a
mirage of water in the desert, the claim that an unconscious entity or pradhāna is
the cause of everything is refuted. The Lord is thus called abhijnaḥ. He can never
be unconscious. He is at all times (abhi) the knower (jnaḥ). Since he at all times
thinks about everything, seeing everything, the verse confirms the statement
īkṣater nāśabdam: since the Lord glances or is conscious, there is no proof that
the cause of the universe is unconscious. (Brahma-sutra 1.1.5)

Matter cannot be the cause of the universe as is claimed by others. There is no

proof in scriptures, since scriptures state that the Lord glances to cause creation.
If the Lord glances he must be conscious. Pradhāna is unconscious.

“The material world (tri-sarga) is unconscious. Jīva which make such mistakes
is consciousness, since he cause the illusions. He should be called sarva-jna. He
is described in statements like bahu syām: I will become many. As in a dream
the jīva thinks he is the material body, by his imaginary knowledge.”

The conclusion is given. This is not so. The jīva is not omniscient and cannot
see everything since his knowing is dependent on the Lord. This is described in
the Antaryāmī-śruti. By his knowledge jīva is able to produce illusory
knowledge. Does Brahmā have perfect knowledge? No, not at all. The Lord
gives him knowledge in his heart (tene brahma hṛdā ya ādi-kavaye). By giving
knowledge, he gives liberation. It is concluded that the jīva and his knowledge is
very different from the Lord and his knowledge.
Satyam indicates that everything exists because of the Lord’s existence. He gives
existence to all else. He is the basis of everything. He is untouched by all faults.
He possesses all knowledge by his very nature. He is the ultimate doer and giver
of liberation. He is the form of eternal bliss and knowledge. Thus he is supreme
existence (satyam param). He should be the object of meditation.
Śārīraka-bhāsya accepts that the Lord has knowledge as his nature, using
statements like īkṣater nāśabdam. Without knowledge, there would be no
glancing before prakṛti became agitated. Two mantras illustrate the Lord’s
nature:

na tasya kāryam karaṇam ca vidyate

na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jnāna-bala-kriyā ca

He has no body and no senses. No one is equal to him or higher. His supreme
power is manifold. His actions are naturally revealed with knowledge and
strength. Śvetāśvatara Upaniṣad

apāṇi-pādo javano grahītā

paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ
sa vetti vedyam na ca tasya vettā
tam āhur agryam puruṣam purāṇam

He has no feet or hands, yet he is the swiftest runner and can grasp anything.
Though without eyes or ears, he sees and hears. Nobody knows him, the Lord.
Śvetāśvatara Upaniṣad

Advaita-vadis reason as follows. “If something is to be known, there must be a

knower. Since the world is made of ignorance, since ignorance is indescribable
by being both existent and non-existent, and because the world is perceived by
the ignorant jīva through his ignorance, the world is not real and being a knower
of it is unreal. There is also absence of its śakti.”
The Vaiṣṇavas speak, acknowledging their statement. The falsity of the world is
the jīvas perception. The Lord’s knowledge is unfailing. By knowledge of the
Lord, illusion is destroyed. His existence is accepted. Just as the Lord’s position
as the highest cause, creating the universe etc., is accepted, his possession of
natural śaktis is accepted. Since one must accept a specific object as the cause in
manifesting a specific effect, the Lord is accepted as the cause alone with his
natural śaktis.
By intrinsic knowledge beyond ignorance, personal qualities manifest in the
Lord. Thus it is said svābhāvikī jnānabalakriyā ca: the Lord has natural
knowledge, strength and actions. (Śvetāśvatara Upaniṣad). This is the Lord’s
svarūpa-śakti. This accomplishes the Lord’s position as Bhagavān.

The statement “He imparted knowledge to Brahmā through the heart (tene
brahm ahrdā ya ādi-kavaye) is confirmed by the śruti asya mahato bhūtasya
niḥśvasitam eta dyad ṛgveda: from the Lord’s breathing arose the Ṛg Veda.
(Bṛhad-āraṇyaka Upaniṣad) This breathing is spiritual. Nāsad āsīn no sad āsīt
tadānīm: at that time neither the subtle nor the gross aspects of matter were
present. (Ṛg Veda 10.129.1) This indicates that the form of the existent (Lord) is
not material. This is indicated by saying that the Lord is never covered by
matter, as in the Second Canto, in describing Vaikuṇṭha.

pravartate yatra rajas tamas tayoḥ

sattvam ca miśram na ca kāla-vikramaḥ
na yatra māyā kim utāpare harer
anuvratā yatra surāsurārcitāḥ

In that personal abode of the Lord, the material modes of ignorance and passion
do not prevail, nor is there any of their influence in goodness. There is no
predominance of the influence of time, so what to speak of the illusory, external
energy; it cannot enter that region. Without discrimination, both the demigods
and the demons worship the Lord as devotees. (SB 2.9.10)

iti sancintya Bhagavān mahā-kāruṇiko hariḥ

darśayām āsa lokam svam gopānām tamasaḥ param

Thus deeply considering the situation, the all-merciful Hari revealed to the
cowherd men his abode, which is beyond material darkness. (SB 10.28.14)

Even ātmārāmas attained the highest bliss on realizing the powers of the Lord’s
śaktis.

ātmārāmāś ca munayo nirgranthā apy urukrame

kurvanty ahaitukīm bhaktim ittham-bhūta-guṇo hariḥ

Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also
practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he
possesses qualities attractive to even them. (SB 1.7.10)
Situated as the Lord’s rays by the Lord’s śakti, having knowledge uncovered by
the Lord’s māyā nitya-siddha jīvas meditate on the Lord to perfect their
knowledge. That is indicated by the word dhīmahi, which hints at the gāyatrī-
mantra, as explained in Matsya Purāṇa description of Bhāgavatam. Since the
gāyatrī mantra is the original form of all mantras it is not proper to pronounce
the whole gāyatrī. The one word clearly indicates that mantra.

Janmādy asya yataḥ indicates the gāyatrī-mantra’s syllable om, since om also
indicates the Lord full of power to cause creation and destruction. Yatra tri-sargo
mṛṣā indicates bhūr bhuvaḥ svāḥ of the gāyatrī-mantra. Both phrases indicate
that the Lord is non-different from the three worlds.
Svarāṭ indicates the supreme effulgence which manifests the Lord (sāvitur
bhargo). Tene brahma hrdā indicates a prayer to inspire the intelligence (dhiyo
yo naḥ pracodayāt). By the Lord’s mercy one’s intellect becomes inspire to
repeat the Vedas. Antas tad-dharmopadeśāt: Paramātmā is the person in the eye
and the sun, because the teachings describe the Lord's qualities. Brahma-sūtra
1.1.20

One should meditate on this form which is infinite bliss. The meaning of the
gāyatrī as explained in Agni Purāṇa agrees with Bhāgavatam’s conclusion. The
explanation can be found in Tattva Sandarbha. It will also be shown later here.

Tattva Sandarbha 20:

yatrādhikṛtya gāyatrīm varṇyate dharma-vistaraḥ |
vṛtrāsura-vadhopetam tad-bhāgavatam iṣyate ||
It is called the Bhāgavatam, which describes the killing of Vṛtrāsura, and in
which dharma is described in detail after referring to the gāyatrī. Matsya Purāṇa
53.20

Dharma-vistāraḥ in the quote from Matsya Purāṇa means a detailed description

of the highest dharma, bhakti. That is indicated in dharmaḥ projjhita-kaitavo ‘tra
paramaḥ, the supreme dharma which completely rejects cheating, in the second
verse. This means Bhāgavatam presents meditation on the Lord. This will be
explained later.
The killing of Vṛtrāsura is mentioned to indicate that the character of
Bhāgavatam is to describe the great devotees.
grantho’ṣṭādaśa-sāhasro dvādaśa-skandha-sammitaḥ |
hayagrīva-brahma-vidyā yatra vṛtra-vadhas tathā |
gāyatryā ca samārambhas tad vai bhāgavatam viduḥ ||

The scripture has eighteen thousand verses and twelve volumes. In it, there is
Hayagrīva-brahma-vidyā and the killing of Vṛtrāsura. It begins with the gāyatrī
mantra. This is known as Bhāgavatam. Vāmana Purāṇa
Hayagrīva-brahma-vidyā refers to the Nārāyaṇa-kavaca used in the killing of
Vṛtrāsura. The word Hayagrīva (horse neck) refers to Dadhīci who had a horse’s
head. He explained the Nārāyaṇa-kavaca which is known as brahma-vidyā. His
horse head is described in the Sixth Canto:

sa vā adhigato dadhyann aśvibhyām brahma niṣkalam

yad vā aśvaśiro nāma tayor amaratām vyadhāt

Dadhīci personally assimilated the spiritual science called Aśvaśira (horse head)
and then delivered it to the Aśvinī-kumāras. The Aśvinī-kumāras then became
jīvan-muktas, liberated even in this life. (SB 6.9.52)

The brahma-vidyā is described:

etac chrutvā tathovāca dadhyan ātharvaṇas tayoḥ |

pravargyam brahma-vidyām ca sat-kṛto’satya-śankitaḥ ||
Hearing this, Dadhyaṇ Ātharvaṇas, being worshipped by the Āśvini-kumāras
and fearing untruthfulness, spoke Brahma-vidyā and prāṇa-vidyā to them.

In Skanda Purāṇa there are seen the same verses that are found in Matsya
Purāṇa:

sārasvatasya kalpasya madhye ye syuḥ narāmarāḥ

sad-vṛttāntodbhavam loke tac ca bhāgavatam smṛtam

That which describes the activities of dharma of men and devatās during the
Sārasvata-kalpa is called the Bhāgavatam.
likhitvā tac ca yo dadyād dhema-simha-samanvitam |
prauṣṭha-padyām paurṇamāsyām sa yāti paramām gatim |
aṣṭādaśa-sahasrāṇi purāṇam tat prakīrtitam ||

The person who writes out the Bhāgavatam and the gifts it, placing it on a
golden throne on the full moon of Bhadrā month, attains the highest goal. It is
known as the Purāṇa with eighteen thousand verses. Matsya Purāṇa 53.22

Elsewhere also eighteen thousand verses are mentioned.

Śrīmad Bhāgavatam is the highest sattvika scripture since it is dear to the Lord
and treasured by the devotees.

Gautama says to Ambarīṣa:

purāṇam tvam bhāgavatam paṭhase purato hareḥ |

caritam daitya-rājasya prahlādasya ca bhūpate ||

You should read in front of the deity Bhāgavatam, which contains the story of
Prahlāda and the king of the demons. Padma Purāṇa

In glorifying Vyanjulī Mahā-dvādasī, this teaching is given:

rātrau tu jāgaraḥ kāryaḥ śrotavyā vaiṣṇavī kathā |

gītānām asahasram ca purāṇam śuka-bhāṣitam |
paṭhitavyam prayatnena hareḥ santoṣa-kāraṇam ||
One should stay awake at night and hear about the Lord. One should attentively
recite Bhagavad Gītā, the thousand names of Viṣṇu, and the Purāṇa spoken by
Śukadeva, which pleases the Lord. Padma Purāṇa

In Skanda Purāṇa, Dvārakā-māhātmya, it is said:

śrīmad-bhāgavatam bhaktyā paṭhate hari-sannidhau |

jāgare tat-padam yāti kula-vṛnda-samanvitaḥ |
Reciting Bhāgavatam with devotion near the deity while staying awake at night,
a person goes to Vaikuṇṭha with all his family. Skanda Purāṇa
Garuda Purāṇa says:

pūrṇaḥ so’yam atiśayaḥ |

artho’yam brahma-sūtrāṇām bhāratārtha-vinirṇayaḥ ||
gāyatrī-bhāṣya-rūpo’sau vedārtha-paribṛmhitaḥ |
purāṇānām sāma-rūpaḥ sākṣād-bhagavatoditaḥ ||
dvādaśa-skandha-yukto’yam śatavic-cheda-samyutaḥ |
grantho’ṣṭādaśa-sāhasraḥ śrīmad-bhāgavatābhidhaḥ ||
This work is most complete. It expresses the meaning of the Brahma-sūtras and
Mahābhārata. It is the explanation of gāyatrī and reinforces the meaning of the
Vedas. It is the Sāma Veda among the Purāṇas and has arisen directly from the
Lord. It has twelve volumes and a hundred divisions. It has eighteen thousand
verses. It is called Śrīmad-bhāgavatam.

It is the meaning of the Brahma-sūtras. This means it is the natural commentary

on the sutras. Previously it appeared in his mind in a subtle form. Abbreviated,
it appeared again as the sutras. Later it appeared as Bhāgavatam with great
details. Though this is the self-evident commentary on the sūtras, other recent
commentaries made by independent thinking are to be respected if they follow
the Bhāgavatam.

Bhāgavatam gives the meaning of Mahābhārata (bhāratārtha-vinirṇayaḥ). (That

meaning is described as follows.)

nirṇayaḥ sarva-śāstrāṇām bhāratam parikīrtitam |

bhāratam sarva-vedāś ca tulām āropitāḥ purā |
devair brahmādibhiḥ sarvair ṛṣibhiś ca samanvitaiḥ ||
vyāsasyaivājnayā tatra tv atiricyate bhāratam |
mahattvād bhāravattvāc ca mahābhāratam ucyate || 1.1.209

Mahābhārata is famous as the conclusion of all scriptures. Previously

Mahābhārata was weighed on scales against all the Vedas by all devatās such as
Brahmā and all sages, on the order of Vyāsa, Mahābhārata surpassed the Vedas
on the scale. It is called Mahābhārata because it is huge and weighty.

“Describing the meaning of Mahābhārata” means Mahābhārata is the sum of all

the Vedas as mentioned above and Bhāgavatam has the same meaning as
Mahābhārata (bhāratasyārtha-vinirṇayaḥ).

Thus Bhāgavatam is the form of the gāyatrī mantra. In the Twelfth Canto there
is a prayer to the sun, seen as Paramātmā (SB 12.6.67). This is not a fault, since
the sun is not regarded as independent. Later Śaunaka says:
teṣām nāmāni karmāṇi niyuktānām adhīśvaraiḥ
brūhi naḥ śraddadhānānām vyūham sūryātmano hareḥ
The associates of the sun-god, who serve their lord, are personal expansions of
the Supreme Personality of Godhead Hari in His feature as the presiding deity of
the sun. (SB 12.1.28)
The Lord is not only the deity residing in the sun. The word vareṇya in the
gāyatrī mantra and the word param in the first verse of Bhāgavatam indicate the
Lord endowed with the highest powers. This is also stated in the explanation of
gāyatrī given in Agni Purāṇa.
Paramātmā Sandarbha 105:

svargādyaiḥ krīdate devo yo hamsaḥ puruṣaḥ prabhuḥ

dhyānena puruṣo 'yam ca draṣṭavyaḥ sūrya-maṇdale

The Lord who is known as deva, Hamsa, puruṣa and prabhu, who plays in
Svarga and other places, should be seen in the sun by meditation.

satyam sadāśivam brahma viṣṇor yat paramam padam

devasya savitur devo vareṇyam hi turīyakam

The supreme abode of Lord Viṣṇu or Savitā, which is also called Satyam,
Sadāśiva and Brahman is most excellent (vareṇyam), being the spiritual place.
(Agni Purāṇa)

śrīmad-bhāgavatābhidhaḥ (Garuda Purāṇa quote): the Bhāgavatam explains

about Bhagavān. The word śrīmat indicates that like the name of the Lord and
the Lord himself, the book has intrinsic śakti. The ending mat indicates that the
work possesses this śakti at all times.
Using the complete phrase is the proper name of the work just as the word
nīlopala is the proper name of a blue lotus. Not doing so produces a fault of
neglecting its important aspect. The next verse refers to the work as such, and
Śrīdhara Svāmī also refers to the work in this way. Some people refer to the
work as Bhāgavatam just as Satyabhāmā is also called Bhāmā.

It makes the meaning of the Vedas clear (vedārtha-paribṛmhitaḥ from the Garuda
Purāṇa quoted in the previous anuccheda). That was explained with the words
itihāsa-purāṇābhyām vedam samupabṛmhayet: one should make the Vedas clear
in meaning by the Itihāsas and Purāṇas. (Mahābhārata 1.1.267)

purāṇānām sāma-rūpaḥ (Garuda Purāṇa quote). It is the best among the Purāṇas
just as Sāma Veda is the best among the Vedas.

Sākṣād bhagavatodita: it directly arose from the Lord. This statement is

reiterated at the end:
kasmai yena vibhāsito 'yam atulo jnāna-pradīpaḥ purā
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyatas
tac chuddham vimalam viśokam amṛtam satyam param dhīmahi
I meditate upon that pure, spotless Nārāyaṇa, who is free from suffering and
death and who previously revealed this incomparable lamp of knowledge to
Brahmā. Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇa-
dvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages,
Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit. (SB
12.13.19)

śata-viccheda-samyuta (endowed with a hundred divisions) will not be explained

because of fear of enlarging the commentary.

In this way Śrīmad Bhāgavatam is established the king of all scriptures. Thus it
is placed on a golden throne. Therefore one should study the work, since it is the
best. This is stated in Skanda Purāṇa.

śataśo’tha sahasraiś ca kim anyaiḥ śāstra-sangrahaiḥ |

na yasya tiṣṭhate gehe śāstram bhāgavatam kalau ||
katham sa vaiṣṇavo jneyaḥ śāstram bhāgavatam kalau |
gṛhe na tiṣṭhate yasya sa vipraḥ śvapacādhamaḥ ||
yatra yatra bhaved vipra śāstram bhāgavatam kalau |
tatra tatra harir yāti tridaśaiḥ saha nārada ||
yaḥ paṭhet prayato nityam ślokam bhāgavatam mune |
aṣṭādaśa-purāṇānām phalam prāpnoti mānavaḥ ||

For a person who does not have Bhāgavatam in his house in Kali-yuga, what is
the use of hundreds and thousands of collections of other scriptures? How can he
be considered a devotee? The brāhmaṇa who does not have Bhāgavatam in his
house in Kali-yuga is lower than a dog eater. O brāhmaṇa! Wherever there is
Bhāgavatam, there the Lord comes with the devatās! O Nārada! O sage! The
person who recites daily the verses of Bhāgavatam with attention attains the
result of the eighteen Purāṇas. (Skanda Purāṇa)
Tattva Sandarbha 22:
Since Bhāgavatam’s outstanding qualities have been proved, it is established that
persons desiring the highest result should study Bhāgavatam.
Thus, because of the excellent of qualities mentioned, though there are various
scriptures, it is said:

kṛṣṇe sva-dhāmopagate dharma-jnānādibhiḥ saha |

kalau naṣṭa-dṛśām eṣa purāṇārko ’dhunoditaḥ ||
Though Kṛṣṇa left Dvārakā, arrived at Prabhāsa, and then disappeared along
with his six great qualities, this Purāṇa, another form of the sun, has now risen in
Kali-yuga for those who have lost their knowledge. (SB 1.3.43)

This means that other things cannot directly reveal an object without the sun.
(Similarly without Bhāgavatam other scriptures cannot reveal the Lord directly.)
The Tantra-bhāgavata, listed among scriptures in Hayaśīrṣa-pancarātra, is a
commentary on Bhāgavatam. There are other commentaries on Bhāgavatam
called Hanumad-bhāṣya, Vāsanā-bhāṣya, Sambandhokti, Vidvat-kāma-dhenu,
Tattva-dīpikā, Bhāvārtha-dīpikā (Śrīdhara Svāmī), Paramahamsa-priyā and
Śuka-hṛdaya.

There are other recent works like Mukthā-phala, Hari-līlā, and Bhakti-ratnāvalī
written by great souls famous for their own ideas (which comment on
Bhāgavatam). Hemādri in Dāna-khaṇda speaks of donating Purāṇas and praises
Bhāgavatam by quoting from Matsya Purāṇa. In the last section, Hemādri,
discussing time, and in describing Kali-yuga, quoting the following from
Bhāgavatam, accepts the dharma of Kali-yuga mentioned in Bhāgavatam:

kalim sabhājayanty āryā guṇa jnāḥ sāra-bhāginaḥ

yatra sankīrtanenaiva sarva-svārtho ’bhilabhyate
Those who are actually advanced in knowledge, who know quality, who have
accepted the best, praise Kali-yuga because in this fallen age all perfection of life
can easily be achieved by the performance of sankīrtana. (SB 11.5.36)

Various verses are quoted from Bhāgavatam to purify everyone from all the
faults of Kali-yuga. This shows Bhāgavatam is full of all good qualities. That
can been in statements like dharmaḥ projjhita-kaiṭavaḥ: the Bhāgavatam
describes the highest dharma, devoid of all cheating. (SB 1.1.2)

Hemādri in Mukhā-phala says:

vedāḥ purāṇam kāvyam ca prabhur mitram priyeva ca |
bodhayantīti hi prāhus trivṛd bhāgavatam punaḥ ||
They say that the Vedas, Purāṇas and poetic works give understanding as the
master, friend and lover respectively. However Bhāgavatam gives understanding
as all three.
When it is said that Matsya or some other Purāṇa is the best, that is in
comparison to other Purāṇas.

Paramātmā Sandarbhaa 104:

Garuda Purāṇa says artho ‘ya brahma-sūtrāṇām: Bhagavatām gives the meaning
of the Brahma-sūtras. Since Bhāgavatam is the natural commentary on the
Brahma-sūtras, the Bhāgavatam will first be explained in terms of the Brahma-
sūtras.

athāto brahma-jijnāsa

Athāto brahma jijnāsa (Brahma-sūtra 1.1.1) is explained in the last two lines of
the first verse. Though placed at the end of the Bhāgavatam verse, the statement
explains the first sūtra, since it is the grammatically the first part of the
statement. Brahma-jijnāsa is explained with param dhīmahi: we should
meditate on Bhagavān (param). By taking the etymological meaning of Brahman
in brahma-jijnāsa to mean the greatest-- that which includes everything-- in the
Bhāgavatam verse param should mean Brahman in the highest sense(different
from impersonal Brahman): Bhagavān. The word brahma in Brahma-sūtra is
explained as param (supreme) in the first verse of Bhāgavatam in order to show
that Bhagavān is the root form, like the sun in relation to its rays. Bhagavān by
his nature is superior to or different from (param) everything else. In
Bhāgavatam, Bhagavān alone is regarded as supreme since the puruṣa forms
(Paramātmā) are his expansions and impersonal Brahman lacks qualities, form
and action found in Bhagavān.

Rāmānuja says the following. “The word brahma means that which is endowed
with qualities of greatness in all places. Greatness means having no limit at all to
qualities by one’s nature. That is the main meaning. That indicates only the
Supreme Lord.” (Śrī-bhāṣya 1.1.1)

The Pracetās say na ny antas tvad-vibhutīnām so’ nanta iti gīyase: you are
glorified as Ananta because you have no limit to your powers expressed in other
forms. (SB 4.30.31) This verse indicates that though there are various unlimited,
attractive forms, the Lord has a most astonishing chief form (Kṛṣṇa) which is the
shelter of all these other forms. Being established by this as having a form,
Bhagavān is thus proved to be Viṣṇu and similar forms, since the Viṣṇu forms
are shown to be superior to Brahmā and Śiva.

The word jijnāsa is now explained to be the equivalent of “We should meditate
(dhīmahi)” since the purport of inquiring about Brahman is to meditate upon
him. This is stated by the Lord in Eleventh Canto:
śabda-brahmaṇi niṣṇāto na niṣṇāyāt pare yadi
śramas tasya śrama-phalo hy adhenum iva rakṣataḥ

If one is absorbed in Vedic scriptures concerning Brahman, but not absorbed in

(meditating on) the Supreme Lord, the result of one’s effort is nullified. He is
like a person who, desiring milk, maintains a cow which does not bear calves.
(SB 11.11.18)

According to Rāmānuja, the word dhīmahi is the same as jijnāsa since jijnāsa
means “repeated meditation.” This means that this scripture named
Bhāgavatam, the essence of all the Vedas, accepts as its very principle that we
should meditate on this highest form of Bhagavān.

Dhīmahi is in the plural (we should meditate) to indicate that everyone in all
times and places must necessarily meditate on Bhagavān, whose amśas are the
puruṣas and who acts as antaryāmī of infinite universes. By this action (one
person meditating on another) vivarta-vāda, based on the existence of only one
conscious being, is denied in this work.

“Meditating” must be understood to mean that the Lord has a form, since it
becomes easy to meditate on a form and, with an easy method of attaining a
goal, what is difficult to practice becomes automatically less attractive, giving no
inclination to man. As well, the worshipper of the form of the Lord is
considered to be the best:
mayy āveśya mano ye mām nitya-yuktā upāsate |
śraddhayā parayopetās te me yuktatamā matāḥ ||
I consider those who absorb their minds in me, who constantly desire to
associate with me, and who with firm faith worship me, to be the quickest to
attain me.

ye tv akṣaram anirdeśyam avyaktam paryupāsate |

sarvatra-gam acintyam ca kūṭa-stham acalam dhruvam ||
sanniyamyendriya-grāmam sarvatra sama-buddhayaḥ |
te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ ||

But those who worship the ātmā, which is indescribable by words, beyond the
senses, pervading the body, inconceivable, unchanging in form, unmoving and
fixed, by completely subduing their senses, looking on all things equally, and
being intent on the welfare of all, attain me alone.
kleśo ’dhikataras teṣām avyaktāsakta-cetasām |
avyaktā hi gatir duḥkham dehavadbhir avāpyate ||

Those who are attached to the formless encounter extreme difficulties.

Concentrating on the invisible formless being brings suffering to those who have
bodies. (BG 12.3-5)

Brahmā describes this:

śreyaḥ-sṛtim bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

O Lord! If fools give up bhakti, the all-inclusive path, and suffer to attain
realization of ātmā without bhakti, they simply attain suffering and nothing else.
They are like fools who beat empty husks. (SB 10.14.4)
It has been proven that the highest form (svayam) of Bhagavān (Kṛṣṇa) is the
object of meditation, not Śiva or others. “Should meditate” in the potential mood
indicates a prayer to meditate, without looking at any other process (we must
meditate). The verb “meditate” indicates worship of the Lord, represented by
meditation, since Bhagavān is the highest goal (worthy of worship). It reveals
the natural position of the highest form of Bhagavān.
It also indicates that Svayam Bhagavān Kṛṣṇa has the most attractive form.
Vedānām sāma-vedo ‘smi: of the Vedas I (Kṛṣṇa) am the Sāma.(BG 10.22)
Bṛhta-sāma tathā sāmnām: of the Sāmas, I (Kṛṣṇa) am the Bṛhat-sāma. (BG
10.35) And Bṛhat-sāma says:
bṛhad dhāmam bṛhat pārthivam bṛhad antarīksam bṛhad divam bṛhad dhāmam
bṛhadbhyo vāmam vāmebhyo vāma
The Lord has a spiritual body. He is greater than anything made of earth. He is
greater than the sky and greater than the heavens. He has a spiritual abode. He is
more beautiful than any great or beautiful object.
Thus the words brahma-jijnāsa have been explained (as param dhīmahi, worship
of Svayam Bhagavān).

Now the phrase athātaḥ will be explained to be equivalent of the word satyam in
the Bhāgavatam verse. Since the word ataḥ follows after the word atha, atha has
a causative meaning (because of this). Atha then means “after understanding all
about karma by Pūrva-mīmāmsa in Karma-kāṇda previously studied.” Ataḥ then
means “and after that, because of some statements after studying and gathering
the meaning to some extent, studying Uttara-mīmāmsa philosophy in Brahma-
kāṇda, after being purified with sattva characterized by qualities like
peacefulness from karmas, since the non-contradictory parts of karma are
helpful, and since there is necessary dependence of karma and jnāna--after
concluding that Uttara-mīmāmsa is the object of study from understanding the
arguments of Pūrva-mīmāmsa.”

There are the following statements:

tad yatheha karma-cito lokāḥ kṣiyante evam evāmutra puṇya-cito lokaḥ kṣīyate

Just as places attained as a result of actions in this life perish, places in a future
life attained by pious acts of this life are also destroyed. (Chāndogya Upaniṣad
8.1.6 )

atha ya iha ātmānam anuvidya vrajanty etāmś ca satyān kāmāms teṣām sarveṣu
lokeṣu kāma-cāro bhavati

Those persons who depart from here while knowing ātmā and true desirable
objects wander at will in all worlds. (Chāndogya Upaniṣad 8.1.6)

na ca punar āvartate
He does not return. (Chāndogya Upaniṣad 8.15.1)
sa cānantyāya kalpate

He is qualified for eternal life. (Śvetāśvatara Upaniṣad 5.9)

niranjanaḥ paramam sāmyam upaiti

The pure jīva attains likeness with the supreme Lord. (Muṇdaka Upaniṣad 3.1.3)

idam jnānam upāśritya mama sādharmyam āgatāḥ |

sarge ’pi nopajāyante pralaye na vyathanti ca ||

Those who have attained qualities similar to mine, by realizing this knowledge
through guru, do not take rebirth in this world, and do not experience pain at the
time of death. (BG 14.2)

These two systems are described in Rāmānuja’s commentary. “It is said that
karma, known from the Mīmāmsa, understood from the first part of the Vedas,
gives very temporary results and that brahma-jnana, understood from the later
portion of the Vedas, gives unlimited, permanent results. It is said that after
learning karma in the first part (ataḥ), one should then understand Brahman. The
first commentator Baudhāyana has said: one should know Brahman after
understanding karma.”

In the story of Puranjana, the meanings of the words pitṛhū (invoking the Pitṛs)
and devahū (invoking the Lord), which are names for the right and left ears,
make this conclusion clear. After understanding karma-kāṇda completely, after
understanding the unsteady nature and ultimately sorrowful nature of the bliss of
Svarga by considering it objectively from some of the words of brahma-kāṇda,
knowing truthfully that Brahman is the highest permanent bliss becomes the
cause of inquiry about Brahman.

Having gained the correct meaning of athātaḥ (then after studying karma and
looking for permanent results), the corresponding meaning is found in the word
satyam of the Bhāgavatam verse. Satyam means “unchanging existence under all
conditions.” In combination with param it expresses the meaning of Brahman
found in the śruti text satyam jnānam anantam brahma: Brahman is eternal
existence, unlimited and full of knowledge. (Taittirīya Upaniṣad 2.1.3)

This means that everything else has temporary existence since its existence
depends on his will. Until now we have meditated on something with temporary
existence. Now however we should meditate on what permanently exists
(satyam param dhīmahi=athato brahma-jijnāsaḥ).

Next, the supremacy (param) is explained with the word dhamnā. In the context,
the word dhāma means “by power or manifestation.” Nānānartha-varga of
Amara-koṣa says dhāma means house, body, effulgence or power. It does not
mean the Lord’s svarūpa in this verse. The word kuhaka means “cheating.”
Kuhaka refers to the power of māyā since it covers and bewilders the svarūpa of
the jīva. Thus the meaning is “we should meditate upon the eternal, highest form
of Bhagavān since the power of māyā (kuhakam) is eternally (sadā) counteracted
(nirasta) by his śakti taking the form of his power or manifestation (svena
dhāmnā).” It is said māyām vyudasya cic-caktyā: māyā is rejected by the cit-
śakti. (SB 1.7.23)

If the word svena means “by itself, spontaneously,” the statement it would
become meaningless (since māyā is defeated by the Lord’s dhāma in the
sentence). If svena dhamnā were to mean “by his svarūpa,” the meaning would
be redundant. However one may explain it, the words svena dhāmnā must mean
“by his śakti” which is characterized by destroying illusion. That is clear by use
of the instrumental case (dhāmnā), which indicates a means of most effective
accomplishment.

That object which is different from its effect known as māyā is the svarūpa of the
Lord. This is how the svarūpa of the Lord should be understood. Thus the śrutis
say satyam jnānam ānandam brahma: Brahman is existence, knowledge and
bliss. (Taittirīya Upaniṣad 2.1.3) Vijnānam ānantam brahma: Brahman is
knowledge, unlimited nature and bliss. (Bṛhad-āraṇyaka Upaniṣad 3.9.28) The
word satyam in the Bhāgavatam verse thus hints at the authority of the śruti.
Thus along with the Lord’s svarūpa (satyam), the svarūpa-śakti is directly
indicated by dhāmnā svena. Thus the nature of Bhagavān (possessor of śakti) is
made clear.
The reason for the Lord being the chief existing being is shown in the phrase
beginning yatra.
In lord Vāsudeva (yatra), who is situated everywhere since he is Brahman (the
greatest), the creation, made of the three qualities --devatā, sense and sense
object (tri-sargaḥ)-- is situated, and that creation, belonging to the Lord, is not
false (amṛṣā), like the illusion of silver on seeing a shell. The creation is real
since it is situated in the Lord at all times as stated in the śruti statement yato vā
imāni jāyante: from the Lord these beings are born. (Taittirīya Upaniṣad 3.1.1)
The world is real because it is created by the Lord alone. Samjnā-mūrti-klptis tu
trivṛt kurvata upadeśāt: the Lord mixes the names and forms after making the
elements threefold, because that is the direct statement. (Brahma-sūtra 2.4.20)

The illusory nature is understood by an example (tejo-vāri-mrdām yathā

vinimayaḥ). Just as placing parts of fire, water and earth in each other (for
manifesting the creation) is not illusory, being the creation of the Lord, so the
universe itself is not illusory. Imās tisro devatās trivrd ekaikā bhavati: each of
these becomes threefold. (Chāndogya Upaniṣad 6.3.4) Yad agne rohitam
rupam tejasas tad-rupam yac chuklam tad-apam yat krsnam tat prthivyah tad
annasya: in fire is the red form of fire, the white form of water and the black
form of earth. (Chāndogya Upaniṣad 6.4.1) Since the meaning is based on śruti,
other meanings of this phrase based on imagination are automatically rejected.

To interpret the phrase to mean simply a combination of fire, water and earth,
modifying tri-sargaḥ, is not pleasing to those who know the meaning of words.
In combination with the word yathā (as if real) it would mean that fire, water and
air are like mirages. According to this view, the universe would not have a real
creation from Brahman but an attributed or illusory creation that arises from
mistaking one object for another. This mistake (bhrama) arises from similarity
between the objects. Similarity creates a basis for one object being mistaken for
the other, by a difference in time. But one could mistake silver for shell as well
as mistaking shell for silver. (Similarly Brahman is mistaken for the world, but
the world could also be mistaken for Brahman.) There is no rule that there can
be only one object as a basis of illusion. Many objects (instead of one Brahman)
could create an illusion of one object. For instance one could mistake a
combination of smoke, mountain and forest at a distance for one big cloud.
(Thus the illusion of the world could be created not by one Brahman, but by
many real entities.)

In this theory, this creation of three factors from time appears to our perception
without beginning. Brahman manifests by itself by its pure consciousness.
Though the jīva covered by ignorance without beginning will mistake the
creation to be real because of similarity to a really existing Brahman, why could
he not identify with an illusory Brahman emanating from a real creation? But if
one did not discern Brahman as the basis, the whole theory would fail.
Matter itself cannot mistake one object for another (since it is insentient) and nor
can pure consciousness (since it is not aware of anything else except itself and
should not fall into ignorance). Brahman is pure consciousness according to the
impersonalists.

To prove their argument, they say that śruti is the basis of proof. However, āropa
means seeing something where it is actually not present, but which exists
elsewhere. Since this condition does not exist in their theory (a world actually
existing elsewhere), it is impossible to impose the existence of an illusion of the
world upon Brahman.

Since the world arises from the Lord endowed with his śakti by taking the literal
meaning of śruti, the world actually exists in him, who is everything. Therefore
the creation is not an āropa or illusion imposed on Brahman. The theory of
āropa is completely false since the Lord is never contaminated by anything,
because he possesses inconceivable śakti, as stated in dhāmnā svena sadā
nirasta-kuhakam. The world exists because of the Lord’s existence. Thus it is
said: eka-deśa-sthitasyāgner jyotsnā vistāraiṇī yathā: the Lord is like a fire
situated in one place which spreads its light. (Viṣṇu Purāṇa 1.22.56)
Thus the Lord is the chief existent being and the creation is not false. Śruti says:

satyasya satam iti tathā prāṇā vai satyam teṣām eva satyam

His name is the existent among all existent things. Jīvas are existent. He is the
life of the jīvas.

This quotation shows that the Lord is the highest existing entity, the root cause,
of all gross and subtle entities indicated by the word prāṇa. They are also called
satya or existing.

Janmādy asya yataḥ

After indicating the Lord with his secondary characteristics (his effects), to make
it clear that Bhāgavatam is a commentary on the Brahma-sūtras, the first sūtra is
answered with janmādy asya yataḥ in the Bhāgavatam verse. Janmādi
(beginning with creation) means creation, maintenance and destruction. It is a
tad-guṇa-samvijnāna compound of the bahuvṛhi type. Asya means “of the
universe,” composed of doers and enjoyers from Brahmā down to non-moving
entities, the shelter of actions causes by different times and places, which creates
a variety inconceivable to the mind. Yataḥ means “from the Lord,” who takes
the form of upādāna (material cause) by his inconceivable śakti and acts as the
agent of creation. “We should meditate on that supreme Lord (param dhīmahi)
from whom, acting as upādāna and agent, arise the creation, maintenance and
destruction of the universe.” Statements on this subject are the following:
yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisamviśanti,
tad vijijnāsasva tad brahma
Know that it is Brahman from whom all these beings arise, by whom they live
and in they enter at destruction. (Taittirīya Upaniṣad 3.1.1)

tat tejo ‘sṛjata

His power created the universe. (Chāndogya Upaniṣad 6.2.3)

“Creation and destruction” is a general description, and does not imply that the
Lord is limited to these actions. Thus one does not meditate on the creation and
destruction of the universe as the Lord himself. One should meditate on
Brahman as a pure being. Moreover, what is suggested is that the Lord possesses
all śaktis, satya-sankalpa ability, all knowledge and all control, because he is the
cause of the creation and destruction of the universe which is endowed with
qualities previously described. Yaḥ sarvajnaḥ sarva-vid yasya jnāna-mayam
tapah: from Brahman, who is omniscient, knowing everything, whose austerity
is filled with knowledge, arose Brahman as food, which has name and form.
Sarvasya vaśī: the Lord controls everything. (Bṛhad-āraṇyaka Upaniṣad 4.4.22)
Also it is indicated that by dint of being supreme, the Lord’s svarūpa is devoid of
all inferior or negative elements and endowed with unlimited auspicious
qualities like knowledge. Na taysa kāryam kāraṇam ca vidyate: the Lord has no
material senses or body. (Śvetāśvatara Upaniṣad 3.19)

According to those who say that one should inquire about an object with no
qualities, it would not be suitable that one should inquire about Brahman from
whom the universe is created, since the statement does not state the supreme
greatness of Brahman but rather states that he is the cause of creation and
destruction of the universe (his quality). However, the śrutis examined in later
sūtras do not prove a Brahman without qualities. Logical argument also is not a
proof for a Brahman without qualities, since one must use qualities in referring
to the object in the argument which must necessarily ensue in the object to be
proved. One cannot prove Brahman without qualities by giving the example of a
Brahman which is responsible for an illusion of creation. The basis of illusion
(bhrama) is ignorance (ajnāna). This would mean that Brahman must be a
witness to ignorance. Witnessing can only mean a revelation of knowledge.
Revelation excludes anything unconscious by dint of its natural ability to relate
the self to another object. That ability means having qualities. Without that, the
ability to reveal objects cannot take place. Thus the arguments for a Brahman
without qualities are meaningless.
If one takes the phrase tejo-vāri mrdām to support the idea that the universe is an
illusion, then the phrase janmādy asya yatah (from Brahman come creation and
destruction of the universe) becomes meaningless. Therefore the Lord has
qualities and that is in the form of his śaktis. The antaranga, bahiranga and
taṭastha-śaktis were described. The direct cause of the creation of the universe
filled with change is the bahiranga-śakti. It is called māyā. The taṭastha-śakti is
represented by the persons who meditate upon Brahman (satyam param
dhīmahi).
Though creation and destruction of the universe takes place from amśas of
Bhagavān-- from the puruṣa forms (Paramātmā) endowed with the śakti called
prakṛti, which is the material cause (upādāna)--ultimately Bhagavān is the cause
of the universe. Similarly if something is created in one place within the ocean,
it is created within the whole ocean.
prakṛtir yasyopādānam ādhāraḥ puruṣaḥ paraḥ
sato ’bhivyanjakaḥ kālo brahma tat tritayam tv aham

Prakṛti is the material cause, the puruṣa is the foundational cause. Time, the
indirect cause, is the agitator of prakṛti. I am all three. (SB 11.24.19)

Janmādy asya yataḥ also indicates that the Lord has a form. He must have a form
since he is the source of unlimited śaktis which are the source of the śakti
possessing form which produces the universe possessing a form, since he is
accepted as the final cause. Though the Lord has a form, this does not mean that
he is born from someone else, since it is accepted that there is one final cause.
Otherwise there would be infinite regression. Similarly the followers of sānkhya
accept prakṛti as a final cause.

sa kāraṇam karanādhipādipo na cāsya kaścij janitā na cādhipaḥ

Brahman is the cause, the Lord of the lords of causes. He has no cause or ruler
over him. (Śvetāśvatara Upaniṣad 6.9)

Infinite regression is rejected in the śrutis. The Lord is proved to be the ultimate
cause because he has an intrinsic form which exists eternally beyond prakṛti.

His form being proved, the supreme entity is Bhagavān and no one else, with
Viṣṇu, Nārāyaṇa and others as his forms. In Dāna-dharma it is said:

yataḥ sarvāṇi bhūtāni bhavanty ādi-yugāgame

yasmimṣ ca pralayam yānti punar eva yuga-kṣaye

From Viṣṇu all entities arise at the beginning of the yuga and in him they merge
the end of the yuga. (Viṣṇu-sahasra-nāma 11)
It is also said in the same section anirdeśya-vapuḥ śrīmān: Viṣṇu has an
indescribable form and is endowed with all beauty. (Viṣṇu-sahasra-nāma 32)
Skanda Purāṇa says:
sraṣṭā pātā ca samhartā sa eko harir īśvaraḥ
sraṣṭṛtvādikam anyeṣām dāru-yoṣāvad ucyate
eka-deṣa-kriyavattvān na tu sarvātnameritam
sṛṣṭy-adikam samastam tu viṣṇor eva param bhavet

Lord Viṣṇu is the creator, maintainer and destroyer. Others who create (such as
Brahmā) are like wooden puppets since they create only limited portions, not
everything. Viṣṇu is the supreme creator of everything.

sa brāhmaṇa sṛjati sa rudreṇa vilāpayati

Nārāyaṇa creates through Brahmā and destroys through Śiva. (Mahā-nārāyaṇa

Upaniṣad)

nimittam param īśasya viśva-sarga-nirodhayoḥ

hiraṇyagarbhaḥ śarvaś ca kālasyārūpiṇas tava

Even Brahmā and Śiva act only as your instruments in cosmic creation and
annihilation, which are ultimately done by your formless aspect as time. (SB
10.71.8)

They are the instrument (nimitta-mātram) of your (tava) śakti called time
(kālasya), which has no form (arūpiṇaḥ).

ādyo ’vatāraḥ puruṣaḥ parasya

kālaḥ svabhāvaḥ sad-asan manaś ca |
dravyam vikāro guṇa indriyāṇi
virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ ||
Mahā-viṣṇu, an expansion of the Lord of Vaikuṇṭha, is time, svabhāva, effect
and cause, mahat-tattva, the five gross elements, false ego, the three guṇas, the
senses, the universal form, the totality of jīvas, the individual jīvas as non-
moving and moving beings. All of these are related to the Supreme Lord. (SB
2.6.42)
paro mad-anyo jagatas tasthuṣaś ca
otam protam paṭavad yatra viśvam
yad-amśato 'sya sthiti-janma-nāśā
nasy otavad yasya vaśe ca lokaḥ

There is a Lord of all moving and non-moving beings superior to me (Yamarāja),

whose portions create, maintain and destroy this universe, in whom this universe
exists like cloth with interwoven threads, and by whom all people are controlled
like oxen tied by the nose. (SB 6.3.12)
Here also the conclusion is that Bhagavān has various forms.

Śāstra-yonitvāt and tu samanvayāt

After the supreme (param) has been described with secondary characteristics
(taṭastha-lakṣaṇa), those qualities are proved in two sūtras: śāstra-yonitvāt and
tat tu samanvayāt (Brahma-sūtra 1.1.3-4). The meaning of the first sūtra is as
follows. Why is Brahman the cause of creation and destruction of the universe?
Because scripture is the source of knowledge (śāṣtra-yonitvāt). Scripture
testifies yato vā imāni bhūtāni: from the Lord arise all these beings. (Taittirīya
Upaniṣad 3.1.1) Logic is not the proof as it is in other philosophies.
Tarkāpratiṣthānāt (Brahma-sūtra 2.1.22) indicates that Brahman cannot be
proved by senses or the mind because Brahman is beyond the senses and mind.
However, the Buddhist philosophy (which does not promote Brahman) will be
refuted by logic alone in the second chapter of Brahma-sūtra.

That logic is insubstantial in illustrated in the following way. The Lord is not the
doer or creator since the Lord has no goal, just as a liberated soul has no goal in
action. The jīva is the creator of the world since the jīva causes effects, just as a
person creates a pot.

There is no time when different opinions did not exist. The present time is no
different since it belongs to time. Because of this, one philosophy may infer a
Lord by logic and this may be defeated by different, contrary philosophy. Thus
scripture alone is the proof that there is a supreme Lord, a supreme controller,
known as para-brahman.
The scriptures testify that the Lord is an ocean of various, unlimited, faultless,
noble qualities, the opposite of negative qualities, mixed with omniscience and
satya-sankalpa, different from all things seen by all other proofs. The Lord has
no trace of faults related to objects known by other proofs. Thus it is concluded
that the Lord has by his nature unlimited, eternal forms.
Now the meaning of the second sūtra (Brahma-sūtra 1.1.4) is given. Why is
Brahman proved by scriptures? Tat tu samanvayāt. The word tu indicates a
destruction of doubt. Brahman is proved by the scriptures (tat), because this is
established by both positive and negative statements (statements of exclusion).

The positive statements are these:

satyam jnānam anantam brahma

Brahman is existence, knowledge and bliss. (Taittirīya Upaniṣad 2.1.3)

ānando brahma

Brahman is bliss. (Taittirīya Upaniṣad 3.16.1)

ekam evādvitīyam brahma

Brahman is one without a second. (Chāndogya Upaniṣad 6.2.1)

tat satyam sa ātmā

The Lord is eternal existence. (Chāndogya Upaniṣad 6.8.7)

sad eva somyedam agra āsīt

O gentle one! Only the Lord existed before creation. (Chāndogya Upaniṣad
6.2.1)

eko ha vai nārāyaṇa āsīt

Only Nārāyaṇa existed. (Maṇdukya Upaniṣad 1.1)

tad aikṣata bahu syām prajayeya

The Lord glanced, thinking, “May I become many; may I create progeny.”
(Chāndogya Upaniṣad 6.2.3)
tasmād va etasmād ātmana ākāśaḥ sambhūtaḥ

From the Lord ether arose. (Taittirīya Upaniṣad 2.1.3)

tat tejo ‘śṛjata
The Lord’s power created the universe. (Chāndogya Upaniṣad 6.2.3)
yato vā imāni bhūtāni jāyante
From the Lord all beings arose. (Taittirīya Upaniṣad 3.1.1)
puruṣo ha vai nārāyaṇo ‘kāmayata atha nārāyanād ajo ‘jāyate yataḥ prajāḥ
sarvāni bhūtāni

Lord Nārāyaṇa desired. From Nārāyaṇa Brahma was born. From him all the
living beings were born. (Mahā-nārāyaṇa Upaniṣad)

nārāyaṇam param brahma tattvam nārāyaṇaḥ param

ṛtam satyam param brahma puruṣam kṛṣṇa-pingalam

Nārāyaṇa is the supreme Brahman. Nārāyaṇa is the supreme principle. He is

truth and existence. He is the puruṣa, golden and black. (Mahā-nārāyaṇa
Upaniṣad 11.4)

Statements of exclusion are as follows.

katham asataḥ saj jāyeta

How can the sat arise from the asat? (Chāndogya Upaniṣad 6.2.2)

ko hy evānyāt kaḥ prāṇyād yad eṣa ākāśa ānando na syāt

Who could breathe if the Lord were not bliss? (Taittirīya Upaniṣad 2.7)

eko va vai nārāyaṇa āsīn na brahmā na ca śankaraḥ

First only Nārāyaṇa exists. Brahmā and Śiva did not exist. (Mahā-nārāyaṇa
Upaniṣad 1.1)
Correlation (samanvaya) with other statements is also explained in such sūtras as
ānanda-mayo ‘bhyāsāt: the ānandamaya-puruṣa refers to the Lord, not the jīva,
because of repetition of the word Brahman at the beginning and end of the
passage. (Brahma-sūtra 1.1.12) Realizing that the Lord has a form of the
highest bliss, there is no lack of a goal, since one should aim to achieve that
highest blissful form.
The meaning of the two sūtras just explained is explained in the first verse of
Bhāgavatam by the words anvayād itarataś cārtheṣu. That the Lord is the form
from whom creation of the universe takes place is perceived in the meaning of
various Vedic statements (artheṣu) by positive (anvayāt) and negative (itarataḥ)
indications. He is the highest goal, having a form of the highest bliss, which is
proved by positive and negative statements in śruti. That form previously
established is proved by śruti statements just quoted like eko ha vai nārāyaṇa
āsīt: only Nārāyaṇa existed in the beginning.

Ikṣater nāśabdam (Brahma-sūṭra .1.1.5) is explained by the word abhijna in the

Bhāgavatam verse. The meaning of the sūtra is this. It is stated in Chāndogya
Upaniṣad sad eva somyedam agra āsīd ekam evādvitīyam brahma: O gentle one,
only one Brahman existed previously. Tad aikṣata bahu syām prajāyaya: he
desired, “Let me be many, may I create progeny.” (Chāndogya Upaniṣad 6.2.3)
Prakṛti is proposed as the cause of the universe but this is denied with īkṣater
nāśabdam: pradhāna is not proved by scriptural statement (aśabdam) to be the
cause of the universe. It is only inferred. Why is it not proved? Because of the
verb “see (īkṣā)” (indicating an omniscient person) which is related to the word
sat in the scriptures. This refers to tad aikṣata: the Lord glanced. (Chāndogya
Upaniṣad) It is not possible for prakṛti to glance. Elsewhere as well creation
involves glancing. sa aikṣata lokān nu sṛja: the Lord glanced and created the
planets. (Aitareya Upaniṣad 1.1.1-2) Glancing here includes the Lord’s
omniscience: the Lord contemplates unlimited creations. Thus Bhāgavatam says
he is abhijna, omniscient.

“Since it is said that Brahman is one single entity without a second (having no
parts or senses), it is not possible that he glances.” He is svarāṭ: he exists
(rājate) with his own form (sva). Na tasya kāryam karaṇam ca vidyate: he has no
body and senses. (Śvetāśvatara Upaniṣad 3.19) At the same time it is said
svābhāvikī jnāna-bala-kriyā ca: ḥe has intrinsic knowledge, strength and action.
This means that he has a form capable of glancing as his very nature (one with
him). It will also be shown later that the Lord breathes. That is confirmed here.
Now another meaning of śāstra-yonitvāt (Brahma-sūtra 1.1.3) is explained. How
is the Lord the creator and destroyer of the universe? Why is the creator not
prakṛti, as stated in other tantras (such as sānkhya works)? This is not accepted
because of the statements of accepted scripture in the form of the Vedas (śāstra-
yonitvāt).
evam vā are asya mahato bhūtasya niśvasitam etad yadṛg-vedo yajur-vedaḥ
sāmavedo’tha vāngirasa itihāsa-purāṇam vidyā upaniṣadaḥ ślokāḥ sūtrāṇy
upasūtrāṇi vyākhyānāni

The scriptures are the breathing of the supreme Lord. The scriptures consist of
the Ṛg, Yajur, Sāma, Atharva, the Itihāsas, Purāṇas, Upaniṣads, other branches
of knowledge, verses, sūtras, secondary sūtras and commentaries. (Bṛhad-
āraṇyaka Upaniṣad 2.4.10)

Here it is said that Brahman is the source of scriptures containing infinite

knowledge of various subjects not available to all other pramāṇas. Thus
Brahman is stated to be the chief omniscient being. Without such omniscience
no one can create and destroy all the universes. Brahman alone (who is scripture
personified) has this quality and thus Brahman alone is the cause of the universe,
not prakṛti or a jīva.
This is further described in the next phrase tene brahma hrdā ya ādikavaye. The
Vedas (brahma) manifested (tene) in Brahmā (ādikavaye) through Brahma’s
antaḥkaraṇa, not by words. The word brahma, meaning the greatest, also
indicates the Lord who has all knowledge. “Manifesting in the heart” indicates
that since the Lord has all śaktis, he acts as antaryāmī of all beings. The word
ādikavaye (unto Brahmā) indicates that the Lord is the source of all scriptures
since he alone is the source of instruction to Brahma. Śruti says:

yo brahmāṇam vidadhāti pūrvam

yo vai vedāmś ca prahiṇoti tasmai
tam ha devam ātmā-buddhi-prakāśam
mumukṣur vai śaraṇam aham prapadye

He first created Brahmā and gave the Vedas to him. I surrender to the Lord, the
shelter of those desiring liberation, who inspires jīva’s intelligence.
(Śvetāśvatara Upaniṣad 6.18)

The liberated jīva is also not the cause of the universe. Even the devotees like
Śeṣa (sūrayaḥ) are bewildered about Brahman, in the form of the Vedas (yat for
yatra). All this indicates Bhagavān, the first form, with lotus navel (from which
Brahmā appears), who empowers Brahmā, and who breathes out the Vedas
during his sleep.
pracoditā yena purā sarasvatī
vitanvatājasya satīm smṛtim hṛdi |
sva-lakṣaṇā prādurabhūt kilāsyataḥ
sa me ṛṣīṇām ṛṣabhaḥ prasīdatām ||
May the Lord, the best of the sages, be pleased with me! Inspired by him, at the
beginning of the kalpa, Sarasvatī, whose aim is to reveal Kṛṣṇa, appeared from
the mouth of Brahmā and revealed proper memory to carry out creation in his
heart. (SB 2.4.22)

There is another meaning to tat tu samanvayāt (Brahma-sūtra 1.1.4). The reason

for Brahman being the source of scripture is explained by the sūtra. Because he
knows the final (sam) meaning (anvaya) of the Vedas, he is ascertained to be the
source of the scriptures. The jīva does not know the meaning and pradhāna is
unconscious. Sa vetti viśvam na hi tasya vettā: the Lord knows the universe and
no one knows him. (Śvetāśvatara Upaniṣad 3.19) Expressing the opposite of the
Lord knowing the meaning of the Vedas, it is then stated that all jīvas lack
knowledge of the Vedas: muhyanti yat sūrayaḥ: the devotees and even Śeṣa are
bewildered about śabda-brahman. The Lord himself says:

kim vidhatte kim ācaṣṭe kim anūdya vikalpayet

ity asyā hṛdayam loke nānyo mad veda kaścana

What do the Vedas instruct as action? What is the final meaning of the Vedas?
What alternatives do the Vedas raise? No one except me or my dear devotee
knows the intended meaning of the Vedas. (SB 11.21.42)

In the above verse, the Vedas are stated to be directly the Lord.

The meaning of the ten characteristics of the Purāṇa is seen in the Bhāgavatam
verse also. Sarga, visarga, sthāna, nirodha are indicated by janmādy asya yataḥ.
Manvantara and īśānukathā, which occur during maintenance or sthāna, are
included in it. Poṣana is indicated by tene brahma hrdā. Ūti is indicated by
muhyanti. Mukti of the jīvas which occurs when the jīva approaches the Lord is
indicated by his śakti (dhāmnā) which destroys all illusions (nirasta-kuhaka).
The āśraya is indicated by satyam param.

It is clear from the previous discussion that Kṛṣṇa alone is indicated, since he is
discerned to have the position of Svayam Bhagavān. Thus, from the first verse
of Bhāgavatam, which is the initial statement or upakrama, it is clear that the
form of Bhagavān, who has form and qualities, is the object of meditation in all
verses and statements of the work. That is a proper conclusion since it is also
made clear from other statements describing his svarūpa.

yo ’syotprekṣaka ādi-madhya-nidhane yo ’vyakta-jīveśvaro

yaḥ sṛṣṭvedam anupraviśya ṛṣiṇā cakre puraḥ śāsti tāḥ
yam sampadya jahāty ajām anuśayī suptaḥ kulāyam yathā
tam kaivalya-nirasta-yonim abhayam dhyāyed ajasram harim

He is the Lord who eternally watches over this universe, before, during and after
its manifestation. He is the master of both the unmanifest material energy and
the spirit soul. After sending forth the creation he enters within it, accompanying
each living entity. There he creates the material bodies and then remains as their
regulator. By surrendering to him, the jīva covered with upādhis can escape the
embrace of illusion, just as a dreaming person forgets his own body. One who
wants liberation from fear should constantly meditate upon this Lord, who
destroys māyā by his pure svarūpa and gives freedom from fear. (SB 10.87.50)
The same conclusion may be reached by many other statements such as dharmaḥ
projjhita and kim vā parair:

dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇām satām

vedyam vāstavam atra vastu śivadam tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kim vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||

The Supreme Lord becomes immediately captured in the heart of the

accomplished devotees by hearing Bhāgavatam and even by those who have
suddenly developed a desire to hear it. This does not happened with other works.
In the Bhāgavatam alone, created by the Lord himself, is presented the real,
permanent object which can be understood by those without selfish intentions,
and which bestows auspiciousness and release from the material world of
miseries. In the Bhāgavatam alone is presented the process for attaining that
highest object, devoid of all material goals and liberation. (SB 1.1.2)
The upasamhāra or concluding statement should not stray far from the upakrama
or introductory statement.
kasmai yena vibhāsito 'yam atulo jnāna-pradīpaḥ purā
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyatas
tac chuddham vimalam viśokam amṛtam satyam param dhīmahi
I meditate upon that pure, spotless Lord who is free from suffering and death and
who previously revealed this incomparable lamp of knowledge to Brahmā.
Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇa-dvaipāyana
Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages, Śukadeva
Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit. (SB 12.13.19)

Words like kasmai yena vibhāsito ‘yam (the Lord who revealed the scripture to
Brahmā) correspond to what was described in the introductory verse. In his
commentary on ātmā-gṛhītir itaravad (Brahma-sūtra 3.3.17), Śankara explains
that the word sat in the introductory statement means ātmā because of the word
ātmā in the concluding statement. Similarly, in this concluding verse it is shown
that the speaker of the catuhślokī (who spoke to Brahmā) is Bhagavān (and not
Garbhodakaśāyī Viṣṇu, since there must be correspondence with the introductory
verse) and that Bhagavān alone is the object of Vyāsa’s meditation. The work
became most attractive to Śukadeva because of this.

sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo
'py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpam purāṇam
tam akhila-vṛjina-ghnam vyāsa-sūnum nato 'smi

Let me offer my respectful obeisances unto the son of Vyāsadeva, Śukadeva

Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no
distractions, became attracted to the pastimes of Kṛṣṇa and mercifully spread the
Bhāgavatam which describes Kṛṣṇa and reveals the rasa of his pastimes. (SB
12.12.69)
Kṛṣṇa Sandarbha 82:

In the same way, indicating everything, the first verse of Bhāgavatam

(janmādyasya yataḥ), making the initial premise (upakrama), gives a definition
of Kṛṣṇa, like the definition of Bhagavān found in the Viṣṇu Purāṇa.
Narākṛti param brahma: Kṛṣṇa is Brahman in human form (Sātvata-tantra)
Param śrī-kṛṣṇam dhīmahi: we meditate on the supreme lord Kṛṣṇa. (Gopala-
tāpanī Upaniṣad)

Kṛṣṇa’s svarūpa-lakṣaṇā is mentioned with the word satyam (param dhīmahi) for
in explaining his name it is said:

satya-vratam satya-param tri-satyam

satyasya yonim nihitam ca satye
satyasya satyam ṛta-satya-netram
satyātmakam tvām śaraṇam prapannāḥ
O Lord, you are true to your promise, truth incarnate, pervading all aspects of
time with truth, before the creation, during its existence and after its destruction.
You are the revealer of sweet words and truth. We surrender to you, the
embodiment of truth. (SB 10.2.26)

satye pratiṣṭhitaḥ kṛṣṇaḥ satyam atra pratiṣṭhitam |

satyāt satyam ca govindas tasmāt satyo hi nāmataḥ ||
Kṛṣṇa is fixed in truth. Satyam is fixed in him. From Kṛṣṇa comes satya. Thus
Govinda is named Satya. (Mahābhārata 5.68.12)

By this definition of satya, the eternal nature of his form has been shown. The
taṭastha-lakṣaṇā is shown with the words dhāmnā svena. He destroys the effects
of māyā (kuhakam) at all times by his abode called Mathurā which is his own
svarūpa (svena).

mathyate tu jagat sarvam brahma jnānena yena vā |

tat-sāra-bhūtam yad yasyām mathurā sā nigadyate ||

The place is called Mathurā because in that place, Bhagavān, who is most
excellent, the essence of the whole universe, is made manifest (mathyate) by
knowledge and by bhakti-yoga. (Gopāla-tāpanī Upaniṣad 2.63)

The first verse speaks about Kṛṣṇa’s pastimes. Ādyasya means he eternally (ādya
–in the beginning) exists in Mathurā, Dvārakā and Gokula as Vāsudeva and the
son of Nanda but appears in this world for some reason. From Vasudeva’s house
where he was born (yataḥ janma) he came (ayāt) to the house of Nanda (itarataḥ)
in the mood of a son (anu). The pronoun yaḥ should be understood here and the
rest of the verse.

Why did he come there? He came knowing (abhijnaḥ) his purpose (artheṣu),
such as cheating Kamsa or performing pastimes of great bliss with the
inhabitants of Gokula. He remained with the inhabitants of Gokula (svarāṭ).
Though he is controlled by their prema, his powers were unimpeded. He spread
his power consisting of the form of rasa consisting of Brahman, satya, jnāna and
infinite bliss (the calves and cowherd boys), just by his will (hṛdā) in order to
astonish Brahmā (ādi-kavaye). Because of these pastimes which are most
astonishing to the world (yat), his devotees (sūrayaḥ) lose control due to the
intense prema (muhyanti). The word yat is supplied in the next clause as well.
Because of these pastimes (yat) there seems to be an exchange of qualities of
fire, water and earth. For instance the light of the moon appears to change its
qualities with objects having no light. By the beauty of Rādhā’s face the moon
becomes devoid of light and objects near her become luminous by her
effulgence. Water which is liquid becomes solid and earth and rocks become
liquid on hearing the sound of the flute. In Kṛṣṇa (yatra) the manifestation of
Gokula, Mathurā and Dvārakā are real (amṛṣā). Vyāsa speaks the first verse.

Kṛṣṇa Sandarbha 186-187:

The manifestation of his svarūpa-śakti in Vṛndāvana is the Vraja gopīs.

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ |
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣam tam aham bhajāmi ||

I worship the Supreme Lord Govinda who, though regarding all the inhabitants
as his very self, resides in Goloka exclusively with the young gopīs, who are
embodiments of madhura-rasa. He accepts them as his wives, while they respond
to his conjugal affection reciprocally. (Brahma-samhitā 5.37)

Tābhiḥ refers to the gopīs since that is how the word is used in the context of the
mantra. Kalābhiḥ means “with his śaktis.” They function as his very svarūpa
(nija-rūpatayā). Because of their previously described excellence, they are śakti.
They are in the category of Lakṣmī, since they are a manifestation of the highest
perfection. That is also stated elsewhere in Brahma-samhitā. Lakṣmī-sahasra-
śata-sambhrama-sevyamānam: Govinda is served by hundreds of thousands of
Lakṣmīs. Śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ: the supreme person Kṛṣṇa and
his beloved who expands as many Lakṣmīs exist in Goloka.
In Svāyambhuva Agama, three special consorts are designated as Śrī, Bhū and
Līlā. The gopīs are superior to the Lakṣmīs situated in Vaikuṇṭha. These gopīs
are called the Lakṣmīs of Vṛndāvana.

The gopīs were nitya-siddhas. They had great status, being the main special
essences of the hlādinī-śakti. That is explained in the verse from Brahma-
samhitā. They were the chief persons with special prema-rasa. Kṛṣṇa is endowed
with unlimited acintya-śakti manifested with the greatest depth. He manifested
his highest joy in them. He developed a desire to enjoy with them.
śrī-bādarāyaṇir uvāca
bhagavān api tā rātṛīḥ śāradotphulla-mallikāḥ
vīkṣya rantum manaś cakre yoga-māyām upāśritaḥ

Śrī Kṛṣṇa is full in all opulences, yet upon seeing those autumn nights scented
with blossoming jasmine flowers, He turned his mind toward loving affairs. To
fulfill his purposes he employed his internal potency. (SB 10.29.1)
Not only that, he reached the highest level of joyful prema with them.
trailokya-lakṣmy-eka-padam vapur dadhat: his body, the exclusive abode of
beauty and opulence within the three worlds, shone brilliantly as the gopīs
worshiped him. (SB 10.32.14)

tābhir vidhūta-śokābhir bhagavān acyuto vṛtaḥ

vyarocatādhikam tāta puruṣaḥ śaktibhir yathā

Encircled by the gopīs, who were now relieved of all distress, Kṛṣṇa, perfect in
himself, without fault, shone forth more splendidly than previously. My dear
King, Kṛṣṇa thus appeared like the Lord encircled by his spiritual potencies. (SB
10.32.10)

tatrātiśuśubhe tābhir bhagavān devakī-sutaḥ

madhye maṇīnām haimānām mahā-marakato yathā

In the midst of the dancing gopīs, Lord Kṛṣṇa appeared most brilliant, like an
exquisite sapphire in the midst of golden ornaments. (SB 10.33.6)
Kṛṣṇa Sandarbha 189:

Their names are given in Bhaviṣya Purāṇa Uttara-khaṇda, in a discussion

between Kṛṣṇa and Yudhiṣṭhira concerning malla-dvādaśī.

gopī-nāmāni rājendra prādhānyena nibodha me |

gopālī pālikā dhanyā viśākhā dhyāna-niṣṭhikā |
rādhānurādhā somābhā tārakā daśamī tathā ||
Hear from me the names of the principal gopīs, O king! The ten gopīs are Gopālī
(head of a group friendly with Candrāvalī), Pālikā (friendly with Candrāvalī),
Dhanyā (an unmarried gopī), Viśākhā (Rādhā’s sakhī with her own group), and
as well Dhaniṣṭhā (Lalitā’s sakhī), Rādhā, Lalitā (Anurādhā), Candrāvalī
(Somābhā, Rādhā’s chief competitor), Tārakā (Rādhā’s sakhī, somewhat distant)
or Daśamī.

Daśamī is another name of Tārakā. In Skanda Purāṇa, Dvārakā-māhātmya,

Lalitā gives the names of eight gopīs: Lalitā, Śyāmalā, Dhanyā, Viśākhā, Rādhā,
Śaivyā, Padmā, and Bhadrā. Since the agamas state that the gopīs number in the
hundreds of millions one should understand that there are other gopīs besides
those mentioned, known through scriptures and by common knowledge.
Among all the gopīs who are the functions of the highest sweet prema, Śrī
Rādhikā is the highest essence since she is shown to be the pinnacle of the
highest prema. This is revealed in Prīti Sandarbha. She has the highest
excellence of prema. All the other śaktis such as aiśvarya, not too much
respected, follow after her. In Vṛndāvana, Śrī Rādhikā is Lakṣmī Svayam.
To indicate her chief position among the gopīs she is given the name “ruler of
Vṛndāvana.” In the discussion between Śaunaka and Nārada it is said:

vṛndāvanādhipatyam ca dattam tasyai pratyuṣyatā |

kṛṣṇenānyatra devī tu rādhā vṛndāvane vane ||

Pleased with her, Lord Kṛṣṇa made Rādhā the queen of Vṛndāvana. In other
places she is Lakṣmī, but in Vṛndāvana forest she is Śrī Rādhā. (Padma Purāṇa
5.77.39)

Kṛṣṇa Sandarbha 189:

In Bṛhad-gautamīya-tantra Kṛṣna speaks to Balarāma:

sattvam tattvam paratvam ca tattva-trayam aham kila |
tri-tattva-rūpiṇī sāpi rādhikā mama vallabhā ||
prakṛteḥ para evāham sāpi mac-chakti-rūpiṇī |
sāttvikam rūpam āsthāya pūrṇo’ham brahma-cit-paraḥ ||
brahmaṇā prārthitaḥ samyak sambhavāmi yuge yuge |
tayā sārdham tvayā sārdham nāśāya devatā-druhām ||
I am the three principles: sattva (effect), tattva (case) and paratva (spiritual
energy). The form of these three is Rādhikā my consort.I am beyond prakṛti and
she is my śakti. Situated in sattva I am complete, engaged in the consciousness
of Brahman. Requested by Brahmā, I appear in the world in various yugas with
Rādhā for destroying the enemies of the devatās.

Sattvam means effect and tattvam means cause. Superior to that is para. I am
these three.

devī kṛṣṇa-mayī proktā rādhikā para-devatā |

sarva-lakṣmī-mayī sarva-kāntiḥ sammohinī parā ||
Rādhā, non-different from Kṛṣṇa, is the supreme devatā. All Lakṣmīs reside
within her. She has all beauty, bewilders everyone and is supreme. (Gautamīya-
tantra)

Ṛk-pariśiṣṭa says rādhayā mādhavo devo mādhavenaiva rādhikā vibhrājante

janeṣv ā: Rādhā shines with Kṛṣṇa and Kṛṣṇa shines with Rādhā among the
people, everywhere. ā indicates “everywhere.”

In the first verse of Bhāgavatam this meaning is also found. In that verse, a
meaning showing the great powers of the two should be found, just as previously
other meanings were found. A meaning indicating the highest sweetness should
be found also. Anvayāt means “he follows her since attachment to Rādhā, the
form of his śakti of the highest bliss, exists at all times, since she is his second
form (itaraś ca).She (yataḥ) alone is the cause (janma) of madhura-rasa (ādi).
That the two are the leaders of astonishing pastimes in madhura-rasa is
indicated. He is skillful (abhijnaḥ) at all types of pastimes (artheṣu). And she
shines by her own self (svarāṭ).

In describing the astonishing forms of the two, the Lord must show great mercy
to me, Vyāsadeva. The Lord bestows śabda-brahma (tene brahma), which
describes the Lord’s pastimes through the heart to me, Veda-vyāsa (adi-kavaye),
who first began describing his pastimes. Simultaneous to starting this endeavor
he revealed in my heart that great Purāṇa completely. This is explained in the
Seventh Chapter of the First Canto. The devotees like Śeṣa are bewildered about
her beauty and qualities (muhyanti yat sūrayaḥ). Starting to describe her, they
cannot understand. If she does not give mercy, I cannot describe even a drop of
her pastimes even though I have received the great mercy of Kṛṣṇa. Only this
much I could describe:
tais taiḥ padais tat-padavīm anvicchantyo ’grato’balāḥ
vadhvāḥ padaiḥ su-pṛktāni vilokyārtāḥ samabruvan
The gopīs began following Kṛṣṇa’s path, as shown by his many footprints, but
when they saw that these prints were thoroughly intermixed with those of his
dearest consort, they became perturbed and spoke. (SB 10.30.26)
Their astonishing forms are described. They spread their beauty in such a way
(yathā) that the elements exchange their natures (vinimayah). The sentence is not
complete in sanskṛt (“They spread their beauty” is not written in the verse),
because, being defeated by their bhāva, Vyāsa could not describe it properly. For
instance, by the manifestation of beauty from their toe nails, the moon light
(tejaḥ) becomes dull like water or earth (vari-mṛdām), losing its quality of
brilliance. By contacting the sound of the flute, river water rises up like flames
of fire and becomes like earth or stone-- motionless. Earth and stone by their
flashing, abundant beauty become bright like fire and by the sound of the flute
become liquid like water. All this is well known in descriptions of their pastimes.
While she is present, the three śaktis Śrī, Bhū and Līlā (tri-sargaḥ) or the
manifestation of the three śaktis in the three places of Dvārakā, Mathurā and
Vṛndāvana become useless (mrṣā). Or in Vṛndāvana alone when she is present
three types of gopīs according to dealings in rasa--suhṛd, udāsīna (neutral), and
pratipakṣa (inimical) in relation to the group leader-- are rendered useless. This
means that in front of the wealth of Rādhā’s qualities, all of them have no
meaning for Kṛṣṇa.

We should meditate on them. The word tat is understood (but not written in the
last line) to correspond with yat previously mentioned in the verse. The two
persons are considered one (yat) because the couple has attained non-difference
by having the supreme bhakti-śakti or by the intensity of the rasa of mahābhāva.
It is in the neuter from consideration of generality.

What is their nature? Through their influence (dhāmnā svena), māyā (kuhakam)
in the form of the inimical party of Jaratī and others, an obstacle to their
pastimes, is always destroyed. They are nitya-siddha (satyam) by their natures
just described. Or, they have become fixed (satyam) in giving profuse bliss
without cessation by mutual gestures etc. They are superior to all (param) since
no one else can astonish the universe by such unprecedented qualities and
pastimes.

In this verse their unique quality is described by different conditions with ease.
When two objects in an implied comparison have the same quality, it is the
ornament called prati-vastūpamā.In this verse there is a series of such
comparisons, called upamiti-mālā-prati-vastūpamā.

When two objects are intimately connected together by suitability of qualities,

the ornament is called sama. By this ornament, the two are indicated to become
one remarkable entity, surpassing all others (param). By mutual sweetness of
qualities, the couple has attained sameness (sama). To whom will the pastimes of
his lotus feet not give pleasure, through the bounteous river of sweet nectar
which gives life to all jīvas? Spontaneously, inherently this object manifests
itself (svataḥ sambhavi).

prativastūpamā sā syād vākyayor gamya-sāmyayoḥ |

eko’pi dharmaḥ sāmānyo yatra nirdiśyate pṛthak ||
When in two sentences or descriptions, a common attribute is expressed with
implied similarity in a different way in each sentence, it is called prati-
vastūpamā. (Sāhitya-darpaṇa 10.49)

This is seen in a series in this verse.

Praise of a suitable object by similarity is called sama. Sāhitya-darpaṇa

vastu vālankṛtir vāpi dvidhārthaḥ sambhavī svataḥ |

kaveḥ praudhokti-siddho vā tan-nibaddhasya veti ṣaṭ |

The suggested sense of a word (dhvani) is of two types: based on an object or an

ornament. These two types may be inherent (svataḥ sambhavi), established by
the poet, or established by a character portrayed by the poet. This makes six
types.
ṣadbhis tair vyajyamānas tu vastv-alankāra-rūpakaḥ |
artha-śakty-udbhavo vyangyo yāti dvādaśa-bhedatām ||

These six types suggest either a fact or an ornament. Thus there are twelve
division of poetic suggestion (dhvani). (258)
Kṛṣṇa combined with Rādhā is his most astonishing manifestation, produced in
Śrī-vṛndāvana, which is also the most astonishing, intense manifestation of
Kṛṣna. Thus śruti says rādhayā mādhavo devaḥ: Kṛṣṇa shines brilliantly with
Rādhā. (Ṛk-pariśiṣṭa)
aham eva param rūpam nānyo jānāti kaścana |
jānāti rādhikā pārtha amśān arcanti devatāḥ ||
I am the supreme form. No one knows this form. Rādhā knows this form. The
devatās worship my amśas. (Ādi Purāṇa)
Their eternal pastimes are described by Rūpa Gosvāmī:

vācā sūcita-śarvarī-rati-kalā-prāgalbhyayā rādhikām

vrīdā-kuncita-locanām viracayann agre sakhīnām asau |
tad-vakṣo-ruha-citra-keli-makarī-pāṇditya-pāram gataḥ
kaiśoram saphalī-karoti kalayan kunje vihāram hariḥ ||
Kṛṣṇa made Rādhā lower her eyes in shame by boldly describing their pastimes
of the previous night in front of her friends. Taking that opportunity, he
displayed his skill by expertly drawing frolicking makaris on her breasts. In this
way Kṛṣṇa sported in the groves and fulfilled His youthful years. (BRS 2.1.231)

Thus in four Sandarbhas, sambandha has been explained. In that sambandha, the
manifestation as Rādhā and Mādhava is most attractive for the person
establishing a relationship. Śruti says rādhayā mādhavo deva: Mādhava is
always with Rādhā. For this purpose I have displayed all these arranged verses.
The sambandha is complete.

gaura-śyāma-rucojjvalābhir amalair akṣṇor vilāsotsavair

nṛtyantībhir aśeṣa-mādana-kalā-vaidagdhya-digdhātmabhiḥ |
anyonya-priyatā-sudhā-parimala-stomonmadābhiḥ sadā
rādhā-mādhava-mādhurībhir abhitaś cittam mamākrāmyatām ||

At all times may my heart be overcome by the sweetness of Rādhā and

Mādhava, by the pure, abundant movements of their dancing eyes, by their
brilliant beauty of gold and black, completely anointed with countless, clever
skills of love, causing madness by the multitude of fragrance and nectar of each
other.

||1.1.2||
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇām satām
vedyam vāstavam atra vastu śivadam tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kim vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt |
TRANSLATION
The Supreme Lord becomes immediately captured in the heart of the
accomplished devotees by hearing Bhāgavatam and even by those who have
suddenly developed a desire to hear it. This does not happened with other works.
In the Bhāgavatam alone, created by the Lord himself, is presented the real,
permanent object which can be understood by those without selfish intentions,
and which bestows auspiciousness and release from the material world of
miseries. In the Bhāgavatam alone is presented the process for attaining that
highest object, devoid of all material goals and liberation.

Having shown how this work is different from scriptures describing karma,
jnāna and bhakti, its excellence is gradually revealed.
Bhagavat Sandarbha 101:

Since Bhāgavatam is the best, being the highest fruit on the desire tree of the
Vedas, Bhagavān, the highest tattva enunciated in the Bhāgavatam, is the best,
because he is the form of the most attractive knowledge.

Dharma is described as follows. Sa vai pumsām paro dharmo yato bhaktir

adhokṣaje: the highest dharma is that by which bhakti to the Lord arises. (SB
1.2.6)

ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ |

svanuṣṭhitasya dharmasya samsiddhir hari-toṣaṇam ||

O best of the brāhmaṇas! The complete perfection of dharma, according to

divisions of varṇāśrama by men, is pleasing the Lord. (SB 1.2.13)

According to this, bhakti to the Lord is the highest dharma because the only aim
of dharma is to satisfy the Lord and dharma is defined as that which produces
pure bhakti. Because bhakti is the final goal of dharma, in the Bhāgavatam that
dharma which seeks other results (kaitavaḥ) is completely (pra) rejected
(ujjhitam). The word pra indicates that all types of liberation like sālokya are
also rejected. Since bhakti is the only goal of dharma, it is for persons without
envy (matsara). Persons who desire material results cannot tolerate excellence in
other people. This also stands for persons without compassion who perform
animal sacrifices. Thus Bhāgavatam is meant for those with compassion. It is
also for devotees who follow sva-dharma (satām), for it is superior to karma-
kāṇda and upāsanā-kāṇda (which promote dharma) since those scriptures do not
promote compassion and lack of envy to the same degree. And direct bhakti such
as chanting is of course minimized in these scriptures. It is also superior to
branches of jnāna-kāṇda. In jnāna scriptures devoid of bhakti, the real truth
which is presented in Bhāgavatam cannot be ascertained. The truth is understood
(vedyam vastavam) in Bhāgavatam. This is the knowledge to be known:
śreyaḥ-sṛtim bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām
O Lord! If fools give up bhakti, the all-inclusive path, and suffer to attain
realization of ātmā without bhakti, they simply attain suffering and nothing else.
They are like fools who beat empty husks.( SB 10.14.4)

It gives realization of the highest bliss (śivadam). It destroys even the root of the
three sufferings—ignorance.

It is superior to meditating on Brahman. This is stated because some persons

think that one cannot gain the ultimate bliss without liberation. And the cause of
its excellence is not just in its being a rare attainment. To indicate this, the
svarūpa of the Bhāgavatam is described. The work promotes Bhagavān
(bhāgavatam) and is eternally endowed (mat) with the Lord’s natural śakti (śrī)
in the form of his name etc. Thus the name of the work indicates what it contains
as a whole, just as “blue lotus” denotes a specific object. Otherwise it would
have the fault of having portions which present extraneous topics. It is said
grantho’ṣṭādaśa-sāhasraḥ śrīmad-bhāgavatābhidhaḥ: the work called Śrīmad-
bhāgavatam has eighteen thousand verses. (Garuda Purāṇa) The commentary
says “Bhāgavatam is defined as a desire tree.” Sometimes the work is simply
called Bhāgavatam. That is like calling Satyabhāmā by the name Bhāmā for
short.

The reason for the power of the work is the excellence of the author. The author
is Bhagavān (mahā-muneḥ), the crest jewel of powerful persons (mahā) inclined
to the highest contemplation (muni). Sa munir bhūtvā samacintayat: becoming a
sage, the Lord reflected. (Nārāyaṇa Upaniṣad) The Lord first revealed
Bhāgavatam in abbreviated form in the catuḥ-ślokī. Then he presented it fully in
this manner.
kasmai yena vibhāsito ’yam atulo jnāna-pradīpaḥ purā
tad-rūpeṇa ca nāradāya munaye kṛṣṇāya tad-rūpiṇā
yogīndrāya tad-ātmanātha bhagavad-rātāya kāruṇyatas
tac chuddham vimalam viśokam amṛtam satyam param dhīmahi
I meditate upon that pure, spotless Nārāyaṇa, who is free from suffering and
death and who previously revealed this incomparable lamp of knowledge to
Brahmā. Brahmā then spoke it to the sage Nārada, who narrated it to Kṛṣṇa-
dvaipāyana Vyāsa. Śrīla Vyāsa revealed this Bhāgavatam to the greatest of sages,
Śukadeva Gosvāmī, and Śukadeva mercifully spoke it to Mahārāja Parīkṣit. (SB
12.13.19)

There may be excellence in other works generally, but a direct encounter with
Bhagavān, the crest jewel of puruṣārthas, the highest object of knowledge in all
scriptures concerning knowledge, is easily attained in Bhāgavatam. The work’s
exalted power is expressed.
Or kim vā paraiḥ can be taken as a separate statement. What greatness is attained
by other processes described or undescribed--realizing Brahman or dharma
mixed with worship of the Lord with no material desire, leading even to
liberation? The Lord in one moment becomes steady in the heart for persons
who became successful by bhakti in successive steps of sādhana (kṛtibhiḥ). The
Lord is always steady in their hearts starting from the moment that persons
desire to hear.

Thus Bhāgavatam is the best among all scriptures, distinct from what is
propounded in karma-kāṇda, upāsanā-kāṇda and jnāna-kāṇda, since its
knowledge attracts the Lord. Three times the word atra (in this work) is spoken
to emphasize the special quality of Bhāgavatam. Thus everyone should hear
Bhāgavatam.

|| 1.1.3 ||
nigama-kalpa-taror galitam phalam
śuka-mukhād amṛta-drava-samyutam
pibata bhāgavatam rasam ālayam
muhur aho rasikā bhuvi bhāvukāḥ
TRANSLATION
O knowers of rasa! O fortunate souls! Constantly drink from the mouth of
Śukadeva the Bhāgavatam, the fruit of the tree of the Vedas, which has dropped
from the tree to this earth, which is immortal, liquid, which is the essence of
sweetness and which includes all types of liberation.
Having by indicating the superior nature of its contents while rejecting all faults,
another reason for Bhāgavatam’s superiority to the three kāṇdas is given,
indicating greater excellence than previously.
BRS 1.2.226:

O paths to the highest bliss (bhāvukāḥ)! O men who appreciate the love of the
Supreme Lord (rasikāḥ)! You, situated on this earth (bhuvi), please relish and
internalize (pibata) the fruit called the Bhāgavatam, the very form of rasa (rasam
ālayam), which has dropped down (galitam) to this earth, coming from the tree
of the Vedas, which grows in Vaikuṇṭha and gives all types of fruits on its
branches and twigs. Ah, you have attained that which cannot be easily attained
(aho).
By using the word rasa as a modifier, the Bhāgavatam is described as having
sweetness, but the real intention is to proclaim that Bhāgavatam is completely
sweetness. It is sweetness alone and nothing else. The scripture called the
Bhāgavatam is indeed tasty or rasavat, but is designated by the word rasa to
indicate that it is solely composed of rasa or sweet taste. Moreover, by the word
Bhāgavatam (that which is related to Bhagavān, the Lord) it is indicated that
sweetness or rasa also belongs to the Lord. Since the Bhāgavatam is the tadīya of
the Lord (dear object related to the Lord), rasa also is the tadīya of the Lord.
Bhāgavatam means “related to the Lord.” Thus, the words bhāgavatam rasam
can also mean “rasa or sweetness related to the Lord.” The definition of rasa is
indeed a relationship of pure affection for the Lord. This is understood from the
statement of results described from reading the Bhāgavatam.

yasyām vai śrūyamāṇāyām kṛṣṇe parama-pūruṣe

bhaktir utpadyate pumsaḥ śoka-moha-bhayāpahā

Simply by giving aural reception to this Vedic literature, the feeling for loving
devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts
up at once to extinguish the fire of lamentation, illusion and fearfulness. (SB
1.7.7)
The word rasa is also employed in the śruti to indicate directly Bhagavān, since
He is composed completely of rasa. The śruti says raso vai saḥ: he is rasa.
(Taittirīya Upaniṣad 2.7.1) This rasa is also the highest objective. Rasam hy
evāyam labdhvānandī bhavati: attaining that rasa (Bhagavān), the jīva becomes
blissful. And thus the word rasikāḥ used in this verse indicates that realization of
this rasa belongs to those persons who have become accomplished in rasa only
through long impressions in past and present lives (since one has to realize the
Lord to realize rasa).
The word galitam (fallen down and also liquid and dripping) indicates the
extremely ripened state of a fruit, and concerning scriptures, it indicates its very
relishable nature as well as its success at bringing out the meaning of scripture in
the most skillful manner. The word rasam (juice), used in describing a fruit,
indicates that the fruit is totally without skin, seed or other defects. Concerning
scriptures, it indicates that this scripture is without any inferior parts. Stating that
the Bhāgavatam is the supreme fruit of the tree of the Vedas indicates that the
Bhāgavatam is the highest goal of human endeavor.
Though the completely sweet fruit is excellent by its nature, in order to convey
its supreme position, another excellence is then described. In describing the fruit,
an analogy is given. Because of living in the tree, the parrot astonishingly
develops a very sweet mouth. The fruit touched by that parrot’s sweet mouth
becomes additionally sweet. In the same way, the descriptions of the Lord
touched by the mouth of highly elevated devotees become even sweeter. Then,
how much more sweet the Bhāgavatam will become when it emanates from the
mouth of Śukadeva, the great king of all the greatest devotees! Having attained
the culmination of the highest taste, naturally a person can have no satisfaction
in anything else. Therefore, drink this, since this sweet fruit includes even the
bliss of liberation within it (ā means “including” and laya means “liberation”).
Later Śukadeva will say:

pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā

gṛhīta-cetā rājarṣe ākhyānam yad adhītavān

O saintly King, I was certainly situated perfectly in transcendence (liberation),

yet I was still attracted by the delineation of the pastimes of the Lord, who is
described by enlightened verses. (SB 2.1.9)
By mentioning liberation (which is eternal and inexhaustible), it is thus indicated
that the taste intrinsic to the Bhāgavatam will not diminish either with the
passage of time or by an increase in the number of people who relish it.

Alternatively, there is another meaning of ālayam. (Thus ālayam can mean

“leading up to prema and including the stage of complete prema.”) This is
because in the Bhāgavatam there are two types of rasa, though both are filled
with affection for the Lord —that which is useful for leading up to the topmost
taste and, that, which is fully developed in taste for the Lord. Thus, it is said in
the Twelfth Canto:
kathā imās te kathitā mahīyasām
vitāya lokeṣu yaśaḥ pareyuṣām |
vijnāna-vairāgya-vivakṣayā vibho
vaco-vibhūtīr na tu pāramārthyam ||

yat tūttamaḥ-śloka-guṇānuvādaḥ
sangīyate ’bhīkṣṇam amangala-ghnaḥ |
tam eva nityam śṛṇuyād abhīkṣṇam
kṛṣṇe’malām bhaktim abhīpsamānaḥ ||
O mighty Parīkṣit, I have related to you the narrations of all these great kings,
who spread their fame throughout the world and then departed. My real purpose
was to teach transcendental knowledge and renunciation. Stories of kings lend
power and opulence to these narrations but, in themselves, do not constitute the
ultimate aspect of knowledge. (SB 12.3.14)

The person who desires pure devotional service to Lord Kṛṣṇa should hear the
narrations of Lord Uttamaḥśloka’s glorious qualities, the constant chanting of
which destroys everything inauspicious. The devotee should engage in such
listening in regular daily assemblies and should continue his hearing throughout
the day. (SB 12.3.15)

The verse, having described that Bhāgavatam has the general nature of rasa, then
indicates the more particular nature of that rasa with the word amṛtam. Amṛta
refers to sweetness or rasa of the Lord’s pastimes. In the Twelfth Canto, this
specialty of the Bhāgavatam is mentioned:

ādi-madhyāvasāneṣu vairāgyākhyāna-samyutam
hari-līlā-kathā-vrātā-mṛtānandita-sat-suram

From beginning to end, the Śrīmad-Bhāgavatam is full of narrations that

encourage renunciation of material life, as well as nectarean accounts of Lord
Hari’s transcendental pastimes, which give ecstasy to the ātmārāmas who relish
nectar. (SB 12.13.11)

The word sat refers to the ātmārāmas. The same meaning is found in other places
such as ittham satām brahma-sukhānubhūtyā: He is the source of the brahman
effulgence for jnānīs (satām) desiring to merge into that effulgence. (SB
10.12.11) These ātmārāmas are also called surāḥ in the verse (sat-surāḥ), because
they taste only nectar (as the devatās do). Furthermore, one should equate the
real sweetness of Bhāgavatam with Kṛṣṇa’s pastimes (rasa=līlā) as indicated in
the following quotation.
samsāra-sindhum ati-dustaram uttitīrṣor
nānyaḥ plavo bhagavataḥ puruṣottamasya
līlā-kathā-rasa-niṣevaṇam antareṇa
pumso bhaved vividha-duḥkha-davārditasya

For a person who is suffering in the fire of countless miseries and who desires to
cross the insurmountable ocean of material existence, there is no suitable boat
except that of cultivating devotion to the transcendental taste for the narrations
of the Supreme Personality of Godhead’s pastimes (līlā-kathā-rasa-niṣevaṇam.)
(SB 12.4.40)
However, by using the word drava (liquid, juice, essence) with amṛta, the
Bhāgavatam is described as having the very essence of sweet pastimes. This
should be explained as follows. Though the rasa composed of prīti is the best,
there is some distinction in this. There are two types of experiencer of that rasa:
those who are taught about rasa (they are ordered to drink the nectar of
Bhāgavatam) and those who are natural experiencers, being participants in the
pastimes of the Lord. Those who are participants in the pastimes experience the
rasa of the pastimes and realize directly the essence of the rasa because they are
participating in those very pastimes. Those who are taught about rasa experience
rasa only to some degree, because of being outside the pastimes. This being so,
they should then drink (hear) that essence of rasa — the pastimes filled with the
experiences of direct participants, identifying those experiences with their own
realization of rasa. That will have effect because the rasa of Bhāgavatam flows
like a stream (galitam) from the mouth of Śukadeva (as if he is a direct
experiencer) because he similarly identified with the experiences of the direct
participants in the pastimes.
In this way, the highest state of rasa in devotion to the Lord is expressed in the
words of this verse. This is also stated elsewhere:
sarva-vedānta-sāram hi śrī-bhāgavatam iṣyate
tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit
Śrīmad-Bhāgavatam is declared to be the essence of all Vedānta philosophy. One
who has felt satisfaction from its nectarean mellow will never be attracted to any
other literature. (SB 12.13.15)

To indicate this, the word bhāvukāḥ is explained as rasa-viśeṣa-bhāvanā-caturā

(those skillful at experiencing the most excellent rasa) in the commentary of
Śrīdhara Svāmī. Such persons are described in the Bhāgavatam:
na vai jano jātu kathancanāvrajen
mukunda-sevy anyavad anga samsṛtim
smaran mukundānghry-upagūhanam punar
vihātum icchen na rasa-graho janaḥ

My dear Vyāsa, even though a devotee of Lord Kṛṣṇa sometimes falls down
somehow or other, he certainly does not undergo material existence like others
[fruitive workers, etc.] because a person who has once relished the taste of the
lotus feet of the Lord (rasa-grahaḥ) can do nothing but remember that ecstasy
again and again. (SB 1.5.19)
Bhāgavatam is the form of pure rasa, the fruit on the desire tree situated in
Vaikuṇṭha.
Hayaśīrṣa-pancarātra describes this while describing five tattvas:

dravya-tattvam śṛṇu brahman pravakṣyāmi samāsataḥ |

sarva-bhoga-pradā yatra pādapāḥ kalpa-pādapāḥ ||
bhavanti tādṛśā vallyas tad-bhavam cāpi tādṛśam |
gandha-rūpam svādu-rūpam dravyam puṣpādikam ca yat ||
heyāmśānām abhāvāc ca rasa-rūpam bhaved dhi tat |
tvag-bījam caiva heyāmśam kaṭhināmśam ca yad bhavet ||
sarva tad bhautikam viddhi na hy abhūtamayam ca tat |
rasasya yogato brahman bhautikam svāduvad bhavet ||
tasmāt sādhyo raso brahman rasaḥ syād vyāpakaḥ paraḥ |
rasavad bhautikam dravyam atra syād rasa-rūpakam ||

Please hear about the nature of the objects there. I will explain it in brief. The
trees are desire trees bestowing all enjoyment. The creepers are similar. There
are many flowers and fruits, the essence of fragrance, taste and rasa since they
have no inferior parts such as skin, seeds or hard sections. Know that all this is
not material. It is most astonishing. Because of having rasa, Brahman appears
full of taste like material objects. Brahman is ultimately rasa. That supreme rasa
spreads everywhere. Because of spiritual rasa, material objects have rasa and are
celebrated as tasty.
||1.1.4-5||
om naimiṣe ’nimiṣa-kṣetre ṛṣayaḥ śaunakādayaḥ
satram svargāya lokāya sahasra-samam āsata

TRANSLATION
At the place called Naimiśāraṇya, the place of Viṣṇu, the sages headed by
Śaunaka applied themselves to a sacrifice lasting a thousand years for attaining
the planet of the Supreme Lord (or for going to the heavenly planets).

The following verses of Bhāgavatam show the supremacy of Kṛṣṇa by questions

and answers.
According to Śrīdhara Svāmī, āsata means they sat (literally) or they performed.
Taking the meaning according to the root is not always possible. One cannot
depend simply on the endings also, disregarding the root. The other meaning is
“to do.” This is more suitable.

||1.1.7-8||
yāni veda-vidām śreṣṭho bhagavān bādarāyaṇaḥ |
anye ca munayaḥ sūta parāvara-vido viduḥ ||

vettha tvam saumya tat sarvam tattvatas tad-anugrahāt |

brūyuḥ snigdhasya śiṣyasya guravo guhyam apy uta ||

TRANSLATION
O Sūta Gosvāmī! Because you are submissive, by the mercy of the gurus, you
know all matters in truth which the Supreme Lord Vyāsa, best among knowers,
and other sages who know brahman with and without qualities have understood
The gurus should speak the secret to the disciple who has affection for the gurus.
You know the real meaning of the scriptures (tattvataḥ). “But it is secret.” But
gurus should speak the secret to the affectionate disciple.

||1.1.9||
tatra tatrānjasāyuṣman bhavatā yad viniścitam |
pumsām ekāntataḥ śreyas tan naḥ śamsitum arhasi ||
TRANSLATION
O long-lived sage! You should tell us at once in easy terms, and thoroughly, the
highest object for mankind that you have discerned in all the scriptures.

Pumṣām includes the people of Kali-yuga in the future.

||1.1.10||
prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ |
mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ ||
TRANSLATION
O worthy sage, capable of knowing what is beneficial at this time! In Kali-yuga
people are generally short-lived, lazy, unintelligent, devoid of the good fortune
of devotee association, and afflicted by various problems.
The people of Kali-yuga are described. They have very little puṇya (manda-
bhāgyāḥ).

||1.1.11||
bhūrīṇi bhūri-karmāṇi śrotavyāni vibhāgaśaḥ |
ataḥ sādho’tra yat sāram samuddhṛtya manīṣayā |
brūhi bhadrāya bhūtānām yenātmā suprasīdati ||

TRANSLATION
O learned sage! For the welfare of all living beings, please, after extracting the
essence of scriptures using your wisdom, describe the practices worthy of
hearing which include many actions, by which our intelligence will be satisfied.

Śrotavyāni means scriptures, which should be heard.

||1.1.12||
tan naḥ śuṣrūṣamāṇānām arhasy angānuvarṇitum |
yasyāvatāro bhūtānām kṣemāya ca bhavāya ca ||

TRANSLATION
O Sūta (anga)! You should describe that Lord to us, who are eager to hear. The
Lord made his appearance for the liberation and material prosperity of all beings.

Krsna sandarbha 64:

Though there are many avatāras and sources of avatāras (puruṣas), at the
beginning of the Purāṇa, the sages headed by Śaunaka indicate Kṛṣṇa as
supreme. What is most beneficial for mankind, what is the essence of scripture,
and what is most pleasing to the ātmā, which we asked about previously in
general, is, for us, the description of the pastimes of Kṛṣṇa. This is expressed in
the following:
sūta jānāsi bhadram te bhagavān sātvatām patiḥ |
devakyām vasudevasya jāto yasya cikīrṣayā ||
O Sūta! Blessings to you! You know for what purpose the Lord, master of the
Yadus, appeared in Devakī, the wife of Vasudeva. (SB 1.1.12)

They give blessings because of eagerness that arose simultaneously with

questions about Kṛṣṇa’s pastimes. Bhagavān, lord of the Yadus, is the avatārī,
source of all avatāras.
||1.1.13||
tan naḥ śuṣrūṣamāṇānām arhasy angānuvarṇitum |
yasyāvatāro bhūtānām kṣemāya ca bhavāya ca ||

O Sūta! You should describe that Lord to us, who are eager to hear. The Lord
made his appearance for protection and material prosperity of all beings.

Krsna sandarbha 65:

O Sūta (anga)! Generally he appears for protection and prosperity. Describing

Kṛṣṇa’s powers, they reveal their enthusiasm to hear about his qualities.

||1.1.14||
āpannaḥ samsṛtim ghorām yan-nāma vivaśo gṛṇan |
tataḥ sadyo vimucyeta yad bibheti svayam bhayam ||
TRANSLATION
His name, which fears personified fear, immediately liberates helpless persons
afflicted by the terrors of material existence.

Krsna sandarbha 66:

The name of Kṛṣṇa (yan nāma) immediately frees person from samsāra (tataḥ)
since he is the avatārī, and all avatāras find their conclusion in him. The great
effects of his name, even more than Kṛṣṇa personally, are described in Viṣṇu
Purāṇa, in another way. There in prose, it says that his names are the cause of all
other names of the Lord. The name frees one from samsāra because fear itself
fears the name. This refers to names like Vāsudeva, Dāmodara, Govinda, and
Keśava.

||1.1.15||
yat-pāda-samśrayāḥ sūta munayaḥ praśamāyanāḥ |
sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo ’nusevayā ||
TRANSLATION
His devotees, having taken shelter of his lotus feet and having fixed their mind
in the Lord, immediately purify others of all sins just by their thinking of the
devotees, whereas the waters of the Gangā purify only by contact and direct
service.

Krsna sandarbha 67:

Those who have taken shelter of Kṛṣṇa’s feet, whose intelligence is fixed on
Kṛṣṇa (praśamāyanāḥ), purify others. Śamo man-niṣṭhatā buddheḥ: śama means
having the intelligence fixed on me. (SB 11.19.36) This is authoritative since it is
spoken by the Lord himself. Praśama means strong fixation since it is related to
Kṛṣṇa, the full form of Bhagavān. Praśamāyanāḥ means “those whose shelter or
path is strongly fixing their intelligence on Kṛṣṇa.” The sages are those whose
minds are attracted to the rasa of Kṛṣṇa’s pastimes, such as Śukadeva. Being
served just by being close to them (proximity), they purify those persons
immediately of sins and desires. But the water of the Gangā, though it emanates
from the feet of Vāmana directly and is another form of the spiritual and pure
Lord, purifies only by repeated, direct use, not just by proximity. Even by direct
service, the water does not purify immediately. The purification is superior
because of the superiority of the devotees to the water. Therefore the devotees
are more glorious than the Gangā water. Tīrtham cakre nṛponam yad ajani
yaduṣu svaḥ-sarit pāda-śaucam: when the Lord descended among the Yadus, his
glories eclipsed the Ganges as a holy place. (SB 10.90.47) Śrīdhara Svāmī’s
commentary says “Previously Gangā was the supreme tīrtha. Now, when Kṛṣṇa’s
glories have appeared among the Yadus as a tīrtha, they have made the Gangā
less (unam), into a place to wash the feet.”

||1.1.16||
ko vā bhagavatas tasya puṇya-ślokedya-karmaṇaḥ |
śuddhi-kāmo na śṛṇuyād yaśaḥ kali-malāpaham ||
TRANSLATION
What person, desiring satisfaction of his intelligence, will not hear the glories of
the Lord, whose actions are praised by reputed persons?

Kṛṣṇa Sandarbha 68:

The tenth canto verse’s purport is explained in the beginning. Though already
satisfied, he hears the glories of the Lord, because they destroy the
contamination of Kali-yuga.

||1.1.17||
tasya karmāṇy udārāṇi parigītāni sūribhiḥ |
brūhi naḥ śraddadhānānām līlayā dadhataḥ kalāḥ ||
TRANSLATION
Please tell us, full of faith, about the activities of the Lord who brings the forms
of all avatāras by his will-activities bestowing the highest bliss to his devotees,
which are glorified by the sages.

Kṛṣṇa sandarbha 69:

Because of the above glories of Kṛṣṇa, they concluded. Please speak about the
activities, such as his birth, which give the highest bliss (udārāṇi). He has
appeared, bringing (dadhataḥ) his various amśas (kalāḥ) such as the
puruṣāvatāras effortlessly (līlayā) since he is by nature complete.

||1.1.18||
athākhyāhi harer dhīmann avatāra-kathāḥ śubhāḥ |
līlā-vidadhataḥ svairam īśvarasyātma-māyayā ||

TRANSLATION
O intelligent sage! Narrate the non-material stories of avatāras of the Supreme
Lord, Kṛṣṇa, who performs his eternal pastimes independently by his yoga-māyā
potency.
Kṛṣṇa sandarbha 70:

Speak about the main avatāras of Kṛṣṇa, as an accompanying narration, after

describing Kṛṣṇa. Hareḥ means “of Kṛṣṇa” due to the context. Avatāras refers to
puruṣāvatāras, guṇāvatāras, and līlāvatāras. Speak of their pastimes (kathāḥ),
such as creation and removing the burden of the earth.
He performs pastimes by his śakti, in the form of his will (ātma-māyayā).
Mahā-samhitā says ātmā-māyā tad icchā syād guṇamāyā jadātmikā: ātmā māyā
is the Lord’s will and guṇamāyā is material power.
||1.1.20||
vayam tu na vitṛpyāma uttama-śloka-vikrame |
yac-chṛṇvatām rasa-jnānām svādu svādu pade pade ||
TRANSLATION
We are not fully satisfied with the exploits of the Lord whose fame is the
highest, because at every moment those exploits become more relishable for the
hearers who have knowledge of rasa.

Kṛṣṇa Sandarbha 71:

“But it is like eating sugar cane. It is not any special taste.” That is not so. We
are satisfied with yoga and sacrifices, but not with hearing about Kṛṣṇa’s
pastimes. Acutely (vi) we are not satisfied with the exploits of he who is most
praised (uttama-śloka) since those pastimes make Gangā insignificant (as
described previously). It is never sufficient hearing about him.

||1.1.21||
kṛtavān kila karmāṇi saha rāmeṇa keśavaḥ |
atimartyāni bhagavān gūdhaḥ kapaṭa-mānuṣaḥ ||

TRANSLATION
The Supreme Lord Keśava, whose intentions remain concealed because he is
deceptive to mankind, performed non-human pastimes with Balarāma.

Kṛṣṇa Sandarbha 72:

“How does he become human and then perform non-human pastimes?” He is a

deceptive human (kapaṭa-mānuṣaḥ). The word mānuṣaḥ (human) means “having
a material body.” Therefore Kṛṣṇa’s body is deceptively (kapaṭa) human. He has
a remarkable human form since he performs human-like pastimes using a human
form, while the normal human form cannot be Parabrahman. He does not refuse
that form since it does not impede his powers. That he is not a material being is
confirmed in the story of stealing the Syamantaka gem.
||1.1.22||
sa vai bhagavatā tena yuyudhe svāmīnātmanaḥ
puruṣam prākṛtam matvā kupito nānubhāva-vit

TRANSLATION
Unaware of his true position and thinking him an ordinary man, Jāmbavān
angrily began fighting with the Supreme Lord, his master.
This is also understood by amṛtam māyā-manuṣyasya vadasva vidvan: please
reveal the confidential activities of Kṛṣṇa, appearing in a human form by his
mercy. (SB 10.1.7) Since he is a false human, his real nature as Bhagavān is
hidden (gūdhaḥ).

||1.1.23||
brūhi yogeśvare kṛṣṇe brahmaṇye dharma-varmaṇi |
svām kāṣṭhām adhunopete dharmaḥ kam śaraṇam gataḥ ||
TRANSLATION
Please tell us where dharma has taken shelter, now that Kṛṣṇa, master of all
yogas, devoted to the righteous, and the protector of dharma, has entered his
abode.

Svām kāṣṭham means his eternal abode.

Chapter Two

||1.2.1||
vyāsa uvāca—
iti sampraśna-samhṛṣṭo viprāṇām raumaharṣaṇiḥ |
pratipūjya vacas teśām pravaktum upacakrame ||

TRANSLATION
The son of Romaharṣaṇa (Sūta or Ugraśravas), delighted at the questions of the
sages, respecting their words, began to speak.
Six questions were asked. Two questions start from SB 1.1.9 and end with SB
1.1-12:

tatra tatrānjasāyuṣman bhavatā yad viniścitam

pumsām ekāntataḥ śreyas tan naḥ śamsitum arhasi

Please, therefore, being blessed with many years, explain to us, in an easily
understandable way, what you have ascertained to be the absolute and ultimate
good for the people in general. (SB 1.1.9)

sūta jānāsi bhadram te bhagavān sātvatām patiḥ

devakyām vasudevasya jāto yasya cikīrṣayā

All blessings upon you, O Sūta Gosvāmī. You know for what purpose the
Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.
(SB 1.1.12)
Two questions are concerned the purpose of Kṛṣṇa’s appearance and Kṛṣṇa’
activities. 1.19-20 are explanations of those questions. The answer to both those
questions is in the following verse of the second chapter. Protecting the planets is
also his activity;

bhāvayaty eṣa sattvena lokān vai loka-bhāvanaḥ

līlāvatārānurato deva-tiryan-narādiṣu
Thus the Lord of the universes maintains all planets inhabited by demigods, men
and lower animals. Assuming the roles of incarnations, He performs pastimes to
reclaim those in the mode of pure goodness. (SB 1.2.34)

In the first chapter six questions are asked. In the second chapter four questions
are answered (the above two and the next two). The question concerning the
Lord’s actions of creating the material world (verse 1.1.17) are answered in verse
1.2.30 and other verses. The answer to the fourth question (What is most
beneficial for humanity?) is not seen elsewhere.

The question concerning avatāras (verse 1.1.18) is answered in the third chapter.
The question concerning the shelter of dharma (verse 1.1.23) is answered in the
third chapter, verse 43.

Chapter Two
||1.2.1||
sūta uvāca
yam pravrajantam anupetam apeta-kṛtyam
dvaipāyano viraha-kātara ājuhāva |
putreti tan-mayatayā taravo ’bhinedus
tam sarva-bhūta-hṛdayam munim ānato’smi ||

TRANSLATION
Sūta said: I offer my respects to the sage Śukadeva, who has entered the mind of
all beings, and to whom Vyāsa, his father, cried out with pain of separation “O
son!” when Śukadeva, without even undergoing samskāras, left home and could
not be brought back. Even the trees, being attached to Śukadeva, called out “O
son!”

At the beginning, Sūta offers respects to his guru Śukadeva and remembers his
good qualities, in two verses. Vyāsa identified completely with Paramātmā (tan-
mayatayā). By meditation Vyāsa became one with the antaryāmī of all beings.
Because of that absorption, it is mentioned later that he was able to follow
Śukadeva (1.4.5) Though Śukadeva was not interested in answering his father,
antaryāmī answered sympathetically through the trees.

Or being detached because of being fixed in Brahman, the father did not have
affection. But the trees developed affection. Thus the trees, absorbed in
Śukadeva with affection, faced him (abhi) and called out (neduḥ). What to speak
of other jīvas. This means that Śukadeva had great powers. All living beings’
hearts were attracted to him (sarva-bhūta-hrdayam). Citsukha’s version has
anapetam instead of anupetam.

||1.2.3||
yaḥ svānubhāvam akhila-śruti-sāram ekam
adhyātma-dīpam atititīrṣatām tamo ’ndham |
samsāriṇām karuṇayāha purāṇa-guhyam
tam vyāsa-sūnum upayāmi gurum munīnām ||

TRANSLATION
I surrender to the son of Vyāsa, the incomparable guru of all the sages, who
mercifully spoke the Purāṇa full of hidden meanings, the essence of all the
scriptures, the essence of hearing, for all the people of this world, even in the
future; who spoke the Bhāgavatam, which revealed the excellence of rasa to
Śukadeva, and which is the revealer of ātmā for those desiring to cross dense
ignorance with ease.

Śukadeva did not search out his father, who was Kṛṣṇa-dvaipāyana. It is
understood that he was completely absorbed in Śrīmad Bhāgavatam, filled with
descriptions of Kṛṣṇa’s pastimes. That is explained in this verse. It is a statement
expressing Sūta’s surrender to his guru to begin the composition. This statement
is the same as the concluding statement:
sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo
'py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpam purāṇam
tam akhila-vṛjina-ghnam vyāsa-sūnum nato 'smi
Let me offer my respectful obeisances unto the son of Vyāsadeva, Śukadeva
Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no
distractions, became attracted to the pastimes of Kṛṣṇa and mercifully spread the
Bhāgavatam which describes Kṛṣṇa and reveals the rasa of his pastimes. (SB
12.12.69)

Bhāgavatam is the supreme secret.

hitvā sva-śiṣyān pailādīn bhagavān bādarāyaṇaḥ
mahyam putrāya śāntāya param guhyam idam jagau

The incarnation of Godhead Vedavyāsa, rejecting his disciples, headed by Paila,

revealed through words Śrīmad-Bhāgavatam, the greatest secret, to me because I
was free from all material desires. (SB 9.22.22)

I surrender to the guru of sages, the son of Vyāsa. The work was previously
described as kim vā parair īśvara: it has special powers. It was also described as
the topmost fruit on the tree of the Vedas, the essence of the śruti. As Gangā is
the greatest of rivers, Bhāgavatam is the greatest of Purāṇas. It reveals the most
secret, attractive pastimes (tattva-dīpam) of Kṛṣṇa. He held this work in his
heart.

Why did he reveal the work? He was most merciful to persons who desire to
cross ignorance. Though they do not know the secret of Kṛṣṇa’s attractive
pastimes filled with rasa, he revealed that to them. What great mercy! This
mercy arose from his nature, because of realizing those pastimes, though he was
previously enjoying in the self. Kṛṣṇa describes such a person:

bhajato 'pi na vai kecid bhajanty abhajataḥ kutaḥ

ātmārāmā hy āpta-kāmā akṛta-jnā guru-druhaḥ

There are those individuals who are spiritually self-satisfied, materially fulfilled
or by nature ungrateful or simply envious of superiors. Such persons will not
love even those who love them, what to speak of those who are inimical. (SB
10.32.19)

||1.2.4||
nārāyaṇam namaskṛtya naram caiva narottamam |
devīm sarasvatīm vyāsam tato jayam udīrayet ||
TRANSLATION
After offering respectful obeisances unto the presiding deities Nara-nārāyaṇa
Ṛṣi, unto the subject of the work Kṛṣṇa, unto the śakti of the work Sarasvatī, and
unto the sage entristed with the work Śrīla Vyāsadeva, one should utter "Jaya."

Nara and Nārāyaṇa are the presiding deities of this scripture. The word ca
indicates that Kṛṣṇa is also the presiding deity of the work. Sarasvatī is the śakti
of the work. The word caiva (sometimes found instead of vyāsam) indicates the
sage Vyāsa. The bīja is pranava (om). It was said om naimiśe (SB 1.1.4). The
meter is gāyatrī, since the work begins in that meter.

||1.2.5||
munayaḥ sādhu pṛṣṭo ’ham bhavadbhir loka-mangalam |
yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati ||

O sages! You have asked good questions about what is beneficial for the world,
because you have asked questions all about Kṛṣṇa, by which the intellect is
immediately satisfied. (SB 1.2.5)

Krsna Sandarbha 73:

Sūta, being satisfied (SB 1.2.1), after offering respects (SB 1.2.2), begins the
Purāṇa by speaking. The commentary of Śrīdhara Svāmī says:

Since it was said their words are worshipable, Sūta worships their statements in
this verse. O sages! You have inquired from me very well since this is auspicious
for the worlds--because you have asked about Kṛṣṇa. A question concerning
extracting the essence of all scripture means talking about Kṛṣṇa.

In later verses the words adhokṣaja, sātvatām pati, and Vāsudeva indicate Kṛṣṇa
as the main subject. The sages asked about what was best (śreyaḥ) for humans.
The answer is that topics about Kṛṣṇa are best for them since they are auspicious
for all people (loka-mangalam). The cause is that they please the ātmā (yenātmā
suprasīdati).
||1.2.6||
sa vai pumsām paro dharmo yato bhaktir adhokṣaje |
ahaituky apratihatā yayātmā suprasīdati ||

The supreme dharma for all human beings (ie. sādhana-bhakti) is that by which
prema-bhakti to the Lord arises, which is not caused by anything other than
itself, cannot be obstructed, and which satisfies the mind completely.
Bhakti Sandarbha 3:
In order to make understood the highest position of Bhāgavatam, the essence of
all scriptures, the ultimate benefit for fall, characterized with bhakti for Kṛṣṇa,
the subject of one of the questions, from this verse till verse 22 the speaker
describes the highest position of bhakti, the only means of making the Lord
appear.

At the beginning of the great Purāṇa the question was asked: please declare the
final essence of all scriptures. In answer to this Sūta spoke the above verse. From
this dharma, taste for hearing the topics of the Lord (adhokṣaje bhaktiḥ) arises.
That is the meaning, since later in verse 8 this will be shown by a negative
statement:

dharmaḥ svanuṣṭhitaḥ pumsām viṣvaksena-kathāsu yaḥ |

notpādayed yadi ratim śrama eva hi kevalam ||

Varṇāśrama-dharma of the human being, which does not produce attraction for
topics of the Lord, is only wasted effort. (1.2.8)

That dharma is undertaken in order to please the Lord (SB 1.2.13). It is the best
of all (paraḥ) since it not only concerned with renouncing. It does not distinguish
whether one is averse to matter. Nārada says:
naiṣkarmyam apy acyuta-bhāva-varjitam
na śobhate jnānam alam niranjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitam karma yad apy akāraṇam ||
Even the stage of jnāna without the bondage of karma is not glorious if it is
devoid of bhakti to the Supreme Lord. What is the use of having destroyed
ignorance? What then to speak of sakāma-karma which causes suffering, both
during practice and at the stage perfection, and niṣkāma-karma, when not offered
to the Lord? (SB 1.5.12)

ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ |

svanuṣṭhitasya dharmasya samsiddhir hari-toṣaṇam ||

O best of the brāhmaṇas! The complete perfection of dharma, according to

divisions of varṇāśrama by men, is pleasing the Lord. (SB 1.2.13)
Saḥ means “this alone is the best”. Bhakti is distinct from dharma described in
the text. The svarūpa qualities of bhakti are described. It is causeless (ahaitukī),
devoid of other goals or motives, since it is by its nature the very form of
happiness (sought by other methods). It is impossible to obstruct this bhakti
since no other object exists which gives higher bliss. When a taste for bhakti
develops, by that bhakti, bhakti-yoga characterized by hearing and chanting,
begins. When a taste for bhakti develops, by that bhakti, bhakti-yoga
characterized by hearing and chanting, begins.

||1.2.7||
vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ |
janayaty āśu vairāgyam jnānam ca yad ahaitukam ||

Bhakti dedicated to Lord Kṛṣṇa, endowed with special moods, quickly produces
detachment from material goals and knowledge of the Lord devoid of the desire
for liberation.

Bhakti Sandarbha 4:

As is stated in SB 5.18.12 (yasyāsti bhaktir bhavabaty akincanā), by bhakti one

develops knowledge of the Lord’s svarūpa. Detachment from all else follows
after this.

Bhakti quickly (āśu)—just by hearing slightly--produces knowledge which is

beyond dry logic (ahaitukam) as stated in the Upaniṣads.

||1.2.7||
dharmaḥ svanuṣṭhitaḥ pumsām viṣvaksena-kathāsu yaḥ
notpādayed yadi ratim śrama eva hi kevalam

The occupational activities a man performs according to his own position are
only so much useless labor if they do not provoke attraction for the message of
the Supreme Lord.
Bhakti Sandarbha 4:

If dharma, by not taking support of Vāsudeva, does not produce taste for
descriptions of the Lord’s pastimes (kathāsu), it will not produce results
(śramaḥ). This is stated because taste for the Lord’s topics is best and, in every
case, the first result. Taste for other types of worship of the Lord is also indicated
by this. The word eva indicates the temporary nature of Svarga and other results
of karma for enjoyment. The word hi indicates that there is suitable proof in
śruti. For instance it is said tad yatheha karma-jito lokaḥ kṣīyate: the results of
karma are temporary. (Chāndogya Upaniṣad 8.1.6)The word kevala indicates
that the results of dharma which produce detachment and liberation are also not
to be attained and as well indicate the temporary nature of siddhis.

Some proofs indicated by the word hi are as follows:

yasya deva parābhaktiḥ yathā deva tathā gurau
tasyaite kathitāḥ hy arthāḥ prakāśante mahātmanaḥ

One who has devotion to the guru as much as he has for the Lord manifests
knowledge of the scriptures. (Śvetāśvatara Upaniṣad 6. 23 )

śreyaḥ-sṛtim bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

O Lord! If fools give up bhakti, the all-inclusive path, and suffer to attain
realization of ātmā without bhakti, they simply attain suffering and nothing else.
They are like fools who beat empty husks. (SB 10.14.4)

ye ’nye ’ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa param padam tataḥ
patanty adho ’nādṛta-yuṣmad-anghrayaḥ

O lotus-eyed Lord, although nondevotees, having impure intelligence because of

not having devotion to you, think that they are liberated and become jīvanmuktas
after severe austerities and penances, they fall down from their position of
imagined superiority because they have no regard for the lotus feet of you and
your devotees. (SB 10.2.32)
The above two verses indicate that bhakti is independent and jnāna and vairāgya
are dependent.
Thus what is stated is: dharma which results in bhakti is successful.

||1.2.9-10||
dharmasya hy āpavargyasya nārtho ’rthāyopakalpate |
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ ||
Material results are not suitable as the goal for the person dedicated to bhakti
(apavarga). Attainment of material assets is not the desire of the person who is
dedicated to the higher path.
kāmasya nendriya-prītir lābho jīveta yāvatā |
jīvasya tattva-jijnāsā nārtho yaś ceha karmabhiḥ ||

For one who desires apavarga (bhakti), sense pleasure attained from enjoying
sense objects is not the goal as long as one lives. The goal of the jīva in dharma
is inquiry into the highest truth. What is accomplished by prescribed duties is not
the goal.

Bhakti Sandarbha 5-6:

Others think that the goal of dharma is material objects. The result of these
objects is fulfillment of desire and the result of fulfillment of desire is pleasure
of the senses. That pleasure gives rise to more acts of dharma. That is rejected in
two verses. Apavarga means bhakti according to SB 5.19.19-20:

apavargaś cāpi bhavati. yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte

'nilayane paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-
nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasangaḥ
Liberation is then achieved. That liberation, whose essential nature is
unmotivated bhakti-yoga to the Lord full of qualities, who attracts the minds of
all beings, who is not the object of merging, who is not described by material
words, who remains beyond destruction of the universe, who is the most
excellent ātmā, who is the son of Vasudeva, takes place by destruction of the
knot of ignorance which causes various material goals, when there is association
with devotees of the Lord.
Skanda Purāṇa says:

niścalā tvayi bhaktir yā saiva muktir janārdana |

muktā eva hi bhaktās te tava viṣṇo yato hare ||

O Janardana! O Lord! Unswerving bhakti to you is liberation (mukti or

apavarga) since those who are liberated are devotees of Viṣṇu.
Thus apavarga means “that which produces bhakti.”
||1.2.10||
vadanti tat tattva-vidas tattvam yaj jnānam advayam |
brahmeti paramātmeti bhagavān iti śabdyate ||

TRANSLATION
The knowers of truth call this truth advayam-jnānam, the supreme conscious
being, who is called brahman by the jnānīs, Paramātmā by the yogīs and
Bhagavān by the devotees.
Bhakti Sandarbha 5-6:

Rather, it is inquire about the truth only (tattva-jijnāsa). Knowledge of this truth,
which is a secondary result of bhakti, is the highest result of karma.

||1.2.11||
vadanti tat tattva-vidas tattvam yaj jnānam advayam |
brahmeti paramātmeti bhagavān iti śabdyate ||

The knowers of truth call this truth advayam-jnānam, the supreme conscious
being, called Brahman by the jnānīs, Paramātmā by the yogīs and Bhagavān by
the devotees.
Śrīdhāra Svāmī explains that knowers of tattva disagree on the subject since they
call it by different names. They have no disagreement concerning the object
named, but on the name or qualities ascribed to it.

Tattva Sandarbha 51:

What is the form of that entity (vastu)? This entity is a single form of
consciousness (jnānam). It is without a second (advaitam) because it is assisted
by its own śakti; because by its own eternal nature (svayam siddha) there is no
other entity similar to or different from it; and because, without him as the
supreme shelter, the śaktis cannot exist or function. Tattvam means the form of
the highest happiness, since tattva denotes the highest puruṣārtha. Thus this
highest entity must be eternal as well.

Bhagavat Sandarbha 1:
brahmeti paramātmeti bhagavān iti śabdyate
Advaya-jnāna is called Brahman, Paramātmā and Bhagavān. (SB 1.2.11)
In other places in Śrīmad Bhāgavatam and in other scriptures as well, this one
tattva is designated as three: sometimes as Brahman, sometimes as Paramātmā
and sometimes as Bhagavān. This does not refer to the jīva according to the
knowledge that Vyāsa obtained in samādhi. This is explained in the text itself.
First Brahman and Bhagavān will be discussed in this Sandarbha. The three
realizations are placed in a specific order to indicate the grade of excellence.
The meaning is this. The one continuous entity whose very nature is bliss
(advaya-jnānam) is called Brahman when there is a sense of oneness (rather than
variety)caused by the possessor of the śakti without distinguishable śaktis, or
when that truth appears in a general way in the consciousness which is unable to
grasp variety in the svarūpa-śakti of the Lord--when paramahamsas who have
realized bliss, while rejecting the pleasures of Brahma-loka, have attained
oneness with that tattva by their sādhana.

That tattva called Bhagavān is explained as having a distinction of the śaktis

from the possessor of the śakti, though the two are non-different, or as a
manifestation of the principal form possessing śaktis which maintain the Lord’s
inconceivable qualities by the śakti emanating from his svarūpa. Devotee
paramahamsas, who include within their great bliss of realizing Bhagavān the
bliss of experiencing Brahman, realize this form by the internal and external
senses endowed with bhakti, which is endowed with the Lord’s hlādinī and
samvit śaktis, which are most effective for allowing that realization.

Thus Jada-bharata says:

jnānam viśuddham paramārtham ekam

anantaram tv abahir brahma satyam
pratyak praśāntam bhagavac-chabda-samjnam
yad vāsudevam kavayo vadanti
The wise say that the truth is beyond the guṇas, contains everything including
liberation, is one without a second, is all-pervading, is Brahman, Paramātmā and
Bhagavān, and is Vāsudeva. (SB 5.12.11)

Manu speaks to Dhruva:

tvam pratyag-ātmani tadā bhagavaty ananta
ānanda-mātra upapanna-samasta-śaktau
bhaktim vidhāya paramām śanakair avidyā-
granthim vibhetsyasi mamāham iti prarūdham

When you were five years old, by performing pure devotion to the Lord, who is
the soul within, unlimited, full of bliss, and endowed with all energies, you
gradually cut the strong knot of ignorance concerning I and mine. (SB 4.11.30)
The verse shows that Bhagavān is bliss itself (ānanda-mātre), endowed with all
śaktis (upapanna-samasta-śaktau). It is clear from this that Bhagavān is an
indivisible entity appearing with full manifestation including these śaktis,
whereas Brahman is an incomplete manifestation, without appearance of those
śaktis. This will be considered in detail later. The word Bhagavān is explained in
Viṣṇu Purāṇa:

yat tad avyaktam ajaram acintyam ajam akṣayam |

anirdeśyam arūpam ca pāṇi-pādādy-asamyutam ||
vibhum sarva-gatam nityam bhūta-yonim akāraṇam |
vyāpy-avyāptam yataḥ sarvam tad vai paśyanti sūrayaḥ ||
tad brahma paramam dhāma tad dhyeyam mokṣa-kānkṣiṇām |
śruti-vākyoditam sūkṣmam tad viṣṇoḥ paramam padam ||
tad etad bhagavad-vācyam svarūpam paramātmanaḥ |
vācako bhagavac-chabdas tasyādyasyākṣarātmanaḥ ||

This akṣara, the Lord, is invisible, without old age, inconceivable, without birth,
without decay, indefinable, without material form and without hands or feet. He
is powerful, all-pervasive, eternal, the cause of all beings, without cause,
pervading everything but not pervaded, from which everything arises. The wise
know this Lord. The supreme abode is Brahman. It is the object of meditation for
persons desiring liberation. What is described in the scriptures is this most
subtle, supreme abode of Viṣṇu. The very svarūpa of Brahman is called
Bhagavān, the form of the supreme ātmā. The word Bhagavān denotes the first
imperishable being.

sambharteti tathā bhartā bhakāro’rtha-dvayānvitaḥ |

netā gamayitā sraṣṭā gakārārthas tathā mune ||
aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ |
jnāna-vairāgyayoś caiva ṣaṇṇām bhaga itīnganā ||
vasanti tatra bhūtāni bhūtātmany akhilātmani |
sa ca bhūteṣv aśeṣeṣu vakārārthas tato’vyayaḥ ||

The syllable bha means the bestower and the maintainer. The syllable ga means
the giver of prema, creator of qualities in the devotee and the cause of going to
Vaikuṇṭha. The six bhagas are complete control, influence, good qualities,
wealth, knowledge and renunciation. The syllable va means the indestructible
Lord in whom all beings dwell and who dwells in all beings.

jnāna-śakti-balaiśvarya-vīrya-tejāmsy aśeṣataḥ |
bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ ||
The word bhagavān means that he is complete with power of mind
(omniscience), power of senses, power of body, influence, control, and beauty,
and is devoid of all inferior qualities. (Viṣṇu Purāṇa 6.5.79)

||1.2.12||
tac chraddadhānā munayo jnāna-vairāgya-yuktayā |
paśyanty ātmani cātmānam bhaktyā śruta-gṛhītayā ||

TRANSLATION
The seriously inquisitive student or sage, well equipped with knowledge and
detachment, realizes that Absolute Truth by rendering devotional service after
hearing from guru.

That tattva manifested in three ways is realized directly through bhakti. That is
explained in this verse.

Bhakti Sandarbha 7:
By bhakti, in the form of prema--the culmination of having a taste for topics of
the Lord--the devotees see this truth in his pure consciousness (ātmani). What to
speak of knowing it, they directly perceive or realize it. This truth is the shelter
of the svarūpa-śakti, jīva-śakti and māyā-śaktis (ātmānam). This bhakti is served
by jnāna and vairāgya, which arise from it. The sages see and attain this entity in
either of two ways: without manifestation of its śaktis or with manifestation of
its śaktis.
||1.2.13||
ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ |
svanuṣṭhitasya dharmasya samsiddhir hari-toṣaṇam ||

TRANSLATION
O best of the brāhmaṇas! The complete perfection of dharma, according to
divisions of varṇāśrama by men, is pleasing the Lord.
Bhakt Sandarbha 7:
The words śruta-gṛthītayā, munayaḥ and śraddadhānā show that bhakti is hard to
attain. By hearing the conclusions of all scriptures from an authorized guru, one
attains it. Thus, hearing from the guru is understood to be the most necessary
practice for the individual.

bhagavān brahma kārtsnyena trir anvīkṣya manīṣayā |

tad adhyavasyat kūṭa-stho ratir ātman yato bhavet ||

The unchanging Brahmā reviewed three times the Vedas completely with his
intelligence (manana), and determined that process which produces prema in the
self. (SB 2.2.34)

If there is qualification for contemplation (manana)and then absorption in

contemplation, which make one give up all other conflicting thoughts, then those
with faith can develop bhakti through worship.

Śruti explains the same fact. Ātmā vāre draṣṭavyaḥ śrotavyo mantavyo
nididhyāsitavya: the Lord should be seen, heard, thought of (manana) and
worshipped. (Bṛhad-āraṇyaka Upaniṣad 2.4.4.6) Nididhyāsanam means worship,
and seeing means meeting directly.
That rare bhakti is attained even from performing one’s dharma if dharma is
endowed with pleasing the Lord. Pleasing the Lord is the highest result of
dharma.

The goal of dharma which is undertaken faultlessly with great effort (su
anuṣṭhitasya) is ultimately to please the Lord. Using dharma to gain Svarga is
most unsuitable.

||1.2.14||
tasmād ekena manasā bhagavān sātvatām patiḥ |
śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā
TRANSLATION
Therefore, with mind dedicated only to bhakti, devoid of karma and jnāna, one
should constantly hear about, glorify and meditate upon the Supreme Lord —
the master of the devotees. (SB 1.2.14)
According to Śrīdhara Svāmī dharma devoid of bhakti, consisting of having a
taste for hearing and chanting, is useless.

Bhakti Sandarbha 9:

The goal of dharma which is undertaken faultlessly with great effort (su
anuṣṭhitasya) is ultimately to please the Lord. Using dharma to gain Svarga is
most unsuitable. If the result of dharma consisting of pleasing the Lord is bhakti
with taste for hearing, which brings about jnāna and vairāgya, which follow after
the practice of bhakti, then, it should be concluded that bhakti alone consisting
of hearing etc. must be performed.

What is the use of involving oneself in karma? Ekena means “with mind devoid
of enthusiasm for karma or other processes.” “Hearing and chanting” means
hearing and chanting the Lord’s names and qualities.

||1.2.15||
yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam |
chindanti kovidās tasya ko na kuryāt kathā-ratim ||

TRANSLATION
Who will not develop attraction for topics of the Lord, remembrance of whom,
like a sword, will cut the knots of karma?

Bhakti Sandarbha 10:

A glorification of hearing is given to develop a taste for hearing the Lord’s
topics. This is the first step---with indifference to the performance of karma and
other processes which are difficult-- described in order to show the easy stages
of bhakti up to the final stage (prema).
By the sword of remembrance of the Lord persons with discrimination
(kovidaḥ), with controlled minds, cut the knot of karma and ahankāra which
binds one to various bodies. Who would not develop attraction for topics of this
Lord, which deliver one from the greatest suffering?
||1.2.16||
śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ |
syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt ||

TRANSLATION
O brāhmaṇas! Attraction for topics concerning Kṛṣṇa will arise by service to the
great devotees, followed by faith, by surrender to the feet of the pure guru, and
by the desire to hear.

Śrīdhara Svāmī explains this verse. One method is by serving holy places. By
that one attains service to devotees. But there is direct method also:
yat-pāda-samśrayāḥ sūta munayaḥ praśamāyanāḥ
sadyaḥ punanty upaspṛṣṭāḥ svardhuny-āpo 'nusevayā

O Sūta, those great sages who have completely taken shelter of the lotus feet of
the Lord can at once sanctify those who come in touch with them, whereas the
waters of the Ganges can sanctify only after prolonged use. (SB 1.1.15)

na hy am-mayāni tīrthāni na devā mṛc-chilā-mayāḥ

te punanty uru-kālena darśanād eva sādhavaḥ

No one can deny that there are holy places with sacred rivers, or that the
demigods appear in deity forms made of earth and stone. But these purify the
soul only after a long time, whereas saintly persons purify just by being seen.
(SB 10.48.31)

Bhakti sandarbha 11:

“But those who are unfortunate cannot develop taste for the Lord’s topics.” Five
verses, explaining an easy method, teach bhakti up to the stage of niṣṭhā after
starting the process.
It is said:

bhuvi puru-puṇya-tīrtha-sadanāny ṛṣayo vimadās

ta uta bhavat-padāmbuja-hṛdo ’gha-bhid-anghri-jalāḥ
dadhati sakṛn manas tvayi ya ātmani nitya-sukhe
na punar upāsate puruṣa-sāra-harāvasathān

Sages free from false pride live on this earth by frequenting the sacred
pilgrimage sites. Because such devotees keep your lotus feet within their hearts,
the water that washes their feet destroys all sins. Having turned their minds
toward you, the ever-blissful soul of all existence, they no longer dedicate
themselves to serving family life at home, which simply robs a man of his good
qualities. (SB 10.87.35)
Generally taste develops by association with great devotees (mahat-sangaḥ). By
serving holy tīrthas one can serve great devotees. By serving great devotees,
taste for the Lord’s topics develops. If one goes to a holy place for other
purposes, one may meet devotees who wander to holy tīrthas or who live there,
and one may perform service in the form of seeing, touching and conversing. By
that, one develops faith in worshipping the Lord. One then develops the desire to
hear what these devotees are discussing together when they spontaneously speak
about the Lord. From hearing, taste for the topics develops. Hearing from great
devotees has immediate effect. Thus it is said:

satām prasangān mama vīrya-samvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

From association with the best devotees, topics of my glorious pastimes become
directly realized, bringing the devotee to niṣṭhā. Then the topics become an elixir
for the heart and ears at the stage of ruci. By taste for these topics, āsakti, bhāva
and then prema for the Lord who is the destroyer of material life, quickly
develop in sequence. (SB 3.25.25)

||1.2.17||
śṛṇvatām sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ |
hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām ||

TRANSLATION
Kṛṣṇa, who purifies by the processes of hearing and chanting, who is the
benefactor of the devotees who hear about him, enters the hearts of the devotees
and destroys their sins.

Bhakti Sandarbha 12:

The Lord, entering by the topics, and remaining in the thoughts (antaḥsthaḥ),
destroys desires (abhadrāṇi).
||1.2.18||
naṣṭa-prāyeṣv abhadreṣu nityam bhāgavata-sevayā |
bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī ||

TRANSLATION
As the impediments to bhakti become generally destroyed by constant service to
the devotees and Bhāgavatam, the stage of niṣṭhitā bhakti to Bhagavān, who is
praised by the greatest sages, becomes established.

Bhakti Sandarbha 13:

Even though impurities are not completely destroyed (naṣṭa-prayeṣu), bhakti can
be performed steadily. In the process of jnāna however, steady performance
requires complete destruction of impurities. This shows the unimpeded nature of
bhakti. Bhakti in the form of meditation becomes constant (naiṣṭikī) by service
to the devotees or to Bhāgavatam.

||1.2.19||
tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye |
ceta etair anāviddham sthitam sattve prasīdati ||

TRANSLATION
The mind becomes unaffected by lust, greed, anger, hatred and illusion which
arise from rajas and tamas. Then the mind becomes fixed in the form of the Lord
at the stage of āsakti and becomes satisfied.

Bhakti Sandarhba 14:

tri-bhuvana-vibhava-hetave ’py akuṇṭha-
smṛtir ajitātma-surādibhir vimṛgyāt
na calati bhagavat-padāravindāl
lava-nimiṣārdham api yaḥ sa vaiṣṇavāgryaḥ

He, whose remembrance is not lured by dominion over the three worlds, and
who does not move for half a second from the Lord’s lotus feet which are sought
by the devatās who also meditate on the Lord, is the best of devotees. (SB
11.2.53)
By destruction of all desires, ones heart becomes merged in śuddha-sattva and is
thus suitable for direct perception (sākṣātkāra) of the Lord. The mind,
uncontaminated by rajas and tamas, by kāma and lobhā, becomes situated in
śuddha-sattva and is satisfied.
||1.2.20||
evam prasanna-manaso bhagavad-bhakti-yogataḥ |
bhagavat-tattva-vijnānam mukta-sangasya jāyate ||

TRANSLATION
Then the mind becomes joyful and satisfied on attaining rati. Finally prema
develops, accompanied by the appearance of complete detachment. The devotee
then experiences the Lord’s form, qualities, pastimes, powers and sweetness.

Bhakti Sandarbha 15:

From the previously mentioned method one develops a satisfied mind. From
performing bhakti-yoga in which one is detached from all desires (mukta-
sangasya) one develops realization (vijnānam) of the Lord internally or
externally, without having to meditate.

||1.2.21||
bhidyate hṛdaya-granthiś chidyante sarva-samśayāḥ |
kṣīyante cāsya karmāṇi dṛṣṭa evātmanīśvare ||

TRANSLATION
Ignorance is cut and all doubts are destroyed. On seeing the Lord in the mind
and with the eyes, all karmas are diminished.

Bhakti Sandarbha 16:

The secondary result of directly perceiving the Lord, whose natural form is the
highest bliss, is described.
Ahankāra (hṛdaya-granthiḥ) is destroyed. All doubts about seeing the Lord are
destroyed for those who hear about him and meditate on him. By hearing,
thoughts about the non-existence of the Lord are destroyed. By meditation,
mistaken thoughts concerning the Lord are destroyed. However, by direct
perception of the Lord, thoughts about non-existence of the Lord and contrary
thoughts are both destroyed. Karmas are diminished (kṣīyante). A shadow
(ābhāsa) of karma remains by the will of the Lord.
||1.2.22||
ato vai kavayo nityam bhaktim paramayā mudā |
vāsudeve bhagavati kurvanty ātma-prasādanīm ||

TRANSLATION
Thus with great joy the wise constantly perform bhakti to Lord Kṛṣṇa, which
purifies the mind.
Bhakti Sandarbha 17:
Showing the conduct of the devotees, the topic is summarized. The wise perform
bhakti which purifies the mind (ātma-prasādanīm). That is not the only quality of
bhakti. It is performed with the greatest joy (paramayā mudā). The performance
of bhakti does not give suffering either during sādhana or perfection as in the
case of performance karmas. Rather it gives happiness in sādhana and
perfection. Thus the wise perform bhakti at all times, during sādhana and in
perfection.

||1.2.23||
sattvam rajas tama iti prakṛter guṇās tair
yuktaḥ parama-puruṣa eka ihāsya dhatte |
sthity-ādaye hari-virinci-hareti samjnāḥ
śreyāmsi tatra khalu sattva-tanor nriiṇām syuḥ ||

TRANSLATION
The one supreme puruṣa, accepting the guṇas of prakṛti known as sattva, rajas
and tamas, for creation, maintenance and destruction, is called Viṣṇu, Brahmā
and Śiva. The best results for the devotees will come from Viṣṇu with śuddha-
sattva body.

Bhakti Sandarbha 18:

In this way, it is concluded that one should give up efforts in karma, jnāna and
vairāgya and perform bhakti to the Lord. One should also not worship devatās,
which is part of karma, what to speak of worshipping other living entities. This
is explained in seven verses. Brahmā and Śiva should not be worshipped by
persons desiring the highest goal. Though they are guṇāvatāras of the Lord, they
are not directly Parabrahman like Viṣṇu. They lack the advantage of pure sattva,
and have a prominence of rajas and tamas.

Paramātmā Sandarbha 12:

Though there is one supreme person, when related to the guṇas, he accepts
designations as Viṣṇu, Brahmā and Śiva. That means he appears as these three
persons. Though he accepts these designations among them, the best results
(dharma, artha, kāma, mokṣa and bhakti) arise from Viṣṇu, the deity in charge of
sattva (sattva-tanoḥ).

The meaning is this. When Brahmā and Śiva are worshipped out of great
foolishness by a person with material coverings, dharma, artha and kāma, which
arise from rajas and tamas, do not give much happiness. When these Brahmā and
Śiva are worshipped by a person without material conceptions, the person can
gain liberation--but not directly and not immediately. By repeatedly searching
out and discovering that these forms are amśas of Paramātmā, liberation arises--
from Paramātmā. Brahmā and Śiva do not give the best results since they do not
reveal directly the form of Paramātmā.

Worshipping Viṣṇu with material ideas, dharma, artha and kāma give happiness
since sattva brings about auspiciousness. However, worshipping Viṣṇu without
material desires (niṣkāma--without artha, dharma and kāma) produces liberation,
since it is said sattva sanjāyate jnānam: knowledge arises from sattva. (BG
14.17) Kaivalyam sāttvikam jnānam: knowledge concerning the jīva apart from
the body is in sattva. (SB 11.25.24)

Skanda Purāṇa says:

bandhako bhava-pāśena bhava-pāśāc ca mocakaḥ

kaivalyadaḥ param brahma viṣṇur eva sanātanaḥ

Viṣṇu binds the jīvas with the ropes of the material world and liberates the jīva
from the same ropes. Eternal Viṣṇu, the supreme Brahman, is the giver of
liberation.

But by completely giving up designations (being without upādhi), the fifth goal,
bhakti appears, since the Lord appears in the form of Paramātmā. Thus all
auspicious results are obtained from Viṣṇu.

||1.2.24||
pārthivād dāruṇo dhūmas tasmād agnis trayīmayaḥ |
tamasas tu rajas tasmāt sattvam yad brahma-darśanam ||
TRANSLATION
Smoke is superior to dull wood, and fire, sacred to the Vedas, is superior to
smoke. Similarly rajas is superior to tamas, and sattva is superior to rajas, since
it is favorable for realizing the Lord.
Paramātma Sandarbha 13:

Some rebellious persons resist this conclusion, based on statements saying that
the three are non-different. To that we answer as follows. Though they are in
different positions (in regards to guṇas) one supreme puruṣa is the controller.
Thus it is impossible to take them as different. Such statements of non-difference
are true in that sense.

But difference is unavoidable, because Brahmā and Śiva are different by being
indirect means of realizing Brahman compared to Viṣṇu who is the direct means
of liberation. An example is given.
Smoke from fire is superior to the wood (dāruṇaḥ), used to kindle the fire for
sacrifice, which is inert like earth (pārthivān), and not related to fire like smoke.
It is devoid of manifesting action related to Vedic duties. Smoke is related to the
Vedas in that it is to a greater degree the place of appearance of Vedic duties--
more than wood. Superior to the smoke is the fire, directly the place of Vedic
actions. Similarly rajoguṇa endowed with some sattva, represented by smoke,
which enables one to see Brahman (brahma-darśanam) is superior to tamoguṇa,
remote from sattva-guṇa, represented by wood. Rajoguṇa allows one to see
Brahman in the sense that it reveals the Vedic actions, which represent the
appearance of the Lord. The word tu indicates that, compared to tamas, which is
fully destructive, rajas gives a slight understanding of Brahman in the form of a
slight manifestation of shadow qualities, since rajas is the cause of covered
jnāna. Complete realization of Brahman is not possible since rajas causes
agitation. Sattva, represented by the fire, is directly the means of seeing
Brahman: it is the means of realizing the form and qualities of Brahman directly
since sattva is pure and peaceful by nature.

Thus, Brahmā and Śiva are indirect means of attaining the Lord and Viṣṇu is the
direct means.
Vāmana Purāṇa says:
brahma-viṣṇv-īśa-rūpāṇi trīṇi viṣṇor mahātmanaḥ
brahmaṇi brahma-rūpaḥ sa śiva-rūpaḥ śive sthitaḥ
pṛthag eva sthito devo viṣṇu-rūpī janārdanaḥ

The three forms of Brahmā, Viṣṇu and Śiva arise from the great Viṣṇu. Viṣṇu
takes the form of Brahmā within Brahmā and the form of Śiva within Śiva. The
form of Viṣṇu is however situated separately.
śivaḥ śakti-yutaḥ śaśvat tri-lingo guṇa-samvṛtaḥ
vaikārikas taijasaś ca tāmasaś cety aham tridhā
Śiva is always united with his personal energy, material nature. Manifesting
himself in three features in response to the entreaties of nature’s three modes, he
thus embodies the threefold principle of material ego in goodness, passion and
ignorance.

tato vikārā abhavan ṣodaśāmīṣu kancana

upadhāvan vibhūtīnām sarvāsām aśnute gatim
The sixteen elements have evolved as transformations of that false ego. When a
devotee of Śiva worships his manifestation in any one of these elements, the
devotee obtains all sorts of corresponding enjoyable opulences.

harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ

sa sarva-dṛg upadraṣṭā tam bhajan nirguṇo bhavet

The Lord, however, has no connection with the material modes. He is the
Supreme Lord, the all-seeing eternal witness, who is transcendental to material
nature. One who worships him becomes similarly free from the material modes.
(SB 10.88.3-5)

Śruti also says:

puruṣo ha vai narayano 'kamayata. atha narayanād ajo 'jayata. yatah prajāh
sarvani bhutani
The puruṣa, who is Viṣṇu, desired. Then from Nārāyaṇa Brahmā was born.
From Brahmā came all the living beings. Nārāyaṇa Upaniṣad

nārāyaṇaḥ param brahma tattvam nārāyaṇaḥ param

ṛtam satyam param brahma puruṣam kṛṣṇa-pingalam

Nārāyaṇa (the puruṣāvatāra) is the supreme Brahman. Nārāyaṇa is the real

object. The supreme Brahman is eternal truth. He is a person with a dark
complexion. (Mahā-nārāyaṇa Upaniṣad)

eko narayana asin na brahmā na ca śankarah. sa munir bhutva samacintayat tata

eva vyajāyanta viśvo hiraṇyagarbho 'gnir varuṇa-rudrendrah
One Nārāyaṇa (Paramātmā) existed in the beginning. Brahmā and Śiva did not
exist. Being silent, he meditated. From him arose the universe, Brahmā, Agni,
Varuṇa, Śiva and Indra. (Nārāyaṇa Upaniṣad)

It is clear that Viṣṇu is to be worshipped in the inspection of the three fire altars.
Difference is accepted in the anukramaṇika-sutras. Only oneness is considered
as Soma, Dattta and Durvāsā.

Vaiṣṇava-toṣaṇi 10.89.20:

Since Bhāgavatam clearly shows the supreme position of Viṣṇu, the faults
proclaimed in other scriptures if one sees difference between Viṣṇu and Śiva are
the opinions of non-Vaiṣṇavas, since those scriptures are not for Vaiṣṇavas. The
opposite is stated in Vaiṣṇava scriptures.

yas tu nārāyaṇam devam brahma-rudrādi-daivataiḥ

samatvenaiva vīkṣeta sa pāṣaṇdī bhaved dhruvam

One who considers Nārāyaṇa on a level with great devatās like Brahmā and Śiva
is immediately listed among nonbelievers.

In Viṣṇu-dharmottara there is the story of Viṣvaksena, a devotee brāhmaṇa.

While wandering the earth he met by good fortune a head of a village.

deva-karmaṇy aśaktir me tāta pujaya sangakaram

devatāyanatam gatvā yatra tāta pratiṣṭhitam
lingam asti susreśasya mahādevasya nirmalam
evam uktaḥ praty uvāca vayam ekāntinaḥ śrutāḥ
pūjayāmaś ca naivānyam tasmāt tvam gaccha māciram
I cannot perform worship. You should worship Śiva . Go to his temple where
there is a pure linga of Śiva installed. When he said this, the brāhmaṇa said, “I
am a devoted brāhmaṇa. I do not worship anyone except Viṣṇu. Therefore you
should go to that temple without delay.”

The son of the village leader was about to cut off the head of Viṣvaksena. Not
desiring to die by his hand, Viṣvaksena then began to consider. “Let it be. I will
go.” Going to the linga, he offered flowers while saying “Respects to
Narasimha.” Hearing this, the son again wanted to cut off his head. Nṛsimha
burst out of the linga and cut off the heads of the village leader’s son and his
followers.

In Skanda Purāṇa, Śiva says śiva-śāstreṣu tad grāhyam bhagavat-śāstra-yogi yat:

one should accept from the scriptures dealing with Śiva what does not contradict
the scriptures dealing with Bhagavān.
Paramātman Sandarbha 17:
sankhyam yogaś ca sanātane dve vedāś ca sarve nikhile 'pi rājan
sarvaiḥ samastair ṛṣibhir nirukto nārāyaṇo viśvam idam purāṇam

O king! Sānkhya, yoga and all the Vedas are eternal. All the sages proclaim
Nārāyaṇa.
Bhakti Sandarbha 106:
yas tu viṣṇum parityajya mohād anyam upāsate |
sa hema-rāśim utsṛjya pāmśu-rāśim jighṛkṣati ||

One who gives up Viṣṇu and out of illusion worships someone else is like a
person who gives up a pile of gold and accepts a pile of dust. (Mahābhārata)

avismitam tam paripūrṇa-kāmam svenaiva lābhena samam praśāntam

vinopasarpaty aparam hi bāliśaḥ śva-lāngulenātititarti sindhum

The great fool who tries to cross the ocean of samsāra by holding onto a dog’s
tail approaches anyone except the Lord, for whom nothing is astonishing to
accomplish, who is full in his desires with a perfect form, and who is gentle with
his devotees. (SB 6.9.22)

Hari-vamśa says:
harir ekaḥ sadā dhyeyo bhavadbhiḥ sattva-samṣrayaiḥ
viṣnum-mantram sadā viprāḥ paṭhadhvam dhyāta keśavam

Only Viṣṇu should be the object of meditation for you who have taken shelter of
sattva. The brāhmaṇas should recite Viṣṇu mantras and meditate on Viṣṇu.

Bhakti Sandarbha 106:

anupanīta-śatam ekam ekenopanītena tat-samam |
upanīta-śatam ekam ekena gṛhasthena tat-samam |
gṛhastha-śatam ekam ekena vānaprasthena tat samam |
vānaprastha-śatam ekam ekena yatinā tat samam |
yatīnām tu śatam pūrṇam ekam ekena rudra-jāpakena tat-samam |
rudra-jāpaka-śatam ekam ekena atharva-śiraḥ-śikhādhyāpakena tat-samam |
atharvaśiraḥ-śikhādhyāpaka-śatam ekam ekena tāpanīyopaniṣad-adhyāpakena
tat-samam | tāpanīyopaniṣad-adhyāpaka-śatam ekam ekena mantra-
rājādhyāpakena tat-samam |
A person with a sacred thread is worth one hundred without a thread. One
householder is equal to a hundred persons with threads. One vanaprastha is equal
to a hundred householders. One sannyāsī is equal to a hundred vanaprasthas.
One worshipper of Śiva is equal to a hundred sannyāsīs. One knower of the
atharva-śira is equal to a hundred Śiva worshippers. One who studies the
Nṛsimha-tāpanī Upaniṣad is equal to a hundred persons who study the atharva-
śiras. One who chants the Nṛsimha mantra is equal to a hundred students of the
Upaniṣad. (Nṛsimha-tāpanī Upaniṣad 5.8)

janmāntarasahasreṣu samārādhya vṛṣadhvajam

vaiṣṇavatvam labhed dhīmān sarvvapāpakṣaye sat

The intelligent person who worships Viṣṇu for a thousand births becomes a
devotee and destroys all sins. Varāha Purāṇa

trayāṇām eka-bhāvānām yo na paśyati vai bhidām

sarva-bhūtātmanām brahman sa śāntim adhigacchati

One who does not consider Brahmā, Viṣṇu, Śiva or the living entities in general
to be separate from the Supreme, and who knows Brahman, actually realizes
peace; others do not. (SB 4.7.54)
Compared to Viṣṇu, others are not independent.

sṛjāmi tan-niyukto ’ham haro harati tad-vaśaḥ |

viśvam puruṣa-rūpeṇa paripāti tri-śakti-dhṛk ||

I create under his order, and Śiva destroys under his order. Holding his three
energies, he protects the universe as the Paramātmā. (SB 2.6.32)

brahmā bhavo ’ham api yasya kalāḥ kalāyāḥ

Great devatās like Brahmā and Śiva, and even the goddess of fortune and I, are
simply parts of his parts. (SB 10.68.37)

yac-chauca-niḥsṛta-sarit-pravarodakena
tīrthena mūrdhny adhikṛtena śivaḥ śivo ’bhūt
dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajram
dhyāyec ciram bhagavataś caraṇāravindam
One should meditate continually upon the Lord’s lotus feet from which the
Gangā flows and gives extra blessings to Lord Śiva on his head, and whose
thunderbolt is released upon mountains of sin in the meditator’s mind. (SB
3.28.22)

śivasya śrī-viṣṇor ya iha guṇa-nāmādi-sakalam

dhiyā bhinnam paśyet sa khalu hari-nāmāhita-karaḥ
The person who sees non-different between Śiva and Viṣnu is an offender to the
name.
(Padma Purāṇa)

The word śrī with Viṣṇu indicates that Viṣṇu is endowed with all śaktis. Since
Visṇu is all pervading, his name is non-different from him. One who thinks that
Śiva’s qualities are independent (bhinnam) of Viṣṇu is an offender.

na te mayy acyute ’je ca bhidām aṇv api cakṣate

nātmanaś ca janasyāpi tad yuṣmān vayam īmahi

These devotees do not differentiate between Viṣṇu, Brahmā and me, nor do they
differentiate between themselves and other living beings. But surpassing that
conception we worship you pure Vaiṣṇavas. (SB 12.10.20-22)

Surpassing them (tat), we worship you--Mārkaṇdeya and others, who are pure
Vaiṣṇavas.
Śiva speaks to the Pracetas:

atha bhāgavatā yūyam priyāḥ stha bhagavān yathā

na mad bhāgavatānām ca preyān anyo ’sti karhicit
You devotees are dear to me just as the Supreme Lord is dear to me. The
devotees hold me dear, just as they hold the Lord dear. (SB 4.24.30)
Śiva describes Mārkaṇdeya as a pure Vaiṣṇava:
naivecchaty āśiṣaḥ kvāpi brahmarṣir mokṣam apy uta
bhaktim parām bhagavati labdhavān puruṣe ’vyaye
Surely this saintly brāhmaṇa does not desire any benediction, not even
liberation, for he has attained pure devotional service unto the inexhaustible
Lord. (SB 12.10.6)
Because Śiva appeared in his heart, Mārkaṇdeya speaks of Śiva as non-different
from the Lord when his samādhi breaks. (SB 12.10.13) In the end, Śiva
distinguishes the Lord from himself.(SB 12.10.20)
In śruti it is said:

yam kāmaye tam ugram kṛṇomi tam brahāṇam tam ṛṣim tam sumedhām

I make whomever I desire into Śiva; I make whomever I desire into Brahmā or a
sage. (Ṛg Veda 10.125.05.2)

Therefore there is no fault in worshipping Brahmā and Śiva as servants of Viṣṇu.

Sa ādi-devo jagatām paro guru: Brahmā is the original devatā, the instructor of
bhakti for the world. (SB 2.9.5) And Śiva is the greatest Vaiṣṇava, greater than
Brahmā: vaiṣṇavānām yathā śambhuḥ. (SB 12.13.16)
tataḥ sampūjya śirasā vavande parameṣṭhinam
bhavam prajāpatīn devān prahrādo bhagavat-kalāḥ

Prahlāda, a portion of the Lord, then worshiped the Prajāpatis, Brahmā, and
Śiva, and bowed down with his head. (SB 7.10.32)
Yudhiṣṭhira said:

kratu-rājena govinda rājasūyena pāvanīḥ

yakṣye vibhūtīr bhavatas tat sampādaya naḥ prabho

O Govinda, I desire to worship your auspicious, opulent expansions by the

Rājasūya sacrifice, the king of Vedic ceremonies. Please make our endeavor a
success, my Lord. (SB 10.72.3)
Because of worshipping Śiva as an independent form, his followers could
notavoid Bḥṛgu’s curse:
tasyaivam vadataḥ śāpam śrutvā dvija-kulāya vai
bhṛguḥ pratyasṛjac chāpam brahma-daṇdam duratyayam
When Nandīśvara had spoken, Bhṛgu, hearing the curse, uttered a brāhmaṇa’s
curse in response, on behalf of the brāhmaṇas, which was difficult to avoid.
bhava-vrata-dharā ye ca ye ca tān samanuvratāḥ
pāṣaṇdinas te bhavantu sac-chāstra-paripanthinaḥ

Let those who take vows to satisfy Lord Śiva and who follows such persons
become heretics and become obstacles to the genuine scriptures. (SB 4.2.27-28)
Bhava-vrata means those who worship Śiva according to the Vedas. The word
pāṣaṇda already has been applied to those not following the Vedas. The curse
applies to even those following the Vedas.
Thus it is a fault to worship Śiva independently since Bhāgavatam mentions in
the same section that the Lord is the root of the Vedas.

Attaining the Lord by independent worship of devatās is denied in the Gītā:

ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ |

te ’pi mām eva kaunteya yajanty avidhi-pūrvakam ||

Those who are devoted to other gods and with faith worship them worship me by
the wrong method, O son of Kuntī.

aham hi sarva-yajnānām bhoktā ca prabhur eva ca |

na tu mām abhijānanti tattvenātaś cyavanti te ||

I am the enjoyer and master of all sacrifices. Those who do not know me as such
continue to take birth.

yānti deva-vratā devān pitriin yānti pitṛ-vratāḥ |

bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām ||

The worshippers of the devatās go to the devatās, and the worshippers of the
Pitṛs go to the Pitṛs. The worshippers of ghosts go to the ghosts, and worshippers
of me come to me. (BG 9.23-25)
Some good qualities arise by worshipping the followers of the Lord (devatās). It
is also an offense to disrespect them.
Padma Purāṇa says:
harir eva sadārādhyaḥ sarva-deveśvareśvaraḥ |
itare brahma-rudrādyā nāvajneyāḥ kadācana ||
The supreme Lord should always be worshipped. One should not disrespect
Brahmā, Śiva and others.
yo mām samarcayen nityam ekāntam bhāvam āśritaḥ |
vinindan devam īśānam sa yāti narakam dhruvam ||

He who worships me constantly with pure devotion but criticizes Śiva goes to
hell for certain. (Kūrma Purāṇa )

Gautamīya-tantra says:

gopālam pūjayed yas tu nindayed anya-devatām |

astu tāvat paro dharmaḥ pūrva-dharmo’pi naśyati ||

If a person who worships Kṛṣṇa criticizes the devatās whatever dharma he has
accomplished is destroyed, what to speak of attaining dharma in the future.

hayaśīrṣā mām pathi deva-helanāt

May Hayagrīva protect me from disrespecting the devatās when going on a path.
(SB 6.8.17)

It is a great fault to disrespect Śiva. Nandīśvara gave a curse in the Fourth Canto:

vidyā-buddhir avidyāyām karmamayyām asau jadaḥ

samsarantv iha ye cāmum anu śarvāvamāninam

The curses are suitable because he takes ignorance in the form of karma as
knowledge, and he is foolish. Let those who follow Dakṣa, who insulted Śiva,
take repeated birth and death in this world. (SB 4.2.24)

For more information on this one should consult Paramātmā and Bhakti
Sandarbhas.
Paramātmā Sandarbha 13:
It is said in Brahma-samhitā:

bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ

svīyam kiyat prakaṭayaty api tadvad atra |
brahmā ya eṣa jagad-aṇda-vidhāna-kartā
govindam ādi-puruṣam tam aham bhajāmi ||

I worship the Supreme Lord Govinda who becomes Brahmā, the creator of the
universe (by bestowing his powers to that jīva), just as the sun displays a small
portion of its powers of heat and light in all the sun stones which represent it.

kṣīram yathā dadhi vikāra-viśeṣa-yogāt

sanjāyate na hi tataḥ pṛthag asti hetoḥ |
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi-puruṣam tam aham bhajāmi ||
I worship the Supreme Lord Govinda who becomes the form of Śiva who is said
to be non-different from Govinda, but who is also different because of his
contact with the transformations of prakṛti, just as milk becomes yogurt, which
can be said to be non-different from its cause, but acts in a different manner.

dīpārcir eva hi daśāntaram abhyupetya

dīpāyate vivṛta-hetu-samāna-dharmā |
yas tādṛg eva hi ca viṣṇutayā vibhāti
govindam ādi-puruṣam tam aham bhajāmi ||

I worship the Supreme Lord Govinda who expands as Kṣīrodakaśāyī-viṣṇu

(through Mahāviṣṇu and Garbodakaśāyī-viṣṇu), who is non-different from him,
just as a large lamp lights up a second lamp, which lights up a third lamp --
which illuminates with the same quality of light as the original lamp.

One should not think that Brahman becomes directly transformed though the
word vikāra is used in the verse explaining Śiva, since direct transformation of
Brahman is rejected in all cases.

Ṣrutes tu śabda-mūlavāt: the defects of the agent do not apply to Brahman

because of scriptural statements, which are the only proof concerning
inconceivable subjects. Brahma-sūtra 2.1.27
It is said:

bṛhad upalabdham etad avayanty avaśeṣatayā

yata udayāstam-ayau vikṛter mṛdi vāvikṛtāt
ata ṛṣayo dadhus tvayi mano-vacanācaritam
katham ayathā bhavanti bhuvi datta-padāni nṛṇām

Some define you as matter since it remains after destruction of the universe. It is
like the transformation of clay into a pot. Some śrutis testify that the universe
appears and disappears while Brahman remains unchanged. Some of the śrutis
take you to be the mind, words and actions of this world, but, by indicating you
in terms of material objects like pots, such a statement appears to be ignorance to
us. (SB 10.87.15)

The three examples given in Brahma-samhitā should be understood as follows.

The sun, representing the Lord, reveals himself a little in the sun stone, which
represents Brahmā. The Lord, represented by milk, is not fully present in the
person known as Śiva, who is represented by yogurt. However the Lord
(original flame) is fully revealed in the form of Viṣṇu (guṇāvatāra) represented
by a second flame.
||1.2.25||
bhejire munayo ’thāgre bhagavantam adhokṣajam |
sattvam viśuddham kṣemāya kalpante ye ’nu tān iha ||

TRANSLATION
Therefore the ancient sages worshipped Supreme Lord, beyond the material
senses, composed of viśuddha-sattva. Those who follow the sages attain
liberation in this world.

Bhakti Sandarbha 18:

This verse gives proof of the proper conduct in bhakti to the Lord: worship of
devatāṣ is rejected. The lord has a form which is viśuddha-sattva, beyond
material sattva. This is explained in Bhagavat Sandarbha.

||1.2.26||
mumukṣavo ghora-rūpān hitvā bhūta-patīn atha |
nārāyaṇa-kalāḥ śāntā bhajanti hy anasūyavaḥ ||
TRANSLATION
Rejecting the frightful forms Śiva or others devatās, persons desirous of
liberation (what to speak of the devotees), without criticizing those devatās,
worship the avatāras of Nārāyaṇa.

Bhakti Sandarbha 19:

Some persons worship devatās such as Śiva. This is because they have material
desires. But persons desiring liberation do not worship them. What to speak of
persons dedicated solely to the highest goal through bhakti.
||1.2.27||
rajas-tamaḥ-prakṛtayaḥ sama-śīlā bhajanti vai |
pitṛ-bhūta-prajeśādīn śriyaiśvarya-prajepsavaḥ ||
TRANSLATION
Desirers of progeny and power along with wealth, having natures of rajas and
tamas, corresponding to the natures of their deities, worship the Pitṛs, Śiva,
Brahmā and others.

Bhakti Sandarbha 20:

“A person with material desires can worship Viṣṇu. Why does he worship the
devatās?” They have natures similar to the Pitṛs etc, since they have natures of
rajas and tamas. Because of similar natures they are inclined to worship those
devatās.

||1.2.28-29||
vāsudeva-parā vedā vāsudeva-parā makhāḥ |
vāsudeva-parā yoga vāsudeva-parāḥ kriyāḥ ||
vāsudeva-param jnānam vāsudeva-param tapaḥ |
vāsudeva-paro dharmo vāsudeva-parā gatiḥ ||

TRANSLATION
Vāsudeva is the purport of the Vedas. Vāsudeva is the object of all sacrifices.
Yoga, varṇāśrama, knowledge and austerities are all dependent on Vāsudeva.
Bhakti is dependent on Vāsudeva. Prema and liberation are dependent on
Vāsudeva.
It was already stated that Vāsudeva should be worshipped. The conclusion of all
scriptures is this alone. That is expressed in two verses. Since yoga and other
processes are to some degree assistants of bhakti, they mainly indicate bhakti.
It is understood that the Vedas deal with karma-kāṇda. But some parts are
dedicated directly to bhakti.
yasya deve parā bhaktiḥ yathā deve tathā gurau |
tasyaite kathitā hyarthāḥ prakāśante mahātmanaḥ ||
For the person who has bhakti for the Lord and bhakti for guru as much as the
Lord, the meaning of scripture is revealed. (Śvetāśvatara Upaniṣad 6.23)

||1.2.30||
sa evedam sasarjāgre bhagavān ātma-māyayā |
sad-asad-rūpayā cāsau guṇamayāguṇo vibhuḥ ||

TRANSLATION
The powerful Lord alone, devoid of material guṇas, previously created this
universe by his material energy composed of material guṇas and endowed with
cause and effect.

Having shown that bhakti is the means, Sūta establishes the consistency of all
scriptures which were previously explained (Bhagavān is supreme). Śrīdhara
Svāmī’s commentary says, “It is seen in all scriptures that the supreme principle
is engaged in creating the material world, entering it and regulating it. How can
all scriptures indicate Vāsudeva?” Four verses explain.

This creation means processes starting from the manifestation of mahat-tattva up

to Brahmā. The Lord’s entrance into the world is described in later verses.
||1.2.31||
tayā vilasiteṣv eṣu guṇeṣu guṇavān iva |
antaḥ-praviṣṭa ābhāti vijnānena vijṛmbhitaḥ ||

TRANSLATION
The Lord entered into the jīvas covered by the guṇas, manifested by material
māyā. He appears to be in contact with the guṇas, but he is strengthened by his
spiritual potency.

This verse refers to the puruṣa situated within the universe.

||1.2.32||
yathā hy avahito vahnir dāruṣv ekaḥ sva-yoniṣu |
nāneva bhāti viśvātmā bhūteṣu ca tathā pumān ||
TRANSLATION
Just as one fire, situated in pieces of wood as its natural place of manifestation,
blazes forth as many fires, the one Supreme Lord, the soul of the universe,
Paramātmā, situated in all living beings, manifests as many.
This verse refers to the puruṣa situated in all beings.
||1.2.33||
asau guṇamayair bhāvair bhūta-sūkṣmendriyātmabhiḥ |
sva-nirmiteṣu nirviṣṭo bhunkte bhūteṣu tad-guṇān ||

TRANSLATION
The Lord as Paramātmā, having entered all the bodies with material sense
objects, senses and mind, which have been created by the Lord, makes the jīvas
enjoy the sense objects colored by the guṇas.

This verse shows that the Lord engages in various pastimes within the world.

||1.2.34||
bhāvayaty eṣa sattvena lokān vai loka-bhāvanaḥ |
līlāvatārānurato deva-tiryan-narādiṣu ||

TRANSLATION
The Lord, creator of the universe, absorbing himself in the forms of various
līlāvatāras as devatās, animals and humans, protects the worlds through his role
as the controller of sattva-guṇa.
The verse speaks of Viṣṇu. The previous verses have shown the Lord as
Paramātmā among the three forms of Brahman, Paramātmā and Bhagavān. The
Brahman and Bhagavān features will be shown later.

Chapter Three

||1.3.1||
jagṛhe pauruṣam rūpam bhagavān mahad-ādibhiḥ |
sambhūtam ṣodaśa-kalam ādau loka-sisṛkṣayā ||

TRANSLATION
First of all, the Supreme Lord, with a desire for creating the worlds, manifested
the form of the eternal first puruṣa, full like the moon, who was united with
mahat-tattva and other elements.
Kṛṣṇa Sandarbha 1:

“Previously one entity was described as three—Brahman, Paramātmā and

Bhagavān. What are the qualities of Brahman? Is there some distinction of
Brahman from Bhagavān and Paramātmā? Since there are many forms of the
supreme Lord, which is the form of Bhagavān and which is the form of
Paramātmā? What are the svarūpas of these two?” When Śaunaka and the sages
asked these questions, Sūta replied by first describing Bhagavān and Paramātmā,
starting with the following:

The Lord manifested (jagṛhe) the form of the puruṣa (pauruṣam) before creating
mahat-tattva and manifesting the jīvas. Why? He did this in order to manifest the
places for the total (samaṣṭi) and individual jīvas (vyaṣṭi) as the universe (loka-
sisṛkṣayā).
All these forms are real. Sambhūtam mahad-ādibhiḥ (SB 1.3.1) means “united
with mahat-tattva etc.” The elements like mahat-tattva were within the puruṣa,
for it is said (concerning the night of Brahmā):

so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ

kālātmikām śaktim udīrayāṇaḥ
uvāsa tasmin salile pade sve
yathānalo dāruṇi ruddha-vīryaḥ

Garbhodakaśāyī Viṣṇu, containing within himself the jīvas with their subtle
bodies, after having discharged his energy of time to destroy the three worlds,
resides in his abode below Pātālaloka within the water, just as fire resides within
wood with its energy concealed. (SB 3.8.11)

It is well known that sam combined with bhavati means “to be united” as in the
phrase sambhūyāmbhodhim abhyeti mahā nadyā nagāpāgeti: the great river
approaches and unites with the ocean. (Śiṣupala-vadha) (This is the explanation
of sambhūtam mahad-ādibhiḥ (SB 1.3.1) mentioned above.)
The form described in SB 1.3.1 is the first of the three puruṣa forms described in
Brahma-samhitā as Sankarṣaṇa who lies on the Kāraṇa Ocean, since he is
responsible for creation of mahat-tattva. He manifested (jagṛhe) this form for
creation and destruction of the universe. In order to respect his power in other
situations (as Bhagavān rather than Paramātmā) he is described as being full of
all śaktis (śodaśa-kalam). Śodaṣa-kalam means perfect, with sixteen parts (full
moon). Though he is the ocean of svarūpa-śakti, he is the creator and destroyer
of universes by the actions of māyā, through proximity (rather than contact).
Being the expansion of Bhagavān, he is said to engage only with his svarūpa-
śakti.
.
||1.3.2||
yasyāmbhasi śayānasya yoga-nidrām vitanvataḥ |
nābhi-hradāmbujād āsīd brahmā viśva-sṛjām patiḥ ||

TRANSLATION
After Garbhodakaśāyī-viṣṇu lay on the water and went into trance, Brahmā, lord
of the universal creation, appeared from the lotus in the water of his navel. (SB
1.3.2)

Kṛṣṇa Sandarbha 2:

This refers to the Puruṣa form who lies on the Garbhodaka ocean in a sleeping
condition during destruction (after the day of Brahmā).

||1.3.3||
yasyāvayava-samsthānaiḥ
kalpito loka-vistaraḥ
tad vai bhagavato rūpam
viśuddham sattvam ūrjitam

TRANSLATION
It is believed that all the universal planetary systems are situated on the
extensive body of the puruṣa, but He has nothing to do with the created material
ingredients. His body is eternally in spiritual existence par excellence.
Kṛṣṇa Sandarbha 2:
He makes his appearance (vyaktatvam) from Pradyumna. Pradyumna is not
distinguished from Aniruddha since he is non-different from his son. For it is
said viṣṇos tu trīṇi rūpāni: there are three forms of Viṣṇu.

That action is explained in the commentary on SB 2.6.39: this first form, the
puruṣa avatāra, acts for creation. In the commentary on SB 2.6.42 it is said: the
puruṣa of the great Lord (parasya bhumnaḥ) stimulates prakṛti. The puruṣa or
pastime form of the Lord who has a thousand heads (sahasra-śriṣā in Ṛg Veda
10.90.1) is the ādya avatāra (first puruṣa avatāra). One should also see the
commentary on SB 3.20.12. This form is not the universal form. This indicates
that Bhagavān, or Vāsudeva is different from the puruṣa forms.

The two forms (Bhagavān and Paramātmā) are generally described as having the
same svarūpa. Tad vai bhagavato rūpam viśuddham sattvam ūrjitam: this form of
Bhagavān is pure sattva and strength. (SB 1.3.3) The puruṣa is a form of
Bhagavān because both manifest pure sattva and because both have non-
difference in terms of śakti and svarūpa. Nātaḥ param parama yad bhavataḥ
svarūpam: I do not see that this is different from your svarūpa. (SB 3.9.3)
Viśuddham means “devoid of any insentient portion” since that form is a
function of the svarūpa-śakti. Ūrjitam means strong in all ways since he has a
form of the highest bliss. Śruti says ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa
ānando na syāt: if the infinite Lord did not exist, who could inhale or exhale?
The Lord alone is the cause of bliss for the jīva. (Taittirīya Upaniṣad 2.7.1) If the
puruṣa form is full of bliss, what to speak of Bhagavān?

Having described two types of place and actions of the puruṣa, the forms are
described to be similar in appearance in SB 1.3.4. Though there are differences,
the two forms of puruṣa are regarded as one.

||1.3.4||
paśyanty ado rūpam adabhra-cakṣuṣā
sahasra-pādoru-bhujānanādbhutam |
sahasra-mūrdha-śravaṇākṣi-nāsikam
sahasra-mauly-ambara-kuṇdalollasat ||

TRANSLATION
With spiritual eyes, the devotees see this amazing form with thousands of legs
and arms, thousands of heads, ears, eyes and noses, shining with thousands of
crowns, earrings and clothes.
Kṛṣṇa Sandarbha 2:

Having described two types of place and actions of the puruṣa, the forms are
described to be similar in appearance in SB 1.3.4. Though there are differences,
the two forms of puruṣa are regarded as one.
They see this form of the puruṣa (adaḥ) , through devotional eyes (adabhra-
cakṣuṣā).
puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā
O Arjuna, this supereme puruṣa is attained through pure devotion. (BG 8.22)
bhaktir evainam nayati bhaktir evainam darśayati
Bhakti leads to the Lord. Bhaki alone shows the Lord. (Māthara śruti)

The first puruṣa endowed with a thousand feet is described in Paramātmā

Sandarbha.
The second puruṣa is described in the Third Canto and Ninth Canto:

prekṣām kṣipantam haritopalādreḥ

sandhyābhra-nīver uru-rukma-mūrdhnaḥ
ratnodadhārauṣadhi-saumanasya
vana-srajo veṇu-bhujānghripānghreḥ

The luster of the transcendental body of the Lord mocked the beauty of the coral
mountain. The coral mountain is very beautifully dressed by the evening sky, but
the yellow dress of the Lord mocked its beauty. There is gold on the summit of
the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The
mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like
garlands, but the Lord's gigantic body, and His hands and legs, decorated with
jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the
mountain. (SB 3.8.24)
parārdhya-keyūra-maṇi-praveka-
paryasta-dordaṇda-sahasra-śākham
avyakta-mūlam bhuvanānghripendram
ahīndra-bhogair adhivīta-valśam
As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's
body was decorated with valuable jewels and pearls. He was the self-situated
tree, the Lord of all others in the universe. And as a sandalwood tree is covered
with many snakes, so the Lord's body was also covered by the hoods of Ananta.
(SB 3.8.29)

carācarauko bhagavan-mahīdhram
ahīndra-bandhum salilopagūdham
kirīṭa-sāhasra-hiraṇya-śṛngam
āvirbhavat kaustubha-ratna-garbham
Like a great mountain, the Lord stands as the abode for all moving and
nonmoving living entities. He is the friend of the snakes because Lord Ananta is
His friend. As a mountain has thousands of golden peas, so the Lord was seen
with the thousands of golden-helmeted hoods of Ananta-nāga; and as a mountain
is sometimes filled with jewels, so also His transcendental body was fully
decorated with valuable jewels. As a mountains is sometimes submerged in the
ocean water, so the Lord is sometimes submerged in the water of devastation.
(SB 3.8.30)

sahasra-śirasaḥ pumso
nābhi-hrada-saroruhāt
jātasyāsīt suto dhātur
atriḥ pitṛ-samo guṇaiḥ

Lord Viṣṇu [Garbhodakaśāyī Viṣṇu] is also known as Sahasra-śīrṣā Puruṣa.

From the lake of His navel sprang a lotus, on which Lord Brahmā was generated.
Atri, the son of Lord Brahmā, was as qualified as his father. (SB 9.14.2)

||1.3.5||
etan nānāvatārāṇām nidhānam bījam avyayam |
yasyāmśāmśena sṛjyante deva-tiryan-narādayaḥ ||

TRANSLATION
He is the indestructible source of various avatāras. His expansion is Brahmā and
Brahmā’s expansions are Marīci and others. Through them the Lord creates the
devatās, animals and human beings.

In in order to make Bhagavān clear, his being the source of various avatāras
arising from the second puruṣa, Garbhodakaśāyī Viṣṇu is described in this verse.
Situated within the universe (etat), he is the eternal shelter of all (nidhānam) as
the ocean is the shelter of all water bodies. He is without destruction (avyayam)
and the source of birth (bījam).

||1.3.6||
sa eva prathamam devaḥ kaumāram sargam āśritaḥ |
cacāra duścaram brahmā brahmacaryam akhaṇditam ||
TRANSLATION
Garbhodakaśāyī first made his appearance in the Kumāras. Becoming
brāhmaṇas, they undertook continuous, severe vows of brahmacarya.
Kṛṣṇa Sandarbha 6:

Speaking of the avatāras in detail, Sūta enumerates in twenty verses the

appearance of the original form and the expansions in order to say that they are
one.
Devaḥ refers to the puruṣa who was described as having a thousand feet, and
who lies on the water. This is in agreement with the conclusion (upasamhāra) ete
cāmśa-kalāḥ pumsaḥ: these are amśas and kalās of the puruṣa. Kaumaram refers
to the four Kumāras

||1.3.8||
tṛtīyam ṛṣi-sargam vai devarṣitvam upetya saḥ |
tantram sātvatam ācaṣṭa naiṣkarmyam karmaṇām yataḥ ||

TRANSLATION
The Lord, making his appearance among the sages as Nārada, produced the
Pancarātra scriptures from which one learns how devotional activities free one
from the bondage of karma.

Becoming a sage, becoming Nārada (devarṣitvam), he produced the Vaiṣṇava

(sātvatam) Pancarātra scriptures (tantram), from which (yataḥ) the activities
(karmanām) of devotees performing bhakti, which produce freedom from karma,
being separated from karma (naiṣkarmyam) by being free from the bondage of
karma, is made clear.

||1.3.10||
pancamaḥ kapilo nāma siddheśaḥ kāla-viplutam |
provācāsuraye sānkhyam tattva-grāma-vinirṇayam ||

TRANSLATION
Fifth, he became Kapila, best of the perfected beings, and spoke to Āsuri
brāhmaṇa the philosophy of Sānkhya, which defines the various principles of
existence, which had become lost with time.

Kṛṣṇa Sandarbha 10:

Kapila spoke to the brāhmaṇa named Āsuri

||1.3.11||
ṣaṣṭham atrer apatyatvam vṛtaḥ prāpto ’nasūyayā |
ānvīkṣikīm alarkāya prahlādādibhya ūcivān ||

TRANSLATION
Being requested by Anasūyā, the wife of Atri, the Lord became her son as
Dattātreya and taught knowledge of the soul to Alarka, Prahlāda and others.
Kṛṣṇa Sandarbha 11:

Atri prayed to have a son similar to the Lord. This is the meaning of the
statement that Anasūya requested the Lord. Because of her direct prayer, the
Lord himself agreed to become her son. It is said in Brahmāṇda Purāṇa in the
story of chaste women:

anasūyābravīn natvā devān brahmeśa-keśavān |

yūyam yadi prasannā me varārhā yadi vāpy aham |
prasādābhimukho bhūtvā mama putratvam eṣyatha ||

Offering respects, Anasūya spoke to Brahmā, Viṣṇu and Śiva. If you are pleased
with me and I am worthy of a blessing, be merciful and appear before me as my
son.

Ānvīkṣikīm means ātmā-vidyā (knowledge of the soul). Dattātreya is an avatāra

of Viṣṇu.

||1.3.15||
rūpam sa jagṛhe mātsyam cākṣuṣodadhi-samplave |
nāvy āropya mahī-mayyām apād vaivasvatam manum ||

TRANSLATION
When there was an inundation after the period of the Cākṣuṣa Manu, the Lord
accepted the form of a fish and protected Vaivasvata Manu, placing him on a
boat formed from the earth.
Kṛṣṇa sandarbha 15:
When there was a flood during Cākṣuṣa Manvantara, the Lord showed his form
as a fish. He protected Satyavrata who became the future Vaivasvata Manu. It is
said there is destruction after each manvantara. In the first kaṇda of Viṣṇu
Dharmottra when Vajra asked what happens at the end of a manvantara,
Mārkandeya answers:
ūrmi-mālī mahā-vegaḥ sarvam āvṛtya tiṣṭhati |
bhūrlokam āśritam sarvam tadā naśyati yādava ||
na vinaśyanti rājendra viśrutāḥ kula-parvatāḥ |
naur bhūtvā tu mahā-devī yadu-kulodvaha |
dhārayaty atha bījāni sarvāṇy evāviśeṣataḥ ||

O Vajra, the great Lord, in the form of water, greatly agitated with countless
waves, covers the earth and the lower planets. O Yādava! All things on the earth
planet are destroyed at that time. Only the famous mountains are not destroyed,
O best of kings! At that time, the earth personified, taking the form of a boat,
protects all the seeds without discrimination, O offspring of the Yadu family!
(Viṣnu-dharmottara 1.75.5-6, 9)

This also becomes clear in the commentary on the topic of destruction of

manvantaras in Hari-vamśa. Thus the flood after Cākṣuṣa manvantara also
indicates a flood after Vaivasvata manvantara.

||1.3.17||
dhānvantaram dvādaśamam trayodaśamam eva ca |
apāyayat surān anyān mohinyā mohayan striyā ||

TRANSLATION
The Lord took the form of Dhanvantari as the twelfth avatāra and taking the
thirteenth form as a woman Mohinī he let the devatās drink nectar and
bewildered the demons.

Kṛṣṇa Sandarbha 17:

The Lord took the form (verb understood from next verse) of Dhavantari, the
twelfth and Mohinī, the thirteenth. He made the devatās drink the nectar (noun
understood). What was his form? He appeared as Mohinī, a woman and
bewildered those other than the devatās. He brought the nectar in the form of
Dhanvantari. Ajita is a third avatāra involved in this pastime.

||1.3.19||
pancadaśam vāmanakam kṛtvāgād adhvaram baleḥ |
pada-trayam yācamānaḥ pratyāditsus tri-piṣṭapam ||
TRANSLATION
Taking the form of Vāmana as fifteenth avatāra, the Lord went to sacrifice of
Bali, begging three steps of land, but desiring to steal the heavenly kingdom
from him.

Kṛṣṇa Sandarbha 19:

Appearing (kṛtvā) as Vāmana, he went to Bali’s sacrifice.

||1.3.20||
avatāre ṣodaśame paśyan brahma-druho nṛpān |
triḥ-sapta-kṛtvaḥ kupito niḥ-kṣatrām akaron mahīm ||

TRANSLATION
The Lord, appearing as Paraśurāma, the sixteenth avatāra, became angry on
seeing the kings harassing the brāhmaṇas, and twenty-one times he annihilated
the kṣatriyas from the earth.

Kṛṣṇa Sandarbha 20:

As the avatāra Paraśurāma, he rid the earth of the kings.

||1.3.21||
tataḥ saptadaśe jātaḥ satyavatyām parāśarāt |
cakre veda-taroḥ śākhā dṛṣṭvā pumso ’lpa-medhasaḥ ||

TRANSLATION
The Lord, born from Parāśara in the womb of Satyavatī as the seventeenth
avatāra, seeing the meager intelligence of the people, divided the tree of the
Vedas. (SB 1.3.21)

The seventeeth avatāra is described. The meaning is clear.

||1.3.22||
nara-devatvam āpannaḥ sura-kārya-cikīrṣayā |
samudra-nigrahādīni cakre vīryāṇy ataḥ param ||
The Lord, taking the kingly form of Rāma, performed brave actions such as
controlling the ocean with a desire to help the devatās.
As the eighteenth avatāra (ataḥ param), the Lord took the form of a king (nara-
devatvam) as Rāma. He is directly the puruṣa since in Skanda Purāṇa, Rāma-
gītā, it is said that he showed the universal form and was praised by Viṣṇu, Śiva
and Brahmā.

||1.3.23||
ekonavimśe vimśatime vṛṣṇiṣu prāpya janmanī |
rāma-kṛṣṇāv iti bhuvo bhagavān aharad bharam ||
TRANSLATION
The Lord appeared in the Vṛṣṇi dynasty in the two forms of Balarāma and Kṛṣṇa
as the nineteenth and twentieth avatāras and relieved the burden of the earth.

Kṛṣṇa Sandarbha 23:

The word Bhagavān here indicates the direct appearance of Bhagavān, not from
the puruṣa named Aniruddha. The word Bhagavān distinguishes Kṛṣṇa from
others. Kṛṣṇa and Balarāma are both addressed as Bhagavān since Kṛṣṇa is
directly Bhagavān and Balarāma is his direct expansion. They both relieved the
earth of its burden. Thus even Balarāma is also rejected as an expansion of
Aniruddha since Kṛṣṇa manifests Vāsudeva and Balarāma manifests Sankarṣaṇa.

||1.3.26||
avatārā hy asankhyeyā hareḥ sattva-nidher dvijāḥ |
yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ ||
TRANSLATION
Unlimited avatāras arise from the Lord, the treasure house of pure goodness, just
as thousands of small rivers flow from an inexhaustible lake.

Kṛṣṇa Sandarbha 26:

All the others not mentioned, such as Hayagrīva, Hari, Hamsa, Prśnigarbha,
Vibhu, Satyasena, Vaikuntha, Ajita, Sārvabhauma, Viśvaksena, Dharmasetu,
Sudhāmā, Yogeśvara, Bṛhadbhānu and the yuga avataras such as Śukla are now
collectively mentioned.
The Lord is a treasure of the śakti which reveals sattva (sattva-nidheḥ). An
example is given. The avatāras are like thousands of rivers emanating from a
lake which does not dry up (avidāsinaḥ sarasaḥ). Among these amśa avatāras
there is some distinction. The Kumāras endowed with jnāna and Nārada
endowed with bhakti are śaktyāmśāveśa forms, endowed with a portion of the
Lord’s śakti. Pṛthu and others are endowed with kriyā-śakti. For this reason,
these forms (though they are jīvas) sometimes say “I am Bhagavān.” Others like
Matsya are directly amśāvataṛas. This means that, though they are directly
Bhagavān, they are eternally endowed with śaktis and qualities of limited scope
because they have a permanent desire for that particular quality.

These various forms are illustrated in Brahma-samhitā:

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu |
kṛṣṇaḥ svayam samabhavat paramaḥ pumān yo
govindam ādi-puruṣam tam aham bhajāmi ||

I worship the Supreme Lord Govinda who, though appearing in the worlds in
eternal forms such as Rāma and Nṛsimha with their characteristic powers, also
appears personally in the supreme form of Kṛṣṇa with the most attractive
pastimes. (Brahma-samhitā 5.39)

||1.3.27||
ṛṣayo manavo devā manu-putrā mahaujasaḥ |
kalāḥ sarve harer eva saprajāpatayaḥ smṛtāḥ ||

TRANSLATION
All sages, Manus, devatās, powerful humans (sons of Manu), along with
Brahmā’s sons, are also considered to be vibhūtis of the Lord.

Kṛṣṇa Sandarbha 27:

The vibhūtis of the Lord are described. Kalāḥ refers to vibhūtis. If they manifest
very little of the Lord’s śakti they are called vibhūtis. If they manifest great śakti
they are called āveśa forms.
||1.3.28||
ete cāmśa-kalāḥ pumsaḥ kṛṣṇas tu bhagavān svayam |
indrāri-vyākulam lokam mṛdayanti yuge yuge ||

TRANSLATION
All avatāras mentioned and not mentioned here, who are portions of the puruṣa
or are empowered jīvas, create happiness in the world whenever it is afflicted by
the demons and their ideas. But Kṛṣṇa is the ultimate form of Bhagavān.
Kṛṣṇa Sandarbha 28:

Bhagavān who was just described as Paramātmā (garbhodakaśayī) and his

expansions is again described with a form. Ete refers to those previous
mentioned. The word ca indicates those not specifically mentioned. These forms
mentioned are amśas of the puruṣa (pumsaḥ) first described. Some of the amśas
are actual amśas, of two types: direct amśa forms of the Lord or portions of the
amśas. Others are called amśas because of being endowed with a portion of the
Lord’s śakti (śaktyāveśa). Others are the vibhūtis (kalāḥ). But he who was listed
as the twentieth avatāra, Kṛṣṇa, is Bhagavān. This means “the form of Bhagavān
who is the source of even the puruṣa is Kṛṣṇa alone.” It is said anuvādam
anuktvaiva na vidheyam udīrayed: without stating the subject the predicate
should not be supplied. Thus the meaning of kṛṣṇas tu bhagavān is that Kṛṣṇa
alone has the quality of being Bhagavān. He is the source of all avatāras. It does
not mean that Bhagavān manifests Kṛṣṇa. This is further explained by the word
svayam. Kṛṣṇa is Bhagavān himself (svayam), not manifested from Bhagavān
and not superimposed upon Bhagavān.

The doubt may arise, “Is he not included in the list of avatāras?” Paurvāparye
pūrva-daurbalyam prakṛtivad: in a list of items, the previous ones are weaker
than the later ones as in the case of prakṛti sacrifices. (Jaiminī Mīmāmśa-sūtra
6.5.54) Yady udgātā vicchidyād adakṣiṇena yajeta yadi pratihartā sarvasva-
dakṣiṇena: if the udgatā priest (chanter of Sāma Veda) drops with waist cloth of
the priest in front while circumambulating the fire after the sacrifice, the
sacrifice should be repeated, and no donation should be given. If the pratihartā
(chanter of Ṛg Veda) drops the waist cloth of the priest in front of him while
circumambulating the fire, the sacrifice should be repeated with full donation
given to the priest. If the two priests one after the other drop the waist cloth the
sacrifice must be repeated with full donation, according to the latter rule.
When two contradictory methods of atonement are described without any way of
combining them (eg if both udgatā and pratihartā fail to perform
circumambulation properly), the one mentioned later (in the same scripture) is
taken as the method.

Or the phrase kṛṣṇas tu invalidates the previous section. The same logic is used
in explaining the Upaniṣads according to Sankāra’s commentary on śruty-ādi-
balīyastvāc ca na bādhaḥ (Brahma-sūtra 3.3.50) Even though the words occurs in
another section on action, the words te ahite vidyācita are understood in the
section on the fire called manaścit. Also, not using the word Bhagavān elsewhere
at all, it is used in relation to Kṛṣṇa in SB 1.3.23

Though he is listed with the avatāras, Svayam Bhagavān, situated in his svarūpa,
sometimes becomes visible to all people, nourishing sweetness with his birth
pastimes etc., in order to cause intense astonishing bliss to his own associates. It
is said:
rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan
nānāvatāram akarod bhuvaneṣu kintu |
kṛṣṇaḥ svayam samabhavat paramaḥ pumān yo
govindam ādi-puruṣam tam aham bhajāmi ||

I worship the Supreme Lord Govinda who, though appearing in the worlds in
eternal forms such as Rāma and Nṛsimha with their characteristic powers, also
appears personally in the supreme form of Kṛṣṇa with the most attractive
pastimes. (Brahma-samhitā 5.39)

The word avatāra means forms of the Lord that descend into the material world.
Even Balarāma is accepted as Bhagavān because he helps Kṛṣṇa. The word tu
(but) distinguishes Bhagavān from the amśas and kalās and from the puruṣa
forms. Or the word tu is for emphasis. Sāvadhāraṇā śrutir balavati: a word used
for emphasis makes the word stronger. This means that Mahā-nārāyaṇa and
others are subordinate to Svayam Bhagavān.

The words pumṣaḥ and bhagavān are used in this verse to refer to statement at
the beginning of the chapter about the puruṣa and bhagavān. The word pumsaḥ is
similar to the word puruṣa at the beginning of the chapter. One word or a word
with the same sounds is used by the wise in order to eliminate any lack of clarity
in meaning in the first statement and the present verse. Similarly in the section
on jyotiṣṭoma sacrifice, the word jyoti is used to indicate jyotiṣtoma. Vasante
vasante ca jyotiśā yajeta: one should sacrifice every spring with a jyotiṣṭoma.
The followers of Madhva however have the word sva instead of the word ca in
their text. They thus say the meaning is “Those mentioned are avatāras. They are
the main form. What is their svarūpa? They are svāmśa and kalās. They are not
separated amśas like jīvas.”
svāmśaś cātha vibhinnāmśa iti dvedhāmśa iṣyate |
amśino yat tu sāmarthyam yat svarūpam yathā sthitiḥ ||
tad eva nāṇumātro’pi bhedaḥ svāmśāmśinoḥ kvacit |
vibhinnāmśo’lpa-śaktiḥ syāt kincit sāmarthya-mātra-yuk ||

There are two types of amśas: svāmśa and vibhinnāmśa. The svāmśa does not
differ at all from the amśī in powers, nature and position. The vibhinnāmśa has
little power and only some ability. (Varāha Purāṇa)
The following should be said. The amśa forms have the powers of the amśī.
They should be considered one entity. The example of the lake and many rivers
was given (SB 1.3.26). Because the source is ever undiminished, they also are
undiminished at all times. Thus since the Bhagavān is undiminished, so are his
amśas. But like the lake and the river, there is also difference. Since Vāsudeva
and Aniruddha are the same, sometimes it is stated that the manifestation of
Vāsudeva occurs through Aniruddha. This is however contrary to śruti. There
are differences between the avatārī (Kṛṣṇa) and the avatāra.

āsīnam urvyām bhagavantam ādyam

sankarṣaṇam devam akuṇṭha-sattvam
vivitsavas tattvam ataḥ parasya
kumāra-mukhyā munayo ’nvapṛcchan

One time the sages headed by Sanat-kumāra, being philosophically inquisitive,

with a desire to know the nature of Vāsudeva, asked questions to Sankarṣaṇa
who has indestructible knowledge, who was situated below Pātālaloka.

svam eva dhiṣṇyam bahu mānayantam

yad vāsudevābhidham āmananti
pratyag-dhṛtākṣāmbuja-kośam īṣad
unmīlayantam vibudhodayāya

Worshipping the form of Vāsudeva, his own shelter, who is praised by the wise,
Sankarṣaṇa slightly opened his lotus eyes concentrated deep in meditation, for
giving benefit to the sages. (SB 3.8.3-4)
Here it says that Vāsudeva is superior to Sankārṣaṇa. The phrase kṛṣṇas tu would
become meaningless if they were completely the same. The intention is made
clear with the words bhagavān svayam. The word svayam is made clear by
prakāśādivan naiva paraḥ: the avatāras are not like jīvas but are the Lord, just as
the sun and the fire fly are called light but are different from it. (Brahma-sūtra
2.3.44) This indicates that the amśī and amśa are different. Though they are
different from Bhagavān, Matsya and others are not like jīvas. Similarly the sun
and the fire fly are both amśas of light, but they are not the same. Thus since
difference has been proved, kṛṣṇas tu bhagavān svayam has been correctly
explained.

The second part of the verse indrārī vyakulam lokam mṛdayanti yuge yuge is not
connected with the first sentences since the word tu indicates a separate
statement and the words used complete the meaning by themselves. The word ca
instead of tu would also produce the same meaning. The previously mentioned
avatāras rescue (mṛdayanti) the planets afflicted by demons. More particulars
can be learned from Kṛṣṇa Sandarbha.
||1.3.29||
janma guhyam bhagavato ya etat prayato naraḥ |
sāyam prātar gṛṇan bhaktyā duḥkha-grāmād vimucyate ||

TRANSLATION
The pure person who chants with devotion the glories of the Lord’s appearance,
which is mysterious, becomes free from all sorrows.

The meaning is clear.

||1.3.30||
etad rūpam bhagavato hy arūpasya cid-ātmanaḥ |
māyā-guṇair viracitam mahadādibhir ātmani ||

TRANSLATION
This material realm, composed of the material guṇas and the elements from
mahat-tattva to earth and with the Paramātmā as its basis, is a material form of
the Lord who has a spiritual form of consciousness and is devoid of a material
form.

Having taught the direct forms of the Lord and the empowered forms as well, he
teaches about the form imposed on the Lord according to scriptures for worship.
This is a form of the universe made of māyā’s guṇas, not related to the form of
the Lord which is not related to matter (arūpasya). It is produced in jīva
(ātmani), by a relationship with the jīva, and not by relationship with
Paramātmā.

||1.3.31||
yathā nabhasi meghaugho reṇur vā pārthivo’nile |
evam draṣṭari dṛśyatvam āropitam abuddhibhiḥ ||

TRANSLATION
Just as unintelligent people attribute clouds to be the sky and particles of dust
are attributed to be the air, so unintelligent people see the universe, the visible
form of the Lord as the Lord.
What is this form? It will be described later (SB 2.1.26) with Pātāla constituting
its feet. Parts of the universe are imposed on the limbs of the Lord for worship.

||1.3.32||
ataḥ param yad avyaktam avyūdha-guṇa-vyūhitam |
adṛṣṭāśruta-vastutvāt sa jīvo yat punar-bhavaḥ ||

TRANSLATION
Superior to the gross universal form is that form which is invisible, devoid of the
specific bodily parts, since it cannot be seen or heard. This is like the subtle body
of the jīva, which in the instrument of rebirth for the jīva.

As there is a gross form of the universe, there is also a subtle form. That is
described in this verse. There is another form (param) other than the gross
form. It is very subtle (avyaktam) in form. The cause of its subtleness is that it is
invisible (adṛṣṭa). It is unseen by others and also unheard by others. This is
because qualities like sound etc. are difficult to detect (avyūdha). Because of
this form (yat), being an amśa of the Lord, the jīva takes repeated births. This
form is also made of material guṇas, as mentioned in verse 1.3.30. As with the
gross form, this form is imagined, for purposes of worship. It said:
amunī bhagavad-rūpe mayā te hy anuvarṇite
ubhe api na gṛhṇanti māyā-sṛṣṭe vipaścitaḥ
Neither of the above forms of the Lord, as just described unto you from the
material angle of vision, is accepted by the pure devotees of the Lord who know
him well. (SB 3.10.35)

||1.3.33||
yatreme sad-asad-rūpe pratiṣiddhe sva-samvidā |
avidyayātmani kṛte iti tad brahma-darśanam ||
TRANSLATION
When the gross and subtle material forms, which are impositions on the soul in
ignorance, are removed by the realization of the devotees, one can realize
brahman.

These forms are not related to the svarūpa of the jīva or Bhagavān. Brahman
described in the previous chapter is mentioned in two verses. The gross and
subtle forms are removed by svarūpa-jnāna of the jīva (sva-samvidā). These
forms are not situated in the ātmā, but imposed on the ātmā by ignorance.
Knowledge of svarūpa is not enough. The knowledge must take shelter of
Brahman. Realization of the jīva’s svarūpa, which negates as false the
relationship with māyā produced by ignorance becomes realization of Brahman
by ātmā’s identity with it. This is a special type of jivanmukta.
Prīti Sandarbha 4:

The characteristics of this impersonal liberation are described by Kapila in four

verses (SB 3.28.35-38).

muktāśrayam yarhi nirviṣayam viraktam

nirvāṇam ṛcchati manaḥ sahasā yathārciḥ
ātmānam atra puruṣo ’vyavadhānam ekam
anvīkṣate pratinivṛtta-guṇa-pravāhaḥ

When the mind of the foolish yogī, still under the shelter of the Lord, becomes
devoid of material objects and is detached from all material objects, that mind
suddenly gets tamed, just as a flame weakens without oil and wick. The jīva,
having destroyed misconceptions of his body, then sees Paramātmā without
coverings. (SB 3.28.35)
He does not enjoy because he is not covered by prārabdha-karmas at all. It is
said tatra ko mohaḥ kaḥ śoka ekatvam anupaśyata: for one who sees oneness in
all beings and attains him, what delusion can exist? (Īśopaniṣad 7)

||1.3.34||
yady eṣoparatā devī māyā vaiśāradī matiḥ |
sampanna eveti vidur mahimni sve mahīyate ||
TRANSLATION
When māya or ignorance weakens, the Lord bestows his mercy on the jīva. The
jīva becomes endowed with this treasure. The wise understand that, being
situated in this glorious position, this person is worthy of worship.
The final state of liberation, characterized by realization of Brahman, is
described. This shining (devī) knowledge (matiḥ), being situated as a jīvanmukta
(eṣā), bestowed by the Lord (is viśāradī). The function of māyā, which gives
vidyā, situated in sattva, become absent (uparatā). The wise understand that
with the extinction of this obstacle one is endowed with the bliss of Brahman.
He becomes highly revered (mahīyate) because of the wealth of his svarūpa
(mahimni).

||1.3.35||
evam ca janmāni karmāṇi hy akartur ajanasya ca |
varṇayanti sma kavayo veda-guhyāni hṛt-pateḥ ||
TRANSLATION
Thus, rejecting the two versions of the universal form, the wise glorify the
highest subject of the Vedas--the birth and birth and activities of the Supreme
Lord, who resides in the hearts of all beings (unlike the universal form), who has
no material birth and no material activities (unlike the jīva).

Having shown Bhagavān, realization of Brahman has been shown. “If realization
of Brahman gives liberation, why is kīrtana alone said to give liberation from
samsāra as in verse 1.3.29?”

Just as the wealth of realization of Brahman and the destruction of avidyā arise
as previously described, the wise describe the births and activities of the Lord of
the heart, who is beyond everyone’s intelligence, devoid of material birth and
activities. The birth and activities become the direct acquisition of the sādhakas,
when avidyā and realization of Brahman cease. This is the secret of the Vedas.
The Lord says:
janma karma ca me divyam evam yo vetti tattvataḥ
tyaktvā deham punar janma naiti mām eti so ’rjune
The inclination to attraction to the Lord arises with rejection of fixation in
Brahman for Śukadeva and others. (BG 4.9)
sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo
'py ajita-rucira-līlākṛṣṭa-sāras tadīyam
vyatanuta kṛpayā yas tattva-dīpam purāṇam
tam akhila-vṛjina-ghnam vyāsa-sūnum nato 'smi
Let me offer my respectful obeisances unto the son of Vyāsadeva, Śukadeva
Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no
distractions, became attracted to the pastimes of Kṛṣṇa and mercifully spread the
Bhāgavatam which describes Kṛṣṇa and reveals the rasa of his pastimes. (SB
12.12.69)

By concentration on the Lord as with Brahman, suffering ceases, and direct

realization of the Lord’s birth and activities takes place. Any different meaning
gives rise to difficulty of explaining the context of the statement.
||1.3.36||
sa vā idam viśvam amogha-līlaḥ
sṛjaty avaty atti na sajjate’smin |
bhūteṣu cāntarhita ātma-tantraḥ
ṣād-vargikam jighrati ṣad-guṇeśaḥ ||

TRANSLATION
The independent Lord, who has spotless pastimes, who has entered into all
beings, creates, maintains and destroys this universe. Being the master of the six
qualities, he contacts the six sense objects (sound, touch, form, taste, smell and
thought) without being affected.

The pure bliss of the Lord, devoid of material association is described. He who is
the lord of six great qualities (ṣad-guṇeśaḥ) deals with the six types of service,
since he is non-different from their variety. This refers to the happiness of the
devotees derived from bhakti.

tat te 'rhattama namaḥ stuti-karma-pūjāḥ

karma smṛtiś caraṇayoḥ śravaṇam kathāyām
samsevayā tvayi vineti ṣad-angayā kim
bhaktim janaḥ paramahamsa-gatau labheta

Therefore, O Supreme Personality of Godhead, the best of all persons to whom

prayers are offered, I offer my respectful obeisances unto you because without
rendering six kinds of devotional service unto You—offering prayers, dedicating
all the results of activities, worshiping you, working on your behalf, always
remembering your lotus feet and hearing about Your glories—who can achieve
that which is meant for the paramahamsas? (SB 7.9.50)

According to Prahlāda the Lord there are six types of service. The Lord seeks
out and tastes the happiness of prema bhakti arising from those actions. Verse 37
derides those who do not appreciate the Lord. Verse 38 and 39 describes the pure
bhakti necessary to realize the Lord and his activities.

||1.3.40||
idam bhāgavatam nāma purāṇam brahma-sammitam |
uttama-śloka-caritam cakāra bhagavān ṛṣiḥ |
niḥśreyasāya lokasya dhanyam svasty-ayanam mahat ||
TRANSLATION
The Suprreme Lord Vyāsa wrote the greatest, most auspicious Purāṇa called
Bhāgavatam, which bestows all human goals, is non-different from Kṛṣṇa, and
describes the activities and qualities of the Lord, for the highest benefit of the
world.

This verse shows Bhāgavatam to be the essence of all scripture because of its
descriptions of Kṛṣṇa’s pastimes. The work is equivalent to Kṛṣṇa himself,
parabrahman in human form (brahma-sammitam). Verse 43 also equates
Bhāgavatam with Kṛṣṇa as his form in Kali-yuga. The work contains all
puruṣārthas (dhanyam). It is thus most auspicious (svastyayanam) and the best
of all (mahat).

||1.3.41||
tad idam grāhayām āsa sutam ātmavatām varam |
sarva-vedetihāsānām sāram sāram samuddhṛtam ||

TRANSLATION
Vyāsa had his son Śukadeva, best of the self-controlled, study this scripture,
which is the very essence of all the Vedas and histories.

This Purāṇa filled with Kṛṣṇa’s pastimes was accepted by Śukadeva, guru for
persons realized in Brahman as the most excellent. This verse is an example of
the attraction for Kṛṣṇa’s birth and activities, mentioned in verse 35.
pariniṣṭhito 'pi nairguṇya uttama-śloka-līlayā
gṛhīta-cetā rājarṣe ākhyānam yad adhītavān
O saintly King, I was certainly situated perfectly in transcendence, yet I was still
attracted by the delineation of the pastimes of the Lord, who is described by
enlightened verses. (SB 2.1.9)

veda-gupto muniḥ kṛṣṇo yato 'ham idam adhyagām

hitvā sva-śiṣyān pailādīn bhagavān bādarāyaṇaḥ

The incarnation of Godhead Vedavyāsa, rejecting his disciples, headed by Paila,

instructed Śrīmad-Bhāgavatam to me because I was free from all material
desires. (SB 9.22.22)
Therefore the work filled with the Lord’s birth and activities will definitely
destroy all suffering, but will also bestow the highest benefit. It is thus the
essence of all Itihāsas and the Vedas.

||1.3.43||
kṛṣṇe sva-dhāmopagate dharma-jnānādibhiḥ saha |
kalau naṣṭa-dṛśām eṣa purāṇārko ’dhunoditaḥ ||

TRANSLATION
Though Kṛṣṇa left Dvārakā, arrived at Prabhāsa, and then disappeared along
with his six great qualities, this Purāṇa, another form of the sun, has now risen in
Kali-yuga for those who have lost their knowledge.

Bhāgavatam cannot be compared to other scriptures. It is another form of Kṛṣṇa.

Kṛṣṇa along with his eternal place of pastimes disappeared, along with
knowledge of the Lord and bhakti, the highest dharma. Dharma kaitava-
projjhitaḥ: this dharma is devoid of cheating (SB 1.1.2)

naiṣkarmyam apy acyuta-bhāva-varjitam

na śobhate jnānam alam niranjanam
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitam karma yad apy akāraṇam
Knowledge of self-realization, even though free from all material affinity, does
not look well if devoid of a conception of the Infallible [God]. What, then, is the
use of fruitive activities, which are naturally painful from the very beginning and
transient by nature, if they are not utilized for the devotional service of the Lord?
(SB 1.5.12)

For persons in Kali-yuga who are devoid of bhakti and knowledge of the Lord,
this Purāṇa is like the sun. Other scriptures may be compared to lamps. But
Bhāgavatam is like the sun. It has manifested as another form of Kṛṣṇa, since it
reveals bhakti and knowledge of Kṛṣṇa. Like the sun it stimulates the hearer.

Chapter Four
||1.4.5||
dṛṣṭvānuyāntam ṛṣim ātmajam apy anagnam
devyo hriyā paridadhur na sutasya citram |
tad vīkṣya pṛcchati munau jagadus tavāsti
strī-pum-bhidā na tu sutasya vivikta-dṛṣṭeḥ ||
TRANSLATION
The young women playing in the water, on seeing the clothed Vyāsa, pursuing
his naked son who had left home, became bashful and put on their clothing.
Vyāsa was astonished that they were not embarrassed when his naked son passed
by. When Vyāsa asked them the reason, they replied, “You make distinctions of
male and female and he does not. He has pure eyes.”

Vyāsadeva was clothed. The women should not have glanced as he approached,
regarding him as a person who should follow rules and should not have dressed
themselves. His son was devoid of clothing. They should have clothed
themselves. However, on seeing Vyāsa they clothed themselves. This
astonished Vyāsa. He though they must not have seen his son. Or perhaps they
looked at him with longing. Concluding that they must have seen him, he asked
them in order to destroy their concealing their feelings.

||1.4.7||
katham vā pāṇdaveyasya rājarṣer muninā saha |
samvādaḥ samabhūt tāta yatraiṣā sātvatī śrutiḥ ||

TRANSLATION
How did the conversation of Parīkṣit with Śukadeva arise, through which this
Vaiṣṇava scripture appeared?

Śrutiḥ here means the essence of the Vedas.

||1.4.8||
sa go-dohana-mātram hi gṛheṣu gṛha-medhinām |
avekṣate mahā-bhāgas tīrthī-kurvams tad āśramam ||

TRANSLATION
The great devotee would wait in the houses of married couples only as long as it
took to milk a cow, purifying the inhabitants by giving spiritual benefit.
He viewed (avekṣate) the houses. This however was only a semblance of
prārabdha-karma, since he was not at all attracted to family life. He was not
aware of distinctions between man and woman. By his pure nature he made the
places into tīrthas.

||1.4.13||
tat sarvam naḥ samācakṣva pṛṣṭo yad iha kincana |
manye tvām viṣaye vācām snātam anyatra chāndasāt ||
TRANSLATION
Please explain to us whatever I have asked you on this subject. I think that you
are most capable of explaining all subjects, except some portions of the Veda.

In this statement, Vedas and Purāṇas are considered different and non-different,
like brāhmaṇas and parivārakas. In Mādhyandina-śruti, the Vedas, Itihāsas and
Purāṇas are said to be without human authorship.

evam vā are ’sya mahato bhūtasya niḥśvasitam etad yad ṛgvedo yajurvvedaḥ
sāmavedo ’tharvvāngirasa itihāsaḥ purāṇam vidyā upaniṣad
The Ṛg, Yajur, Sāma and Atharva Vedas, the Itihāsas, Purāṇas and Upaniṣads are
the breathing of the Supreme Lord. (Bṛhad Āraṇyaka Upaniṣad 2.4.10)

The Purāṇas are mentioned in the recitation of Brahma-yajna (daily recitation of

the Vedas). The following is recited during that ritual. yad-brāhmaṇānītihāsa-
purāṇāni: the Brāhmaṇas, Itihāsas and Purāṇas. (Yajur Veda Āraṇyaka)

Here however chandas refers to works including the syllable om. Reciting these
works requires qualification. But there is also difference in pronunciation in the
Vedas. They require proper svara and lengthening of vowels. Sūta would avoid
those works, since he was not qualified for them.

There may arise a doubt that the Purāṇas are then inferior. But Bhāgavatam is
the highest fruit on the tree of all the Vedas. Everyone is qualified for studying it.
Śukadeva, the crest jewel of ātmārāmas, was absorbed in Bhāgavatam, which
contains more bhakti to the Lord than all sacrifices.
||1.4.14||
sūta uvāca—
dvāpare samanuprāpte tṛtīye yuga-paryaye |
jātaḥ parāśarād yogī vāsavyām kalayā hareḥ ||

TRANSLATION
Sūta said: Vyāsa was born in the womb of Satyavatī as a portion of the Lord
when the third part of Dvāpara-yuga arrived in the passing of yugas.

Trītiye yuga-paryaye means when the three yugas passed, and the third part of
Dvāparā had arrived, after Vaivasvata Manvantara had started. Paryaya means to
passing or lapsing according to Amara-koṣa.
||1.4.15||
sa kadācit sarasvatyā upaspṛśya jalam śuciḥ |
vivikta eka āsīna udite ravi-maṇdale ||

TRANSLATION
At one time, Vyāsa, performing ācamana with water from the Sarasvatī River,
being purified, sat alone in an isolated spot while the sun rose.

Vyāsa was situated in Badarikāśrama since Sarasvatī River is mentioned. It is

also called Śamyāprāśa.

||1.4.20||
ṛg-yajuḥ-sāmātharvākhyā vedāś catvāra uddhṛtāḥ |
itihāsa-purāṇam ca pancamo veda ucyate ||

TRANSLATION
He divided the Veda into the Ṛg, Yajus, Sāma and Atharvā. Histories and
Purāṇas are called the fifth Veda.

ṛg-vedam bhagavo’dhyemi yajur-vedam sāma-vedam ātharvaṇam caturtham

itihāsam purāṇam pancamam vedānām vedam

I studied the Ṛg Veda, Yajur, Veda, Sāma Veda, Atharva Veda, the Itihāsas and
Purāṇas, the fifth of Veda. (Chāndogya Upaniṣad 7.1.2, Sāma-kautumīya-śākhā)

vedān adhyāpayāmāsa mahābhārata-pancamān

He studied the Vedas and the Mahābhārata, the fifth Veda. (Mahābhārata
12.340.11)
Mahābhārata is considered equal to the Vedas, otherwise it would not be
included in the
list.
itihāsa-purāṇāni pancamam vedam īśvaraḥ
sarvebhya eva vaktrebhyaḥ sasṛje sarva-darśanaḥ
Brahmā, who has faces in all directions, created the fifth Veda composed of the
Purāṇas and Itihāsas from all of his mouths. (SB 3.12.39)

Sūta says in Vāyu Purāṇa:

eka āsīd yajur vedas tam caturdhā vyakalpayat |
cāturhotram abhūt tasmims tena yajnam akalpayat ||
ādhvaryavam yajurbhis tu ṛgbhir hotram tathaiva ca |
audgātram sāmabhiś caiva brahmatvam cāy atharvabhiḥ ||

There was one Yajur Veda. He divided it into four. Four priests arose. By that he
created sacrifice. The priests were the Adhvarya for the Yajur texts, the hotra for
the Ṛg texts, The udgātra for the Sāma texts and the Brahma for the Atharva
texts.

ākhyānaiś cāpy upākhyānair gāthābhir dvija-sattamāḥ |

purāṇa-samhitāś cakre purāṇārtha-viśāradaḥ ||
yac chiṣṭam tu yajurveda iti śāstrārtha-nirṇayaḥ |

O best of the brāhmaṇas! Knowledgeable of the meaning of the Purāṇas, Vyāsa

created all the Purāṇas and Mahābhārata, by describing the five elements,
ancient events and songs. This is the remnant of the Yajur Veda. This defines the
meaning of scripture. (Vāyu Purāṇa 60.21-22)
Skanda and Agni Purāṇas also state the same.

||1.4.21-22||
tatrarg-veda-dharaḥ pailaḥ sāmago jaiminiḥ kaviḥ |
vaiśampāyana evaiko niṣṇāto yajuṣām uta ||
atharvāngirasām āsīt sumantur dāruṇo muniḥ |
itihāsa-purāṇānām pitā me romaharṣaṇaḥ ||
TRANSLATION
For the Vedas, Paila became responsible for the Ṛg-veda, wise Jaimini chanted
the Sama-veda, Vaiśampāyana became learned in the Yajur-veda, the sage
Sumantu, inclined to incantations, became learned in the Atharva-veda and my
father Romaharṣaṇa became learned in the histories and Purāṇas.

Persons like Pippala should be included along with Vaiśampāyana.

Atharvāngirasām refers to the Atharva Veda.
||1.4.30||
bhārata-vyapadeśena hy āmnāyārthaś ca pradarśitaḥ |
dṛśyate yatra dharmādi strī-śūdrādibhir apy uta ||
tathāpi bata me daihyo hy ātmā caivātmanā vibhuḥ |
asampanna ivābhāti brahma-varcasy asattamaḥ ||
TRANSLATION
Through the Mahābhārata, in which dharma, artha, kāma and mokṣa for the
women, śūdras, what to speak of the higher castes, is seen, I have clearly shown
the meaning of the Vedas. But still, my soul situated in the body, though
powerful with austerity and knowledge by nature, appears incomplete and
inferior, even though endowed with power arising from studying the Vedas.

Though I was complete with knowledge etc. I felt as if I had not obtained some
treasure from the Lord (ātmanā). This is explained later by Nārada in SB
1.5.3.9. Another version has uśattama instead of asattamaḥ.

||1.4.31||
kim vā bhāgavatā dharmā na prāyeṇa nirūpitāḥ |
priyāḥ paramahamsānām ta eva hy acyuta-priyāḥ ||

TRANSLATION
Perhaps the path of bhakti pleasing to the most elevated devotees has not been
sufficiently described. And the elevated devotees alone are dear to the Lord.

He himself explains the reason for dissatisfaction. Devotees are dear to him.

Chapter Five
||1.5.3||
jijnāsitam susampannam api te mahad-adbhutam |
kṛtavān bhāratam yas tvam sarvārtha-paribṛmhitam ||

TRANSLATION
You wrote the most astonishing Mahābhārata, complete with all instructions on
artha, dharma, kāma and mokṣa. All that one desires to know is presented
perfectly in this work.
Matsya Purāṇa says something contrary:
aṣṭādaśa-purāṇāni kṛtvā satyavatī-sutaḥ |
bhāratākhyānam akhilam cakre tad-upabṛmhitam ||;

Having written the eighteen Purāṇas, Vyāsa wrote Mahābhārata, filled with the
same contents.
One sees a solution to the contradiction in the seventh chapter:

sa samhitām bhāgavatīm kṛtvānukramya cātma-jam

śukam adhyāpayām āsa nivṛtti-niratam muniḥ

Having already made the Bhāgavatam, the sage Vyāsa revised it and taught it to
his son Śukadeva who had realized brahman. (SB 1.7.8)

He first wrote the contents in general. After instructions from Nārada, he

organized it according to his instructions (anukramya).

||1.5.8||
śrī-nārada uvāca—
bhavatānudita-prāyam yaśo bhagavato ’malam |
yenaivāsau na tuṣyeta manye tad darśanam khilam ||
TRANSLATION
Nārada said: You have not sufficiently described the glories of the spotless Lord
Kṛṣṇa. Because your mind could never be satisfied with Vedānta, I think that
writing the Vedānta-sūtras is insufficient.

I think writing Brahma-sūtras is insufficient since it lacks descriptions of Kṛṣṇa’s

glories and instead presents brahma-jnāna. It lacks a presentation of the full
entity called Bhagavān.

||1.5.9||
yathā dharmādayaś cārthā muni-varyānukīrtitāḥ |
na tathā vāsudevasya mahimā hy anuvarṇitaḥ ||
TRANSLATION
O venerable sage! You have not repeatedly described the glories of Vāsudeva
Kṛṣṇa to the extent that you have glorified dharma, artha, kāma and mokṣa.
You have not glorified Kṛṣṇa as much as (tathā) you glorified dharma etc.

||1.5.10||
na yad vacaś citra-padam harer yaśo
jagat-pavitram pragṛṇīta karhicit |
tad vāyasam tīrtham uśanti mānasā
na yatra hamsā niramanty uśik-kṣayāḥ ||
TRANSLATION
Works whose attractive verses do not sing at all the glories of the Lord, which
purify not only the author but the whole world, are considered by the devotees
who have captured the mind of the Lord to be the place for crows, in which
swans, living in pleasant lakes, take no enjoyment at all.

The work has no relationship with Kṛṣṇa. It is heavily criticized. Words which
do not glorify the Lord even a little bit (pra-gṛnīta) at any place in the work
(karhicit) are the place of crows.

||1.5.11||
tad-vāg-visargo janatāgha-viplavo
yasmin prati-ślokam abaddhavaty api |
nāmāny anantasya yaśo ’nkitāni yac
chṛṇvanti gāyanti gṛṇanti sādhavaḥ ||

TRANSLATION
The use of words in which, though not perfectly composed, there are the names
of the Lord and descriptions of his glories which devotes hear, sing, and again
receive, destroys the sins of all people.

Now the opposite is stated. Having praised the glories of the Lord, statements of
glorification are praised. Use of words by ordinary people, containing the Lord’s
names destroy sin. Though the descriptions (prati-ślokam) may not perfecting
express the meaning, giving only some understanding, they contain the names of
the Lord, which to a small degree describe the Lord’s glories. They are not
skillful in describing the Lord. Just chanting in nāmābhasa destroys all sins.
Such is the power of the name of the Lord that devotees performing sādhana,
devoid of cheating desires, absorbed in the highest bliss, cultivate in various
ways (such as hearing and singing) the glories of the Lord, which are filled with
elementary use of words.
||1.5.12||
naiṣkarmyam apy acyuta-bhāva-varjitam
na śobhate jnānam alam niranjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitam karma yad apy akāraṇam ||

TRANSLATION
Even the stage of jnāna without the bondage of karma is not glorious if it is
devoid of bhakti to the Supreme Lord. What is the use of having destroyed
ignorance? What then to speak of sakāma-karma which causes suffering, both
during practice and at the stage perfection, and niṣkāma-karma, when not offered
to the Lord?

Since brahma-jnāna is inferior to bhakti characterized by describing the Lord’s

glories, sakāma and niṣkāma karma are definitely less. That is expressed in this
verse.

||1.5.15||
jugupsitam dharma-kṛte ’nuśāsataḥ
svabhāva-raktasya mahān vyatikramaḥ |
yad-vākyato dharma itītaraḥ sthito
na manyate tasya nivāraṇam janaḥ ||

TRANSLATION
You have created a great disturbance by teaching a condemned subject to people
attached to material enjoyment in order to make them accept dharma. Thinking
that what you have taught is real dharma, they do not consider giving it up.

Describing in detail kāmya-karma, which is criticized by Bhārata and others and

which make glories of the Lord secondary, produces complete attachment to
those karmas in the people. That is expressed in this verse. You have taught
(śāsataḥ) kāmya-karma, which is always (anu) condemned (jugupsitam), in order
to lead the people to bhakti, to produce niṣkāma-dharma leading to bhakti
(dharma-kṛte), to people full of material desires by their nature, from
beginningless impressions of senses objects (svabhāva-raktasya).
In spreading this teaching, this will produce great injustice (mahān vyatikramaḥ)
to the Vedas by ignoring the real meaning of the Vedas. But the fault is not with
some person who constantly speaks badly after hearing a little, with great
attachment to enjoyment, but with you. How could you speak such words?
“Does one not see such absorption in kāmya-karma even in the Vedas?” That is
explained in the second part of the verse. From such explanations, people
become fixed in the idea that dharma is different from the Vedas which are
difficult to understand, what to speak of the Purāṇas and Itihāsas numbering in
the millions in Brahma-loka, which were compiled by Vyāsa by his will. They
do not think of giving those ideas up as false explanations, even though such
explanations are meagre in comparison to many explanations to the contrary.
Since one sees even your disciples like Jaiminī making other ascertainments,
giving up dharma either pravṛtti or nivṛtti dharma, you should describe only the
glories of the Lord, which attains what is desirable--destroying all misfortunes.

nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-’bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt

Except for a killer, what person would ever cease hearing glorification of the
qualities of the famous Lord, sung profusely by liberated souls, by persons
desiring relief from material suffering, and by persons desiring pleasure for the
ear and mind? (SB 10.1.4)

na buddhi-bhedam janayed ajnānām karma-sanginām |

joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran ||

The wise man should not disturb the intelligence of the ignorant attached to
results of their work. Engaging in all work with detachment, the wise man
should engage them in activity. (BG 3.26)

This is a statement concerning teaching of jnāna, not the glories of bhakti.

Ajita says:

svayam niḥśreyasam vidvān na vakty ajnāya karma hi |

na rāti rogiṇo’pathyam vānchato ‘pi bhiṣaktamaḥ ||

One who knows the highest good will never instruct a foolish person to engage
in material enjoyment, just as an experienced physician does not give his patient
food injurious to his health, even if the patient desires it. (SB 6.9.50)
All people should be taught the highest faith.
||1.5.16||
vicakṣaṇo ’syārhati veditum vibhor
ananta-pārasya nivṛttitaḥ sukham |
pravartamānasya guṇair anātmanas
tato bhavān darśaya ceṣṭitam vibhoḥ ||
TRANSLATION
The wise person, giving up material happiness, can realize the happiness of the
Lord who is beyond measure and then take to bhakti, setting an example for
others. Describe the pastimes of the Lord for those materialists who are pushed
by the guṇas of matter.

He teaches clearly the glories of the Lord previously mentioned. You are
intelligent (vicakṣaṇaḥ). O powerful one (vibho). Because you are intelligent
you should know about happiness related to the Lord (vibhoḥ)—bhakti. Because
of this (tataḥ), you should speak about the pastimes of the Lord to persons
devoid of spiritual intelligence (anātmanaḥ) pursuing material happiness,
influenced by the sense objects (guṇaiḥ)

nivṛtta-tarṣair upagīyamānād
bhavauṣadhāc chrotra-mano-’bhirāmāt
ka uttamaśloka-guṇānuvādāt
pumān virajyeta vinā paśughnāt

Except for a killer, what person would ever cease hearing glorification of the
qualities of the famous Lord, sung profusely by liberated souls, by persons
desiring relief from material suffering, and by persons desiring pleasure for the
ear and mind? (SB 10.1.4)
By attaining that spiritual happiness easily they can give up material happiness.
Another version has bhavan in the vocative. O respected person! The person
who is intelligent should know the happiness of bhakti, after performing worship
and giving up material enjoyment.
Śukadeva’s main qualification is stated as follows:

sa samhitām bhāgavatīm kṛtvānukramya cātma-jam |

śukam adhyāpayām āsa nivṛtti-niratam muniḥ ||

Having already made the Bhāgavatam, the sage Vyāsa revised it and taught it to
his son Śukadeva who had realized Brahman. (SB 1.7.8)

hitvā sva-śiṣyān pailādīn bhagavān bādarāyaṇaḥ

mahyam putrāya śāntāya param guhyam idam jagau
The incarnation of Godhead Vedavyāsa, ignoring his disciples headed by Paila,
instructed Śrīmad-Bhāgavatam to me because I was free from all material
desires. (SB 9.22.23)

However according to nivṛtta-tarṣaiḥ one should benefit even persons engaged in

material activities by showing the activities of the Lord.

||1.5.17||
tyaktvā sva-dharmam caraṇāmbujam harer
bhajann apakvo ’tha patet tato yadi |
yatra kva vābhadram abhūd amuṣya kim
ko vārtha āpto ’bhajatām sva-dharmataḥ ||

TRANSLATION
If a person having given up his duties in varṇāśrama, begins the worship of the
Lord’s lotus feet, and happens to deviate or not reach perfection, there is no
misfortune for him at all in the future. But what does the person who follows all
duties of varṇāśrama but does not worship the Lord gain?
This verse shows that even giving up sva-dharma is not a fault. A person who
gives up his dharma and worships the Lord does not incur sin (abhadram).

devarṣi-bhūtāpta-nṛṇām pitriiṇām
na kinkaro nāyam ṛṇī ca rājan
sarvātmanā yaḥ śaraṇam śaraṇyam
gato mukundam parihṛtya kartam
O King! One who has given up all varṇāśrama duties and has taken full shelter
of the lotus feet of Mukunda, who offers shelter to all, is not a debtor to or
servant of the devatās, great sages, ordinary living beings, relatives or Pitṛs. (SB
11.5.41)
If he is not qualified to attain the Lord by short lifespan or attains the Lord in
another body because of offense (Citraketu) or acts as a fool (Bhārata), and even
when he does not have bhakti, his rejection of sva-dharma is not a fault, since
bhakti’s impressions remain uninterrupted. In any circumstance, there is no fault
or sin. What is the gain for non-devotees? At all times it is impermanent.

||1.5.18||
tasyaiva hetoḥ prayateta kovido
na labhyate yad bhramatām upary adhaḥ |
tal labhyate duḥkhavad anyataḥ sukham
kālena sarvatra gabhīra-ramhasā ||
TRANSLATION
The wise man strives for that happiness which is not attained by jīvas wandering
from Brahma-loka to the lowest species. Material happiness is attained in all
cases without endeavor, by the law of karma, just like distress, through the force
of fast moving time.

The wise person strives for that which is valuable. What is attained by karma is
only a dull imitation of what is really valuable. Whatever is attained is
temporary. Therefore one should not strive for it by karmas. That happiness or
distress is attained through enjoyment of previous karmas (kālena).

||1.5.19||
na vai jano jātu kathancanāvrajen
mukunda-sevy anyavad anga samsṛtim |
smaran mukundānghry-upagūhanam punar
vihātum icchen na rasa-graho janaḥ ||

TRANSLATION
Oh! The person who serves Mukunda will never under any condition return to
the material world, unlike practitioners of other processes. Remembering the
embrace of the Lord’s lotus feet, eager for that taste he has experienced, he will
not desire to give up those feet again.

“Is not the goal of human life just to destroy samsāra?” That also happens.
Details are given. The person eager for the rasa of bhakti never returns to
samsāra.
tri-bhuvana-vibhava-hetave 'py akuṇṭha-
smṛtir ajitātma-surādibhir vimṛgyāt
na calati bhagavat-padāravindāl
lava-nimiṣārdham api yaḥ sa vaiṣṇavāgryaḥ

He, whose remembrance is not lured by dominion over the three worlds, and
who does move for half a minute or half a second from the Lord’s lotus feet
which are sought by the devatās who also meditate on the Lord, is the best of
devotees. (SB 11.2.53)
na pārameṣṭhyam na mahendra-dhiṣṇyam
na sārvabhaumam na rasādhipatyam
na yoga-siddhīr apunar-bhavam vā
mayy arpitātmecchati mad vinānyat

One who has fixed his consciousness on me desires neither the position or abode
of Brahmā or Indra, nor an empire on the earth, nor sovereignty in the lower
planetary systems, nor the eightfold perfection of yoga, nor liberation. Such a
person desires me alone. (SB 11.14.14)

||1.5.20||
idam hi viśvam bhagavān ivetaro
yato jagat-sthāna-nirodha-sambhavāḥ |
tad dhi svayam veda bhavāms tathāpi te
prādeśa-mātram bhavataḥ pradarśitam ||

TRANSLATION
This universe is the Lord but the Lord is also different from the universe for
from him arises the maintenance, destruction and creation of the universe. You
know this naturally since you are an avatāra of the Lord. Thus I have shown to
you a small portion of bhakti and knowledge concerning the Lord’s power.

“It is said in śruti that everything is Brahman. Brahman is also one form of
Bhagavān. How can Bhagavān be everything?” This verse answers.

This universe is like Bhagavān but not Bhagavān, since he is different from it
(itaraḥ). How is the universe like Bhagavān, and yet Bhagavān is different from
it? By him the universe is created, maintained and destroyed. It is considered as
some portion of the Lord since it is his effect. But since the Lord is the cause, he
is considered different. Śruti says na tat-samaś cābhyadhikaś ca dṛśyate: no one
is equal to or greater than the Lord. (Śvetāśvatara Upanisad) Since you are
omniscient, you also know the reasons for your dissatisfaction. But I have
shown you a little of this. The differing explanation given in Paramātma
Sandarbha is not so acceptable.

||1.5.21||
tvam ātmanātmānam avehy amogha-dṛk
parasya pumsaḥ paramātmanaḥ kalām |
ajam prajātam jagataḥ śivāya tan
mahānubhāvābhyudayo ’dhigaṇyatām ||
TRANSLATION
You possess useful knowledge! Please understand spontaneously that you were
born as a portion of the supreme person, paramātmā, for the benefit of the world.
Therefore please describe the glories of the all powerful Lord.

O you who possess perfect knowledge! Understand by yourself that you are an
amśa of the supreme Lord. Understand also the Lord who, though unborn
(ajam), has appeared (prajātam) as Kṛṣṇa. Understanding both these facts, the
pastimes (abhyudayaḥ) of Kṛṣṇa, who shows greater powers than all the avatāras
and their sources, should be described (adhigaṇyatām). Though you are also the
Lord, do not show māyā, your form of ignorance.

||1.5.26||
tatrānvaham kṛṣṇa-kathāḥ pragāyatām
anugraheṇāśṛṇavam manoharāḥ |
tāḥ śraddhayā me ’nupadam viśṛṇvataḥ
priya-śravasy anga mamābhavad ruciḥ ||

TRANSLATION
By the mercy of the sages who were chanting about the attractive pastimes of
Kṛṣṇa daily, I heard about Kṛṣṇa in that place with āsakti. Hearing constantly, I
then developed rati for Kṛṣṇa.

They sang about Kṛṣṇa’s birth and other pastimes.

yena yenāvatāreṇa bhagavān harir īśvaraḥ
karoti karṇa-ramyāṇi mano-jnāni ca naḥ prabho
yac-chṛṇvato ’paity aratir vitṛṣṇā
sattvam ca śuddhyaty acireṇa pumsaḥ
bhaktir harau tat-puruṣe ca sakhyam
tad eva hāram vada manyase cet
O Lord! Hearing about the Lord – who is full of all qualities, who is the
destroyer of suffering and the attractor of the senses, who through his appearance
causes pleasure to the ears and great attraction to the mind – destroys all
disinterest in the topics about him and all thirst for material enjoyment, and
produces prema for the attractive Lord and friendship with the devotees. Please
speak of the Lord’s pastimes if you think I am qualified. (SB 10.7.1-2)

I developed rati for the glories of the Lord dear to all people (priya-śravasi).

||1.5.27||
tasmims tadā labdha-rucer mahā-mate
priyaśravasy askhalitā matir mama |
yayāham etat sad-asat sva-māyayā
paśye mayi brahmaṇi kalpitam pare ||

TRANSLATION
Having attained an excellent taste for the Lord, my intelligence did not waver
from the Lord. By my intelligence, I directly experienced that individual and
totality of jīvas created by the Lord’s material energy were fixed only in the
Supreme Lord.

Seeing the falsity of material projections, I contemplated the form and qualities
of the Lord. This is expressed in two verses. By that concentration I knew the
universe containing individual jīvas and the mass of jīvas, produced by the māyā
of the Lord, to be made by the Lord’s māyā to be fixed in the individual jīvas
and I understood the universe with the totality of jīvas made to be fixed in
Brahman (pare). My relationship with these aspects of the universe no longer
remained.
||1.5.28||
ittham śarat-prāvṛṣikāv ṛtū harer
viśṛṇvato me ’nusavam yaśo ’malam |
sankīrtyamānam munibhir mahātmabhir
bhaktiḥ pravṛttātma-rajas-tamopahā ||

TRANSLATION
In this way, for the two seasons of monsoon and autumn, I constantly heard the
pure glories of the Lord chanted by the generous sages. I then developed prema,
which destroys rajas and tamas in the jīvas.
What was his activities? Bhakti or rati which destroys rajas and tamas
manifested. It constantly existed like a river (pra-vṛttāḥ).

||1.5.29-30||
tasyaivam me ’nuraktasya praśritasya hatainasaḥ |
śraddadhānasya bālasya dāntasyānucarasya ca ||
jnānam guhyatamam yat tat sākṣād bhagavatoditam |
anvavocan gamiṣyantaḥ kṛpayā dīna-vatsalāḥ ||
TRANSLATION
Though I was a boy, I had developed prema for the Lord. I was humble, sinless,
filled with faith, sense-controlled, and was willing to serve. The sages, most
affectionate to the fallen, as they were about to depart, taught me the most
confidential knowledge of pure bhakti, which was taught by the Lord himself.

After that they taught me something else, the highest secret. This refers to the
catuḥ-ślokī filled with jnāna and vijnāna, since those verse known as secret teach
only bhakti. These verses came from the Lord originally.

purā mayā proktam ajāya nābhye

padme niṣaṇṇāya mamādi-sarge
jnānam param man-mahimāvabhāsam
yat sūrayo bhāgavatam vadanti

Previously at the beginning of creation, I spoke to Brahmā sitting on his lotus in

lake of my navel the highest knowledge--which reveals my pastimes, and which
the devotees call the four essential verses of Bhāgavatam. (SB 3.4.13)
These verses concerning bhakti were more secret that brahma-jnāna.

||1.5.31||
yenaivāham bhagavato vāsudevasya vedhasaḥ |
māyānubhāvam avidam yena gacchanti tat-padam ||

TRANSLATION
By this knowledge I understood the influence of the spiritual and material
energies of the creator Lord Vāsudeva. By this understanding the devotees attain
the Lord’s abode.

I understood māyā (māyānubhavam), with negative meaning. However, māyā

according to me refers to the cit-śakti, with a positive meaning. Through the cit-
śakti the devotees attain the Lord’s lotus feet, directly serving the Lord with the
highest affection. This is explained in verse 39 and one sees the highest
perfection he attained as Nārada.

||1.5.32||
etat samsūcitam brahmams tāpa-traya-cikitsitam |
yad īśvare bhagavati karma brahmaṇi bhāvitam ||
TRANSLATION
O brāhman! They indirectly explained the destruction of the three types of
miseries, in which actions are offered to Paramātmā, Bhagavān and the
impersonal brahman.

Through the story of Nārada, it was stated that the highest good is hearing the
glories of the Lord from a great devotee having no material attachments. It was
stated in verse 22 as well that descriptions of the Lord produce perfection of
austerity and study etc. By hearing those descriptions, the Lord makes his
appearance to persons who are attached to him. In order to establish the Lord’s
glories generally, he glorifies activities offered to three forms of the highest
tattva, Paramātmā (īśvara), Bhagavān or Brahman in three verses. The
knowledge was described by knowers of scripture (samśūcitam).

||1.5.34||
evam nṛṇām kriyā-yogāḥ sarve samsṛti-hetavaḥ |
ta evātma-vināśāya kalpante kalpitāḥ pare ||

TRANSLATION
In the same way, all types of karma-yoga performed by men, which are normally
causes of continued rebirth in this world, are able to destroy karma when offered
to the Supreme Lord.

Ātmā-vināśāya means destroying types of karma.

||1.5.35||
yad atra kriyate karma bhagavat-paritoṣaṇam |
jnānam yat tad adhīnam hi bhakti-yoga-samanvitam ||

TRANSLATION
That knowledge which arises from karma, which is pleasing to the Lord because
of being offered to him, is endowed with bhakti.
The Lord who is very satisfied is highly glorified. Bhakti-yoga refers to hearing
and chanting about the Lord. That bhāgavata knowledge endowed with bhakti-
yoga is dependent on bhakti. That means such knowledge is the definite result.

||1.5.36||
kurvāṇā yatra karmāṇī bhagavac-chikṣayāsakṛt |
gṛṇanti guṇa-nāmāni kṛṣṇasyānusmaranti ca ||
TRANSLATION
When those engaged in karma continuously perform those activities according to
the instruction of the Lord, they also chant and remember the qualities and
names of Kṛṣṇa.

How is this done? This verse answers. The Lord teaches this in statements like
yat karoṣi yad aśnāsi (BG 9.27). Persons doing activities to please the Lord do
them constantly with natural taste. Examples are Śaunaka and others.

||1.5.37||
om namo bhagavate tubhyam vāsudevāya dhīmahi |
pradyumnāyāniruddhāya namaḥ sankarṣaṇāya ca ||

TRANSLATION
I offer respects to you, Bhagavān Kṛsṇa. Let us respect Vāsudeva, Pradyumna,
Aniruddha and Saṇkarṣaṇa (Balarāma) in our minds.

He teaches a mantra he obtained in this life from Nārāyaṇa, the speaker of

Pancarātra, starting with om. The devatā of the mantra is Bhagavān with four
forms. Vāsudeva and Sankarṣaṇa are in the middle to the left and right sides.
Pradyumna is to the right of Sankarṣaṇa. Aniruddha is to the left of Vāsudeva.
In the verse the order is opposite (with Sankarṣaṇa coming last) to show how
they surround Kṛṣṇa. As Kṛṣṇa’s son and grandson, Pradyumna and Aniruddha
are placed close (to Vāsudeva).
||1.5.38||
iti mūrty-abhidhānena mantra-mūrtim amūrtikam |
yajate yajna-puruṣam sa samyag darśanaḥ pumān ||

TRANSLATION
Using this mantra indicating the four forms, one worships the deity who is the
subject of the dhyāna-mantra, the Lord contemplated during worship. That
person is worthy of being seen.
One worships the Lord, the form described in the mantra (mantra-mūrtim), a
form devoid of matter (amūrtikam). The form to be contemplated during worship
(yajna-puruṣam), who is seen directly (darśanaḥ pumān). He is not like
Brahman, which is not seen.

||1.5.39||
imam sva-nigamam brahmann avetya mad-anuṣṭhitam |
adān me jnānam aiśvaryam svasmin bhāvam ca keśavaḥ ||

TRANSLATION
O brāhmana! The Lord, knowing that I had undertaken the highest instructions
given by him, gave me realization of himself, then powerful siddhis, and finally
prema for him.

He knew I had undertaken instructions which were his confidential supreme

knowledge (sva-nigamam). First he gave me realization of himself (jnānam),
then powers aṇima (aiśvaryam), then prema to him (bhāvam) since he was
unattached to those two.

||1.5.40||
tvam apy adabhra-śruta viśrutam vibhoḥ
samāpyate yena vidām bubhutsitam |
prākhyāhi duḥkhair muhur arditātmanām
sankleśa-nirvāṇam uśanti nānyathā ||

O omniscient Vyāsa! Explain the glories of Kṛṣṇa, by which the curiosity of

persons already having so much knowledge will be satisfied. The wise do not
consider that there is any other way to destroy the afflictions of the jīvas
tormented by suffering.
Since all I attained was caused by hearing about the Lord’s qualities and hearing
about the Lord is the highest result of all activities like austerity etc. you should
explain the Lord’s glories.

Chapter Six
||1.6.1||
sūta uvāca—
evam niśamya bhagavān devarṣer janma karma ca |
bhūyaḥ papraccha tam brahman vyāsaḥ satyavatī-sutaḥ ||

TRANSLATION
Sūta said: O brāhmaṇa Śaunaka! The powerful Vyāsa, son of Satyavatī, after
hearing about Nārada’s birth and activities, again asked him questions.
Sūta again asks to get detailed knowledge.

||1.6.2||
vyāsa uvāca—
bhikṣubhir vipravasite vijnānādeṣṭṛbhis tava |
vartamāno vayasy ādye tataḥ kim akarod bhavān ||

TRANSLATION
Vyāsa said: When the mendicants who had taught you that knowledge departed,
being of young age, what did you do?

When the mendicants departed in a special manner (vipravāse), what did you
do?

||1.6.3||
svāyambhuva kayā vṛttyā vartitam te param vayaḥ |
katham cedam udasrākṣīḥ kāle prāpte kalevaram ||

TRANSLATION
Son of Brahmā! How did you spend the rest of your life? In what manner did
you give up that body as the son of the maidservant at the time of death?

In what manner did you give up the body you were possessing at that time
(idam)?

||1.6.17||
dhyāyataś caraṇāmbhojam bhāva-nirjita-cetasā |
autkaṇṭhyāśru-kalākṣasya hṛdy āsīn me śanair hariḥ ||
TRANSLATION
As I meditated on the lotus feet of the Lord with a mind conquered by prema,
with tears in my eyes from longing, step by step the Lord made his appearance in
my mind.
By meditating, gradually the Lord appeared in my heart, by fragrance, then
sound, then sight etc.

||1.6.22||
hantāsmin janmani bhavān mā mām draṣṭum ihārhati |
avipakva-kaṣāyāṇām durdarśo ’ham kuyoginām ||

TRANSLATION
Oh! In this body you will not be able to see me again. But lax practitioners who
still have some contamination cannot see me at all.

It was said bhaktiḥ pravṛttātma-rajas-tamopahā: I then developed prema, which

destroys rajas and tamas in the jīvas. (SB 1.5.28) He had sattvika
contamination such as attachment to living in the forest.

vanam tu sāttviko vāso grāmo rājasa ucyate

tāmasam dyūta-sadanam man-niketam tu nirguṇam

Residence in the forest is in the mode of goodness, residence in a town is in the

mode of passion, residence in a gambling house displays the quality of
ignorance, and residence in a place where I reside is beyond the guṇas. (SB
11.25.25)
The Lord did not appear, in order increase his longing.
||1.6.22||
sakṛd yad darśitam rūpam etat kāmāya te ’nagha |
mat-kāmaḥ śanakaiḥ sādhu sarvān muncati hṛc-chayān ||
TRANSLATION
O sinless Nārada! I showed myself once to produce a desire in you to see me.
The devotee so desiring me gradually becomes freed of all material desires.

That is explained in this verse. By that longing, the contamination will be

destroyed. Hṛc-chayān means “other desires.”

||1.6.23||
sat-sevayādīrghayāpi jātā mayi dṛdhā matiḥ |
hitvāvadyam imam lokam gantā maj-janatām asi ||
TRANSLATION
By serving the devotees for even a short time, your intelligence became firmly
fixed in me. When you give up this body of low birth, you will become my
associate.

He previously stated his mind became fixed in the Lord (askhalita-matiḥ --SB
1.5.27). The result is described in this verse.
||1.6.24||
matir mayi nibaddheyam na vipadyeta karhicit |
prajā-sarga-nirodhe ’pi smṛtiś ca mad-anugrahāt ||

TRANSLATION
Your intelligence being absorbed in me will never be destroyed. Even at the time
of creation and destruction of the living entities, by my mercy, your memory of
the previous kalpa will not be destroyed.

“What is to be done when that intelligence is later destroyed?” The intelligence

will never be destroyed. What to speak of your memory concerning your
previous birth.

||1.6.27||
nāmāny anantasya hata-trapaḥ paṭhan
guhyāni bhadrāṇi kṛtāni ca smaran |
gām paryaṭams tuṣṭa-manā gata-spṛhaḥ
kālam pratīkṣan vimado vimatsaraḥ ||

TRANSLATION
Giving up shyness, I began to chant the names of the unlimited Lord, and to
remember his most excellent, hidden pastimes. I wandered the earth with
satisfied mind, without material desires, without pride or selfishness, waiting for
that time.
He remembered, according to his qualification, but did not publicly reveal Kṛṣṇa
excellent pastimes which were confidential (guhyāni), pastimes at the highest
level of prema with the gopīs. Being satisfied in mind, devoid of other desires,
more than previously being without pride or selfishness. I remained, waiting for
the time of his mercy (kālam).

||1.6.28||
evam kṛṣṇa-mater brahman nāsaktasyāmalātmanaḥ |
kālaḥ prādurabhūt kāle tadit saudāmanī yathā ||

TRANSLATION
O brāhmaṇa Vyāsa! Concentrating only on Kṛṣṇa, not attached to material
enjoyment and pure in mind, the time of receiving my spiritual body occurred
simultaneously with that of giving up my material body, like lightning flashing
simultaneously with lightning.
The time of mercy (kālaḥ) arrived (prādurabhūt) when the prārabdha-karmas
were destroyed (kale). Receiving the spiritual body was like a lightning flash
(tadit-saudāminī) which occurs simultaneously with destruction of a drought.
The repetition of words meaning the same thing (tadit-saudāminī) is like the
word go-balivardha.

||1.6.29||
prayujyamāne mayi tām śuddhām bhāgavatīm tanum |
ārabdha-karma-nirvāṇo nyapatat pānca-bhautikaḥ ||

TRANSLATION
Having been awarded a transcendental body befitting an associate of the Lord,
the body made of five material elements, with karmas relating to the present
body, fell away.

Having attained a body which was portion of the Lord’s effulgence (bhāgavatīm)
and untouched by matter (śuddham), his present body as well as his subtle body
fell away since, being fixed in the Lord, his prārabdha-karma also was
destroyed. Śrīdhara Svāmī agrees with this, saying he attained a pure eternal
condition without prārabdha-karma, having the body of the Lord’s associate.

||1.6.30||
kalpānta idam ādāya śayāne ’mbhasy udanvataḥ |
śiśayiṣor anuprāṇam viviśe ’ntar aham vibhoḥ ||

TRANSLATION
At the end of the kalpa when Brahmā withdrew the universe with his breathing, I
entered into Brahmā who desired to sleep in Nārāyaṇa, who was lying in the
water of the only ocean.
Entering Brahmā was a pastime only.

||1.6.31||
sahasra-yuga-paryante utthāyedam sisṛkṣataḥ |
marīci-miśrā ṛṣayaḥ prāṇebhyo ’ham ca jajnire ||
TRANSLATION
At the end of thousand yuga cycles, Brahmā awoke and Marīci, other sages and I
appeared from the senses of Brahmā, who desired to create the universe again.

Sahasra-yuga means a thousand yuga cycles of four yugas. Jajnire should

actually be jajnimahe. Just as Marīci and others awoke from sleep at the end of
Brahmā’s night, Nārada also awoke. This is called their birth. One should
consider that Nārada is eternal in all times in all Vaikuṇṭhas. Though he cannot
really take birth, sometimes a special jīva with great fortune attains a form of
eternal Nārada (sārūpyam) and then he appears in this manner.

||1.6.32||
antar bahiś ca lokāms trīn paryemy askandita-vrataḥ |
anugrahān mahā-viṣṇor avighāta-gatiḥ kvacit ||

TRANSLATION
With continuous worship of the Lord, by the grace of Mahā-viṣṇu, I travel
outside and inside the universe with no obstacles at all.

Fixed in firm devotion to the Lord (askandita-vrataḥ) I travel inside the three
worlds and sometimes (outside) even to Vaikuṇṭha.

||1.6.33||
deva-dattām imām vīṇām svara-brahma-vibhūṣitām |
mūrcchayitvā hari-kathām gāyamānaś carāmy aham ||
TRANSLATION
Playing mūrcchanas and ālāpas on the vīṇa given by the Lord, using the seven
sacred notes of the scale, I wander about singing the glories of the Lord.
I play the vīṇā given by Kṛṣṇa (deva-dattam). The story of how Kṛṣṇa gave him
the vīṇā is recounted in the Linga Purāṇa. The notes are spiritual (svara-brahma)
and have the power to immediately reveal Kṛṣṇa.
svara-brahmaṇi nirbhāta- hṛṣīkeśa-padāmbuje
akhaṇdam cittam āveśya lokān anucaran muniḥ

Nārada travelled through the planets, while absorbed continuously in the lotus
feet of the Lord, whom he revealed through seven notes of spiritual sound. (SB
6.5.22)
He wanders about looking for Kṛṣṇa, since he remembers that Kṛṣṇa gave him
the vīṇā.

||1.6.34||
pragāyataḥ sva-vīryāṇi tīrtha-pādaḥ priya-śravāḥ |
āhūta iva me śīghram darśanam yāti cetasi ||

TRANSLATION
When I sing his glories, the Lord who makes any place that he touches holy, and
who is attracted to those who sing his glories, quickly appears in my heart, as if
being called.

The Lord is attached to those who sing about him (priya-śravāḥ). He sings, not
for his own fame, but with expectation of the Lord’s mercy for all beings. “May
all beings become happy.” The form of the Lord who gave him the vīṇā appears
in his heart.

Chapter Seven
||1.7.4||
bhakti-yogena manasi samyak praṇihite ’male |
apaśyat puruṣam pūrṇam māyām ca tad-apāśrayam ||
TRANSLATION
In that mind which was undisturbed because it was pure from the performance of
bhakti, he saw Lord Kṛṣṇa, complete with all his energies and spiritual
expansions, and also saw māyā who took shelter behind the Lord.
Tattva Sandarbha 30-31:

Bhakti means prema as in the following:

astv evam anga bhagavān bhajatām mukundo
muktim dadāti karhicit sma na bhakti-yogam
The Lord gives liberation but not prema to those who worship him. (SB 5.6.18)

Praṇihite means “fixed.” Nārada instructed samādhinānusmara tad-viceṣṭitam:

remember with attention the pastimes of the Lord. (SB 1.5.13) The words
pūṛṇam puruṣam (complete person), according to mukta-pragraha-vṛtti (tending
to the highest meaning), means Kṛṣṇa, for it is said:
bhagavān iti śabdo’yam tathā puruṣa ity api |
vartate nirupādhiś ca vāsudeve’khilātmani ||

The words Bhagavān and puruṣa, when indicating someone devoid of all
upādhis, mean Vāsudeva, the soul of all beings. (Padma Purāṇa)

kāma-kāmo yajet somam akāmaḥ puruṣam param ||

The person desiring sense gratification should worship Soma. The person
desiring to destroy all material desires should worship the Supreme Lord.

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |

tīvreṇa bhakti-yogena yajeta puruṣam param ||

The person desiring destruction of all desires, the person with all desires, and
even the person with an intense desire for liberation, if he has good intelligence,
will worship the Supreme Lord with pure bhakti. (SB 2.3.9-10)

In verse 9, puruṣam refers to Paramātmā, who is related to prakṛti. In verse 10

puruṣam means Svayam Bhagavān, who is free of upādhis, being complete. This
is according to Śrīdhara Svāmī’s commentary. Thus the meaning is that Vyāsa
saw Svayam Bhagavān Kṛṣṇa (puruṣam pūrṇam).

yayā sammohito jīva ātmānam tri-guṇātmakam |

paro ’pi manute ’nartham tat-kṛtam cābhipadyate ||

Bewildered by that māyā, the jīva, though separate from the three guṇas,
considers himself made of the three guṇas and takes on material existence
created by the guṇas.
anarthopaśamam sākṣād bhakti-yogam adhokṣaje |
lokasyājānato vidvāmś cakre sātvata-samhitām ||

And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva’s
samsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people.
yasyām vai śrūyamāṇāyām kṛṣṇe parama-pūruṣe |
bhaktir utpadyate pumsaḥ śoka-moha-bhayāpahā ||

By hearing Bhāgavatam, bhakti for the Supreme Lord Kṛṣṇa appears. Hearing it
also destroys lamentation, illusion and fear in the human being.

sa samhitām bhāgavatīm kṛtvānukramya cātma-jam |

śukam adhyāpayām āsa nivṛtti-niratam muniḥ ||

Having already made the Bhāgavatam, the sage Vyāsa revised it at this time and
taught it to his son Śukadeva who had realized Brahman. (SB 1.7.4-8)

Śaunaka asks:
sa vai nivṛtti-nirataḥ sarvatropekṣako muniḥ |
kasya vā bṛhatīm etām ātmārāmaḥ samabhyasat ||

Śukadeva was fixed in the Brahman, indifferent to everything, and enjoying in

the self. Why did he study this elaborate work? (SB 1.7.9)

Sūta replies:
ātmārāmāś ca munayo nirgranthā apy urukrame |
kurvanty ahaitukīm bhaktim ittham-bhūta-guṇo hariḥ ||
Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also
practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he
possesses qualities attractive to even them.

harer guṇākṣipta-matir bhagavān bādarāyaṇiḥ |

adhyagān mahad ākhyānam nityam viṣṇu-jana-priyaḥ ||

Śukadeva, the son of Vyāsa, whose mind became distracted from trance by the
qualities of Kṛṣṇa, and who became attracted to the Vaiṣṇavas, studied this great
Bhāgavatam. (SB 1.7.10-11)
Instead of puruṣam pūrṇam sometimes puruṣam pūrvam is seen. This refers to
śruti which says pūrvam evāham ihāsam iti tat-puruṣasya puruṣatvam: it is said
“In the beginning I alone existed in this world.” Because the Lord was the only
person (puruṣasya) existing previously (pūrvam), he is called the puruṣa.
(Taittirīya Āraṇyaka 1.23.1) This indicates Bhagavān.
Seeing the puruṣam pūrṇam means that Vyāsa saw the Lord endowed with his
svarūpa-śakti, just as “He saw the full moon” means “He saw the moon with its
bright light.” Thus it said:

tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ |

māyām vyudasya cic-chaktyā kaivalye sthita ātmani ||
You are the original Lord, the controller, beyond material energy. You are
situated in your spiritual form, being one with your spiritual energy (cic-
chaktyā), and separate from the material energy. (SB 1.7.23)

Therefore, since māyā is inferior to the svarūpa-śakti, it is said that māyā took
shelter of the Lord as an inferior (māyām ca tad-apāśrayām). She was standing
concealed. This indicates that māyā does not arise from his svarūpa. Māyā
paraity abhimukhe ca vilajjamānā: māyā, being ashamed, cannot stand before the
Lord. (SB 2.7.47)

The svarūpa-śakti (as bhakti) will be explained with anarthopaśamam sākṣād

bhakti-yogam adhokṣaje: Vyāsa saw bhakti-yoga to the Lord which effectively
destroys jīva’s samsāra. (SB 1.7.6) Also see ātmārāmāś ca munayo nirgranthā
apy urukrame kurvanty ahaitukīm bhaktim. (SB 1.7.10) The power of bhakti-
yoga mentioned in the first text is understood to be the function of the svarūpa-
śakti since it is the defeater of māyā. In the second verse (SB 1.7.10), bhakti’s
qualities act as the highest function of the svarūpa-śakti (prema) to minimize the
bliss of Brahman. The puruṣa who oversees māyā is an amśa of Bhagavān.
Brahman is not mentioned separately since, as the Lord’s manifestation without
qualities, it is included within Bhagavān. As previously (anuccheda 29)
sambandha-tattva is indicated by this.

||1.7.5||
yayā sammohito jīva ātmānam tri-guṇātmakam |
paro ’pi manute ’nartham tat-kṛtam cābhipadyate ||

TRANSLATION
Bewildered by that māyā, the jīva, though separate from the three guṇas,
considers himself made of the three guṇas and takes on material existence
created by the guṇas.

Tattva Sandarbha 32:

The abhidheya and prayojana are established. He saw the different of jīva from
the Lord. Vyāsa saw the essential difference between the Lord and the jīva. This
difference establishes the abhidheya and māyayā sammohito jīvaḥ: jīva was
bewildered by that māyā. Though the jīva is superior to matter made of the three
guṇas, since he is conscious in nature, he thinks himself to be body made of the
three guṇas. The obstacle created by that conception leads to the suffering of
samsāra. Though actually a conscious entity, he identifies with the body because
of māyā’s influence. This shows that the jīva has svarūpa-bhūta-jnāna,
knowledge as his svarūpa (knowledge is inherent in his nature as jīva), just as
fire by its nature of being a flame (svarūpa) reveals itself and other things.

Gītā says:
nādatte kasyacit pāpam na caiva sukṛtam vibhuḥ |
ajnānenāvṛtam jnānam tena muhyanti jantavaḥ ||

The perfect Lord is not responsible for the sinful or pious acts of the jīvas. But
since their knowledge is covered by their hostility to the Lord the living entities
are bewildered by that ignorance and blame the Lord. (BG 5.15)

Therefore the idea that the jīva is Brahman in a state of upādhis and that by
destroying the upādhis there is liberation in Brahman is refuted. Māyā is the
agent of bewildering the jīva. The Lord is neutral in this matter. It is said:

vilajjamānayā yasya sthātum īkṣā-pathe ’muyā |

vimohitā vikatthante mamāham iti durdhiyaḥ ||

The ignorant jīvas, bewildered by māyā who is ashamed to stand in sight of the
Lord, boast about “I” and “mine.” (SB 2.5.13)
Since it is said that māyā is ashamed to stand before the Lord, her action of
bewildering the jīva is not pleasing to the Lord. Though she knows this, not
tolerating the jīvas’ beginningless aversion to the Lord in the form of ignorance
of the Lord, she covers jīva’s svarūpa and makes him think he is something else.
bhayam dvitīyābhiniveśataḥ syād
īśād apetasya viparyayo 'smṛtiḥ
tan-māyayāto budha ābhajet tam
bhaktyaikayeśam guru-devate ātmā
For the jīva averse to the Lord, there will be samsāra consisting of identity with
body and lack of identity with the soul, because of his absorption in the material
coverings on the soul, arising from the Lord’s māyā. Therefore, the intelligent
person, taking guru as his Lord and very self, should fully worship the Lord with
pure bhakti. (SB 11.2.37)

Tattva Sandarbha 33:

The Lord does not interfere with the skillful actions of māyā, the controller of
the material world, who has been his devotee without beginning. Desiring that
the jīvas become favorable to him out of fear of māyā, the Lord teaches:

daivī hy eṣā guṇa-mayī mama māyā duratyayā |

mām eva ye prapadyante māyām etām taranti te ||

My māyā, made of the guṇas, fit for the jīva’s pleasure, is hard to surpass, but
those who surrender to me alone can cross over this māyā. (BG 7.14)

satām prasangān mama vīrya-samvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati

From association with the best devotees, topics of my glorious pastimes become
directly realized, bringing the devotee to niṣṭhā. Then the topics become an elixir
for the heart and ears at the stage of ruci. By taste for these topics, āsakti, bhāva
and then prema for the Lord who is the destroyer of material life, quickly
develop in sequence. (SB 3.25.25)
The Lord, as ācārya, later teaches this particularly through his form of Vyāsa, a
līlāvatāra. Vyāsa saw bhakti which destroys māyā (anarthas anarthopaśamam).
Thus there are coordinated functions of the māyā and the Lord concerning
bewilderment of the jīva and desiring to make the jīva favorable.
“Māyā is a śakti and a śakti has ability to act. Śakti is merely a quality. Why
then does māyā have the particular quality of being ashamed (if she is just an
insentient śakti)?” Scriptures describe that there are controlling deities of these
śaktis. One should see the discussion between Indra and Māyā (who is
personified as a person) in Kena Upaniṣad. Now let us return to the topic.

That the jīva, though a conscious entity, is different from the Lord is shown in
SB 1.7.4-5: māyā takes shelter behind the Lord and she bewilders the jīva.
Tattva Sandarbha 35:

It is illogical to say that the same Brahman or consciousness which becomes

endowed with vidyā (knowledge) when giving shelter to māyā (becoming īśvara)
then becomes overpowered by avidyā (ignorance) when subjected to māyā (as
jīva). It is understood that there difference between īśvara and jīva. From the
verses quoted from Bhāgavatam, it is understood that the svarūpas of īsvara and
jīva are different, being different in the abilities of their svarūpas.
Tattva Sandarbha 36:

Jīva and Brahman cannot become separate by an arrangement of reflection or

bifurcation through different upādhis.

If Brahman has as its real nature the quality of not being subjected to anything
else, it is impossible for Brahman, not subject to anything, to be subjected to
bifurcation by upādhis.

That which is without qualities cannot be subject to reflection, since something

without qualities can have no relationship to upādhis. That which is all
pervading cannot be subject to reflection, since it cannot be differentiated into
object and reflection (since it extends everywhere as one entity). That which is
without limbs (having no form) cannot be subject to reflection because it is
invisible. A portion of light within the sky interrupted by an upādhis becomes a
reflection. The sky itself cannot be seen as a reflection.

Tattva Sandarbha 38:

If there is actual bifurcation of Brahman, that cannot be given up merely by

knowledge of jīva being none other than Brahman. If you say that the cause of
jīva being separate from Brahman is the power of Brahman itself, that is our
view.

Tattva Sandarbha 39:

But if the upādhi is unreal, then bifurcation of Brahman or reflection of Brahman
must be unreal since it cannot actually occur. Jīva’s existence being
insubstantial like a dream cannot be proved by showing upādhis on real object
like pots restricting part of the sky or reflecting part of the sky, since it is
impossible to make a connection (by analogy) between something which occurs
with something which does not occur. Thus these explanations are all a
manifestation of ignorance. It is impossible to establish these concepts of
bifurcation and reflection, which cannot logically exist.

Tattva Sandarbha 40:

This philosophy ends in two elements: Brahman and ignorance. Brahman is pure
since it can never be subjected to ignorance, being consciousness alone at all
times. Because of a relationship with ignorance, which is impurity, jīva arises.
Then īśvara arises from Brahman giving shelter to māyā produced by jīva’s
ignorance. Other jīvas arise by Brahman being the subject of that same māyā.
Thus Brahman is filled with contradictions. Ignorance exists in the pure
consciousness and vidyā exists in an entity called īśvara, an upādhi created by
that ignorance. Though appearing to be a thoughtful theory, it is actually
cheating. The contradictions should be considered.

Tattva Sandarbha 41:

If the conclusion were ultimately non-difference of the Lord and the jīva in
Bhāgavatam, it would be stated that Vyāsa had seen that by ignorance of
Brahman, the one Brahman would become different (producing jīva) and that by
knowledge, suffering caused by difference disappeared. Since the Lord’s
pastimes would become completely unreal, this conception is contrary to the
heart of Śukadeva.

Tattva Sandarbha 42:

Scriptural statements concerning jīva as a limitation or reflection of Brahman are

employed with gauṇya-vṛrti (secondary meaning) to show similarity. The
argument and conclusion are stated in the following:

ambuvad agrahaṇāt tu na tathātvam

There is no similarity because one does not see distance between the Lord and
the jīva as one sees distance between the sun and water to cause the reflection.
(Brahma-sūtra 3.2.19)

vṛddhi-hrāsa-bhāktvam antarbhāvād ubhaya-sāmanjasyodevam

The comparison with the sun is accepted in the sense that it illustrates the nature
of greatness of the Lord and dependence of the jīva, since this is included in the
scriptural conclusion and harmonizes the elements of the comparison. (Brahma-
sūtra 3.2.20)

Tattva Sandarbha 43:

Thus scriptures speaking of non-difference of Brahman and jīva should be

coordinated with the conclusion that Vyāsa experienced in samādhi. Both the
jīva and the Lord are conscious entities. By the acintya-śakti of the Lord, natural
to him, which makes the impossible possible, there can be both difference and
non-difference of jīva and Brahman. Thus contradiction is avoided. This is
understood by comparing the jīva to a particle in the ray of the sun which
represents the Lord.

Tattva Sandarbha 44-45:

Since jīva is bewildered by māyā and Brahman is the shelter of māyā, they are
established as different. That ultimately means that Brahman (the Lord) should
be worshipped. Thus the abhidheya is established.

Since the Lord gives instructions for everyone’s benefit, since he destroys all
suffering, since he is the highest svarūpa among all beings, like the sun in
relation to its rays, and since he is endowed with more qualities than anyone
else, the Lord is the suitable object of the highest prema. Thus the prayojana is
established.

||1.7.6||
anarthopaśamam sākṣād bhakti-yogam adhokṣaje |
lokasyājānato vidvāmś cakre sātvata-samhitām ||

TRANSLATION
And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva’s
samsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people.
Tattva Sandarbha 43:

Since Vyāsa saw the abhidheya as bhakti which destroys māyā, he advocated the
Sātvata-samhitā called Bhāgavatam in order to promote bhakti as the abhidheya.

anarthopaśamam sākṣād bhakti-yogam adhokṣaje |

lokasyājānato vidvāmś cakre sātvata-samhitām ||
And Vyāsa saw bhakti-yoga to the Lord which effectively destroys jīva’s
samsāra. Learned Vyāsa then wrote the Bhāgavatam for ignorant people. (SB
1.7.6)

Bhakti-yoga here means sādhana-bhakti consisting of hearing, chanting and

other actions rather than prema. Performance of sādhana-bhakti depends on
instruction whereas prema depends on the Lord’s mercy. Since the performance
of sādhana is a cause of the Lord’s mercy, and includes in it the result called
prema, sādhana directly destroys jīva’s samsāra (anarthopaśamam). The
destruction of samsāra does not depend on anything else.
yat karmabhir yat tapasā jnāna-vairāgyataś ca yat
yogena dāna-dharmeṇa śreyobhir itarair api

sarvam mad-bhakti-yogena mad-bhakto labhate ’njasā

svargāpavargam mad-dhāma kathancid yadi vānchati

Everything that can be achieved by karma, penance, jnāna, vairāgya, mystic

yoga, charity, dharma and all other auspicious means of perfecting life is easily
achieved by my devotee through bhakti. If somehow or other my devotee desires
Svarga, liberation, or residence in my abode, he easily achieves such
benedictions. (SB 11.20.32-33)

Jnāna and other processes depend on bhakti:

śreyaḥ-sṛtim bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye
teṣām asau kleśala eva śiṣyate
nānyad yathā sthūla-tuṣāvaghātinām

O Lord! If fools give up bhakti, the all-inclusive path, and suffer to attain
realization of ātmā without bhakti, they simply attain suffering and nothing else.
They are like fools who beat empty husks. (SB 10.14.4)
Or another meaning is that sādhana-bhakti destroys suffering of samsāra directly,
without interruption. The destruction of bewilderment and false identity however
is accomplished by bhakti’s result, prema.
Śrīdhara quotes Viṣṇu Svāmī: the jīva filled with lamentation and fear arising
from perceiving in terms of I and mine because of his body, which is false
knowledge arising from his knowledge, is nourished by the Lord’s māyā.
||1.7.7||
yasyām vai śrūyamāṇāyām kṛṣṇe parama-pūruṣe |
bhaktir utpadyate pumsaḥ śoka-moha-bhayāpahā ||

TRANSLATION
By hearing Bhāgavatam, bhakti for the Supreme Lord Kṛṣṇa appears. Hearing it
also destroys lamentation, illusion and fear in the human being.
Tattva Sandarbha 47:

In order to make the prayojana clear and in order to indicate that the pūrṇa-
puruṣa is the svarūpa of Kṛṣṇa, Vyāsa explains other realizations in samādhi,
through indicating the result of studying the book.

yasyām vai śrūyamāṇāyām kṛṣṇe parama-pūruṣe |

bhaktir utpadyate pumsaḥ śoka-moha-bhayāpahā ||

By hearing Bhāgavatam, prema for the Supreme Lord Kṛṣṇa appears. Hearing it
also destroys lamentation, illusion and fear in the human being. (SB 1.7.7)

By hearing, prema (bhaktiḥ) appears (utpadyate) since prema is the result of

sādhana of hearing. Secondary results of prema are mentioned: destruction of
lamentation, fear and illusion. With the appearance of prema, the impressions
(samskāra) of these are destroyed. Ṛṣabha says:
evam manaḥ karma-vaśam prayunkte
avidyayātmany upadhīyamāne
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat

Thus, karmas make the mind fixed upon further action. Since the jīva is engaged
in action by ignorance, having accepted a subtle body, as long as he does not
have devotion for me, Vāsudeva, he will not be liberated from the body. (SB
5.5.6)
This verse uses the words parama-pūruṣe to explain pūṛnam puruṣam mentioned
previously. What form is that? It is Kṛṣṇa (kṛṣṇe). This means Kṛṣṇa is
Svayam Bhagavān. This form becomes the first object of realization, just by
hearing his name, for countless people--for those who have realized thousands of
scriptures and those in the line of succession who were famous in the Middle
Ages. Kṛṣṇa’s form is such that just by hearing the first syllable of his name, it
becomes a mantra which turns a person towards him. That is the purpose in
mentioned Kṛṣṇa’s name. The writer of Nāma-kaumudī says:
kṛṣṇa-śabdasya tamāla-śyāmala-tviṣi yaśodāyāḥ stanandhaye para-brahmaṇi
rūdhiḥ

The word Kṛṣṇa has the conventional meaning--the supreme Brahman in the
form of Yaśodā’s son, having the complexion of a tamāla tree.

||1.7.8||
sa samhitām bhāgavatīm kṛtvānukramya cātma-jam |
śukam adhyāpayām āsa nivṛtti-niratam muniḥ ||

TRANSLATION
Having already made the Bhāgavatam, the sage Vyāsa revised it and taught it to
his son Śukadeva who had realized brahman.

Tattva Sandarbha 48:

Vyāsa realized this prayojana (prema) to be much greater that realization of the
bliss of Brahman since he taught Śukadeva this scripture so that he could attain
this bliss of prema. Previously Śukadeva was absorbed in the bliss of Brahman.
sa samhitām bhāgavatīm kṛtvānukramya cātma-jam |
śukam adhyāpayām āsa nivṛtti-niratam muniḥ ||

Having already made the Bhāgavatam, the sage Vyāsa revised it and taught it to
his son Śukadeva who had realized Brahman. (SB 1.7.8)

Kṛtvānukramya means that first Vyāsa composed Bhāgavatam in a condensed

version and later, on instructions of Nārada, expanded it methodically. It is said
that Bhāgavatam was written after Mahābhārata in Bhāgavatam and it is said
elsewhere that Mahābhārata was written after the eighteen Purāṇas. The above
information solves the contradiction. Śukadeva was completely (niratam)
absorbed in bliss of Brahman (nivṛtti). Though fixed in Brahman, Vyāsa taught
him this work.

||1.7.10||
ātmārāmāś ca munayo nirgranthā apy urukrame |
kurvanty ahaitukīm bhaktim ittham-bhūta-guṇo hariḥ ||

TRANSLATION
Sūta said; Some sages who are ātmārāmas, beyond the scriptures, false ego and
rules, also practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa,
since he possesses qualities attractive to even them.

Clarifying the realization of Vyāsa which he had attained during samādhi by the
question of Śaunaka (how could Śukadeva become attracted to anything other
than Brahman), Sūta explains the reason, citing the experience of all ātmārāmas.

ātmārāmāś ca munayo nirgranthā apy urukrame |

kurvanty ahaitukīm bhaktim ittham-bhūta-guṇo hariḥ ||

Sages who are ātmārāmas, beyond the scriptures, false ego and rules, also
practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he
possesses qualities attractive to even them. (SB 1.7.10)

Tattva Sandarbha 49:

Nirgrantha means “beyond rules and prohibitions” or “free of the knot of

ahankāra.” Ahaitukīm means “without searching for results.” Ātmārāmas
beyond rules perform unmotivated bhakti. The Lord has the quality of attracting
ātmārāmas (itthambhūta-guṇaḥ).

||1.7.11||
harer guṇākṣipta-matir bhagavān bādarāyaṇiḥ |
adhyagān mahad ākhyānam nityam viṣṇu-jana-priyaḥ ||

TRANSLATION
Śukadeva, the son of Vyāsa, whose mind became distracted from trance by the
qualities of Kṛṣṇa, and who became attracted to the Vaiṣṇavas, studied this great
Bhāgavatam.

Tattva Sandarbha 49:

Śukadeva’s mind was agitated previously by qualities of Kṛṣṇa which he heard
to a small degree from Vyāsadeva. He later studied the Bhāgavatam, though it
was very large. He became affectionate to the devotees or they became
affectionate to him (viṣṇu-jana-priyaḥ), with friendly conversations.

The meaning is this. According to Brahma-vaivarta Purāṇa, previously, starting

from his stay in the womb of his mother, Śukadeva was aware that Kṛṣṇa
personally could ward off māyā. Vyāsadeva brought Kṛṣṇa and Kṛṣṇa showed
himself to Śukadeva in the womb. Since māyā was thus removed, thinking
himself successful, Śukadeva came out of the womb and left the house. In order
to control him, Vyāsa taught him Bhāgavatam, which produces nothing except
attraction to Kṛṣṇa. Making him hear particular verses which revealed Kṛṣṇa’s
great qualities, Vyāsa agitated his mind. Then he made him study the full
Bhāgavatam. This shows the greatness of Bhāgavatam. It has been shown that
the speaker Śukadeva and Vedavyāsa had the same heart. Thus according to the
heart of the speaker one should study the meaning of Bhāgavatam at all times.
There is no other way. If one studies in another way, one will be led astray. That
is indicated.
||1.7.12||
parīkṣito ’tha rājarṣer janma-karma-vilāpanam |
samsthām ca pāṇdu-putrāṇām vakṣye kṛṣṇa-kathodayam ||

TRANSLATION
I will speak about the birth, activities and death of King Parīkṣit, and the death
march of the Pāṇdavas, which will give rise to discussions about Kṛṣṇa.

The topics give rise to talks about Kṛṣṇa (kṛṣna-kathodayam). This indicates
that the main effort is topics of Kṛṣṇa which were the subject of inquiry.

||1.7.21||
tataḥ prāduṣkṛtam tejaḥ pracaṇdam sarvato diśam |
prāṇāpadam abhiprekṣya viṣṇum jiṣṇur uvāca ha ||

TRANSLATION
Seeing that the fierce fire manifesting in all directions was a danger to life,
Arjuna spoke to Kṛṣṇa.

Sarvato diśam means “everywhere.” Diśam in the singular accusative indicates a

type. The meaning is “in all places of the directions.”

||1.7.23||
tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ |
māyām vyudasya cic-chaktyā kaivalye sthita ātmani ||

TRANSLATION
You are the original Lord, the controller, beyond material energy. You are
situated in your spiritual form, being one with your spiritual energy, and separate
from the material energy.

Bhagavat Sandarbha 21:

He shows the special śakti since destruction of the creation caused by māyā is
also caused by māyā.
You yourself (sākṣāt) are Bhagavān, the first puruṣa (ādyaḥ puruṣaḥ). You are
also the antaryāmī puruṣa (īśvaraḥ). You do not associate with prakṛti (prakṛteḥ
paraḥ) as Bhagavān or Paramātmā.

“How can one experience the bliss of kaivalya if Brahman is defined as

Bhagavān? If he is the controller of prakṛti as īśvara, how can he not associate
with prakṛti?” You keep this ābhāsa-śakti far away by your fixed svarūpa-śakti,
and by your svarūpa-śakti you are situated in your svarūpa (ātmani) which is full
of its own experience of bliss (kaivalye).

kālenātmānubhāvena sāmyam nītāsu śaktiṣu

sattvādiṣv ādi-puruṣaḥ pradhāna-puruṣeśvaraḥ

parāvarāṇām parama āste kaivalya-samjnitaḥ

kevalānubhavānanda- sandoho nirupādhikaḥ

When he brought his energies such as sattva to equilibrium by his powerful

energy of time, the Lord, who enjoys in himself, who is the controller of prakṛti
and the jīvas, who is worshipped by liberated and conditioned jīvas, remained in
the form of complete bliss called kaivalya, without māyā. (SB 11.9.17-18)

It is also said svayam upalabdha-nija-sukhānubhavo bhavān: you experience

happiness within yourself. (SB 6.9.33) The word sandoha (profusion of bliss)
indicates variety, which arises because of variety in the śakti. This is the svarūpa-
śakti. Prakṛti refers to the māyā composed of three guṇas. Śrīdhara Svāmī has
described the three śaktis in that way.
Devahūti says:
param pradhānam puruṣam mahāntam
kālam kavim tri-vṛtam loka-pālam
ātmānubhūtyānugata-prapancam
svacchanda-śaktim kapilam prapadye

I surrender unto Kapila, whose other form is prakṛti, who is also the jīva, the
mahat-tattva, time, sūtra, ahankāra, the devatās of the directions, the universe
inhabited by your internal energy, and the possessor of independent energies.
(SB 3.24.33)

I surrender to the Lord (param) who is in this position because he has his
independent śaktis (svacchanda-śaktim). The śakti is described. You are prakṛti
(pradhānam). You are the puruṣa (the controller of prakṛti). You are mahat-tattva
(mahāntam) and time, the agitator of prakṛti and mahat-tattva. You are ahankāra
(tri-vṛtam) which produces the planets and their protectors. After describing the
forms produced by māyā, the forms are described as merging into him by the cit-
śakti. I offer respects to the Lord in whom the world is merged by his cit-śakti
(ātmānubhūtyā) and who is omniscient (kavim), the witness of the manifestation
of pradhāna.

The puruṣa is included in māyā as its controller. Factually the puruṣa is beyond
māyā. Kapila says:

anādir ātmā puruṣo nirguṇaḥ prakṛteḥ paraḥ

pratyag-dhāmā svayam-jyotir viśvam yena samanvitam

This ātmā is the puruṣa, who is eternal, without material qualities, since he is
beyond prakṛti. That puruṣa is beyond the senses, has a spiritual abode, and is
self-manifesting. From him this universe, owned by him, appears. (SB 3.26.3)

One can consult Bhagavat Sandarebh for further details.

In reference to this verse quoted earlier, there is another meaning. Māyā is

forbidden in Vaikuṇṭha directly by the spiritual śakti. You are situated in your
own expansion (ātmani), Vaikuṇṭha. How do you do that? You keep māyā far
away by your cit-śakti, which always exists there.
Śukadeva forbids māyā in Vaikuṇṭha:

pravartate yatra rajas tamas tayoḥ

sattvam ca miśram na ca kāla-vikramaḥ |
na yatra māyā kim utāpare harer
anuvratā yatra surāsurārcitāḥ ||

In Vaikuṇṭha there are no rajas or tamas, and no sattva mixed with rajas and
tamas. There is no influence of time. There is no influence of māyā at all, what
to speak of its products such as material elements. In Vaikuṇṭha the inhabitants
are fully dedicated to the Lord and are worshipable by the devas, asuras and
devotees. (SB 2.9.10)

According to Padma Purāṇa, mokṣa, parampadam, lingam, amṛtam and viṣṇu-

mandiram are synonyms for Vaikuṇṭha.
||1.7.25||
tathāyam cāvatāras te bhuvo bhāra-jihīrṣayā |
svānām cānanya-bhāvānām anudhyānāya cāsakṛt ||

TRANSLATION
You appear in this world in this way, in your spiritual form, with a desire to
relieve the burden of the earth and to give continuous happiness to your
dedicated devotees by letting them worship you.

Bhagavat Sandarbha 49:

Just as with other avatāras and the puruṣāvatāras, so this avatāra, your
manifestation as Kṛṣṇa, Svayam Bhagavān, appeared in order to relieve the
burden of the earth (bhuvaḥ) who has great bhakti and to give happiness of
worshipping you constantly (anudhyānāya) to the devotees.

||1.7.31||
dṛṣṭvāstra-tejas tu tayos trīl lokān pradahan mahat |
dahyamānāḥ prajāḥ sarvāḥ sāmvartakam amamsata ||

TRANSLATION
Seeing the great fire of their two weapons burning up the three worlds, all the
citizens, afflicted by the heat, thought that this was the fire of final destruction.
The great fire began to burn up (pradahat) the three worlds. Just about to be
burned (dahyamānāḥ) all the people thought it was the samvartaka. The present
case is used for events in the near future. (Pāṇini 3.3.131).

||1.7.32||
prajopadravam ālakṣya loka-vyatikaram ca tam |
matam ca vāsudevasya sanjahārārjuno dvayam ||
TRANSLATION
Seeing the danger to the inhabitants of the universe and the destruction of the
planets, and understanding the will of Kṛṣṇa, Arjuna withdrew the two weapons.
First the Lord ordered Arjuna to ward off the enemy’s weapon by his weapon,
not destroy it. Then it was not possible to destroy only the enemy’s weapon.
Thus he merged the two weapons together to destroy them both. When there was
danger because of the two merged weapons, after acting according to his order,
he gave permission to Arjuna who had hesitated to destroy them both.

||1.7.42||
tathāhṛtam paśuvat pāśa-baddham avān-mukham karma-jugupsitena |
nirīkṣya kṛṣṇāpakṛtam guroḥ sutam vāma-svabhāvā kṛpayā nanāma ca ||

TRANSLATION
Draupadī, of noble nature, looked with compassion upon wicked Aśvatthāmā,
son of a guru, brought before her tied up like an animal, with downcast face
because of his shameful crime, and also offered him her respects.

Two verses are taken together. Apakṛtam (wrongful act) should be apakāriṇam
“the person who has done wrong.”

||1.7.48||
yaiḥ kopitam brahma-kulam rājanyair ajitātmabhiḥ |
tat kulam pradahaty āśu sānubandham śucārpitam ||
TRANSLATION
Angered by the uncontrolled warriors, the brāhmaṇas will quickly destroy the
warrior class and their associates who then will become full of lamentation.

The warrior class will become full of lamentation (śucārptiam) or they will
drown in pain.

||1.7.52||
niśamya bhīma-gaditam draupadyāś ca catur-bhujaḥ |
ālokya vadanam sakhyur idam āha hasann iva ||
TRANSLATION
Hearing the words of Bhīma and Draupadī, Kṛṣṇa with four hands looked
towards his friend Arjuna while smiling and spoke.

Bhīma favored killing Aśvatthāmā and Draupadī favored releasing him. The
Lord assumed four arms to keep the two parties apart. Or both parties have been
instructed by me. He showed his powers in order that they follow his orders.

||1.7.54||
kuru pratiśrutam satyam yat tat sāntvayatā priyām |
priyam ca bhīmasenasya pāncālyā mahyam eva ca ||
TRANSLATION
You must fulfill your promise to Draupadī so that she is pacified. You must also
act to please Bhīma, Draupadī, me and others.

Śrīdhara Svāmī says “You must fulfill your promise and (ca) the desires of
Bhīma and others.”

||1.7.55||
sūta uvāca—
arjunaḥ sahasājnāya harer hārdam athāsinā |
maṇim jahāra mūrdhanyam dvijasya saha-mūrdhajam ||

TRANSLATION
Sūta said: Suddenly understanding Kṛṣṇa’s intention, Arjuna cut off the jewel on
Aśvatthāmā’s head along with his hair.

“Kill the brahma-bandhu” was Kṛṣṇa’s instruction. “A brahma-bandhu should

not be killed.” This was śruti. He was a brahma-bandhu, since he had committed
murder. It is a rule that a murderer should be killed. His instruction to kill a
person who approaches with the desire to kill was secretly a test for Arjuna. In
this case it meant killing an elevated person. This would negate the other
instruction. Killing the son of Droṇa, who was elevated, fulfilling his promise to
Draupadī, was permitted, but killing a bound person was not. Killing of course
is permitted if done according to rules. Bhīṣma admits that he also was a killer.
(SB 1.9.38) The order to follow his instruction was “Kill this brahma-bandhu.”
The solution to simultaneously fulfill Kṛṣṇa’s three orders and his conflicting
promises to Draupadī and Bhīma was that he would cut off his jewel.

Chapter Eight
||1.8.4||
tatrāsīnam kuru-patim dhṛtarāṣṭram sahānujam |
gāndhārīm putra-śokārtām pṛthām kṛṣṇām ca mādhavaḥ ||
sāntvayām āsa munibhir hata-bandhūn śucārpitān |
bhūteṣu kālasya gatim darśayan na pratikriyām ||

TRANSLATION
Kṛṣṇa along with the sages then consoled Yudhiṣṭhira and his brothers,
Dhṛtarāṣṭra, Gāndharī, Kuntī and Draupadī, lamenting the loss of their sons, all
of whom were overcome with grief by the death of their relatives, who were all
seated there, by showing the relentless movement of time upon all entities.
Kṛṣṇa used the sages to console Yudhiṣṭhira.

||1.8.7||
āmantrya pāṇdu-putrāmś ca śaineyoddhava-samyutaḥ |
dvaipāyanādibhir vipraiḥ pūjitaiḥ pratipūjitaḥ ||
gantum kṛtamatir brahman dvārakām ratham āsthitaḥ |
upalebhe ’bhidhāvantīm uttarām bhaya-vihvalām ||

TRANSLATION
O Śaunaka! Having spoken to the Pāṇdavas, having worshipped the sages such
as Vyāsa and have been worshipped by them, Kṛṣṇa, desiring to go to Dvārakā,
while seated on his chariot with Sātyaki and Uddhava, saw Uttarā, shaking with
fear, running towards him.

Having described in summary, again the subject is described.

||1.8.10||
abhidravati mām īśa śaras taptāyaso vibho |
kāmam dahatu mām nātha mā me garbho nipātyatām ||

TRANSLATION
O powerful Lord! This arrow of burning iron is pursuing me. O Lord! Let it burn
me up! But let it not kill my child!
Those to whom such an arrow was directed could see it.

||1.8.11||
upadhārya vacas tasyā bhagavān bhakta-vatsalaḥ |
apāṇdavam idam kartum drauṇer astram abudhyata ||
TRANSLATION
Sūta said: Hearing Uttarā’s words, Kṛṣṇa, affectionate to his devotees,
understood that Aśvatthāmā had released a brahmāstra to rid the world of the
Pāṇdavas.

Kṛṣṇa attentively heard her words, since he was affection to the devotees
(bhakta-vatsalaḥ).

||1.8.13||
vyasanam vīkṣya tat teṣām ananya-viṣayātmanām |
sudarśanena svāstreṇa svānām rakṣām vyadhād vibhuḥ ||

TRANSLATION
The Lord, seeing the danger to the Pāṇdavas who were dedicated only to him,
protected them with his own weapon - the Sudarśana.

They could not quickly counteract the danger (vyasanam).

||1.8.14||
antaḥsthaḥ sarva-bhūtānām ātmā yogeśvaro hariḥ |
sva-māyayāvṛṇod garbham vairāṭyāḥ kuru-tantave ||

TRANSLATION
The Lord, master of yoga, the soul dwelling within all beings, covered the
embryo of Parīkṣit within Uttarā, in order to preserve the family of the Pāṇdavas,
using his yoga-māyā.
He was situated within as Paramātmā (sarva-bhūtānam ātmā). How can he also
be situated externally? He is the master of yoga. He covered the embryo by his
mercy (māyā). His mercy is shown: he wanted to preserve the family of the
Pāṇdavas (kuru-tantave).
||1.8.18||
kunty uvāca
namasye puruṣam tvādyam īśvaram prakṛteḥ param |
alakṣyam sarva-bhūtānām antar bahir avasthitam ||
TRANSLATION
I offer my respects to you, the Supreme Person, the original one, the controller,
beyond the control of prakṛti, unseen by material senses, and existing inside and
outside of all living beings.
The statement continues into the next verse. I offer respects to you who are
covered by a screen of māyā.

||1.8.19||
māyā-javanikācchannam ajnādhokṣajam avyayam |
na lakṣyase mūdha-dṛśā naṭo nāṭyadharo yathā ||
TRANSLATION
I do not know you, covered by the screen of māyā, beyond the knowledge of the
material senses, and unaffected, just as the puppeteer behind the screen moving
the puppets is not understood by the eyes of the ignorant.

You are not seen. The cause is the covering of māyā and being beyond the
senses of the ignorant. He cannot be seen by the unqualified, even if he is in
front of them (covering of māyā). And he is beyond the knowledge of the senses
by his nature. Though he is situated everywhere, he is unaffected, not depleted
by being spread everywhere. The māyā is explained: you are not seen. The
explanation continues in the next verse.

||1.8.20||
tathā paramahamsānām munīnām amalātmanām |
bhakti-yoga-vidhānārtham katham paśyema hi striyaḥ ||

TRANSLATION
How can we women hope to see you, the object of bhakti for the omniscient,
liberated sages?
This being so (tathā), how can we women hope to see you, the goal available by
prema to ātmārāmas (paramahamsānām) among all the pure sages
(amalātmanām munīnām).

||1.8.21||
kṛṣṇāya vāsudevāya devakī-nandanāya ca |
nanda-gopa-kumārāya govindāya namo namaḥ ||
TRANSLATION
I repeatedly offer respects to Kṛṣṇa, the son of Vasudeva, who gave joy to
Devakī, who was the child of Nanda and satisfier of the senses of the gopīs.

Though that is so, you always give us happiness and remove our suffering.
Remembering this, she offers respects.
||1.8.22||
namaḥ pankaja-nābhāya namaḥ pankaja-māline |
namaḥ pankaja-netrāya namas te pankajānghraye ||

TRANSLATION
I offer respects to you, with lotus navel, wearing a lotus garland, having lotus
eyes, and lotus feet.
He reveals his nature which gives happiness and destroys suffering, like a lotus’s
effulgence shines by its own limbs. He has a lotus-like navel. His feet are like
two lotuses.

||1.8.23||
yathā hṛṣīkeśa khalena devakī
kamsena ruddhāticiram śucārpitā |
vimocitāham ca sahātmajā vibho
tvayaiva nāthena muhur vipad-gaṇāt ||

TRANSLATION
O master of the senses! O Lord! Just as you protected Devakī imprisoned by evil
Kamsa one time, you, my master, released me along with my sons repeatedly
from even greater dangers, since I was afflicted with great suffering.

She shows his nature of removing suffering. She shows partiality to Balarāma
elsewhere, but helping her sons was Kṛṣṇa’s mercy.

||1.8.24||
viṣān mahāgneḥ puruṣāda-darśanād
asat-sabhāyā vana-vāsa-kṛcchrataḥ |
mṛdhe mṛdhe ’neka-mahārathāstrato
drauṇy-astrataś cāsma hare ’bhirakṣitāḥ ||
TRANSLATION
You saved us from Bhīma getting poisoned, from the burning house of lac, from
the sight of rākṣasas like Hidimbā, from the gambling den, from the assembly of
demons, from the hardships of living in the forest, from unlimited weapons
thrown by great warriors in countless battlefields, and from the brahmāstra of
Aśvatthāmā.
He saves her in the assembly of demons by supplying Draupadī cloth.
||1.8.25||
vipadaḥ santu tāḥ śaśvat tatra tatra jagad-guro |
bhavato darśanam yat syād apunar bhava-darśanam ||

TRANSLATION
O guru of the universe! May we have dangers in such situations continually,
because in those dangers we will see you, and by that we will gain release from
this material world.
Dangers in which there is seeing you will produce extraordinary conditions that
cannot be produced again (apunarbhavam) because of their sweemtess.

||1.8.26||
janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān |
naivārhaty abhidhātum vai tvām akincana-gocaram ||

TRANSLATION
A man swelling with pride because of birth, power, learning or money, cannot
chant your names. You are available to those who have nothing except you.

Wealth in persons like me is an obstacle to a relationship with you.

||1.8.27||
namo ’kincana-vittāya nivṛtta-guṇa-vṛttaye |
ātmārāmāya śāntāya kaivalya-pataye namaḥ ||

TRANSLATION
I offer my respects to he whose treasure is unalloyed devotees, who is devoid of
material interest, who is disinterested in those who are not devotees, who
forgives his devotees, and helps the devotee desiring liberation.

“Can being the treasure of penniless people really be glorified?” You are devoid
of material interest (nivṛrta-guṇa-vṛttaye) but have the wealth in the form of
devotees (akincana-vittāya). That is the best wealth. The devotees’ disinterest
in matter is better than having all material things. The Lord is takes pleasure in
himself but takes more pleasure in the devotees (ātmārāmāya). Thus he is
peaceful (śāntāya).

||1.8.28||
manye tvām kālam īśānam anādi-nidhanam vibhum |
samam carantam sarvatra bhūtānām yan mithaḥ kaliḥ ||

TRANSLATION
I consider you to be destroyer of the offenders, the controller, without beginning
or end, the most powerful, equal to all, moving everywhere in all living beings,
and the abode of conflicting qualities.
Your nature is above speculation. This is expressed in four verses. You are the
antaryāmī (kālam). You are the internal and external controller (īśānam). You
move about impartially (samam) in conditions where entities are in conflict with
each other. That is the first impartiality. You show mercy to the devotees and
punish the enemies. That is the second show of impartiality (in the next verse).
Thirdly, you are completely absorbed (samam) in your pastimes (verse 30) when
you appear as an avatāra. Fourthly, you are supremely absorbed (samam) in your
pastimes (verse 31).

||1.8.31||
gopy ādade tvayi kṛtāgasi dāma tāvad
yā te daśāśru-kalilānjana-sambhramākṣam |
vaktram ninīya bhaya-bhāvanayā sthitasya
sā mām vimohayati bhīr api yad bibheti ||

TRANSLATION
My dear Kṛṣṇa, Yaśodā took up a rope to bind you when you committed an
offense, and your perturbed eyes flooded with tears, which washed the mascara
from your eyes. And you were afraid, though fear personified is afraid of you.
This sight is bewildering to me.

Fear is afraid of Kṛṣṇa. This represents Kuntī’s awareness of Kṛṣṇa with power.
If his fear of Yaśodā were not real, she would not be bewildered. Clearly he was
internally fearful (bhaya-bhāvanayā).
||1.8.38||
ke vayam nāma-rūpābhyām yadubhiḥ saha pāṇdavāḥ |
bhavato ’darśanam yarhi hṛṣīkāṇām iveśituḥ ||

TRANSLATION
Without your presence who are we, related to the Pāṇdavas along with the Yadus
with their fame and strength? We are like the senses without the jīva.
Pāṇdavaḥ here means “related to the Pāṇdavas.”
||1.8.41||
atha viśveśa viśvātman viśva-mūrte svakeṣu me |
sneha-pāśam imam chindhi dṛdham pāṇduṣu vṛṣṇiṣu ||
TRANSLATION
O Lord of all the universes! O life of all the universes! O form of all the
universes! Please cut my strong bonds of affection for my relatives, the
Pāṇdavas and Yādavas.

Showing the complete attachment of both Pāṇdavas and Yādavas for Kṛṣṇa, they
were all objects of the Lord’s affection. This causes additional affection for
them in her. You should separate yourself from them, so that I will cut my
affection for them. The Lord agreed with her request to stay (verse 45) and this
solved the problem.

||1.8.42||
tvayi me ’nanya-viṣayā matir madhu-pate ’sakṛt |
ratim udvahatād addhā udanvati ||

TRANSLATION
Let my mind, with attention fixed on no other object, repeatedly carry its
affection to you, chief of the Madhu dynasty, just as the Gangā carries a full
stream of water to the ocean.

May my mind, attached to other things because of family ties, carry rati for you
continually. By the appearance of rati, obstacles should be destroyed. This is
clarified with an example. Just as the Gangā flowers with great currents, so my
mind should have rati for you. They are similar in that with obstacles they both
become more active to destroy the obstacle.
||1.8.43||
śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-
rājanya-vamśa-dahanānapavarga-vīrya |
govinda go-dvija-surārti-harāvatāra
yogeśvarākhila-guro bhagavan namas te ||

TRANSLATION
O Kṛṣṇa! O friend of Arjuna! Best of the Yādavas! Destroyer of the kings who
harmed the earth! Lord of undiminished strength! Lord of all the cows!
Destroyer of the suffering of the cows, brāhmaṇas and devatās! Master of yoga!
Guru of all people! O Lord! I offer respects to you.

O Govinda, ruler of supreme Goloka eternally! Or this should be linked with the
statements starting in verse 41. Rejecting affection based on relationships with
family members even if they are devotees, praying for attachment to the Lord,
she recognizes affection for his dear devotees, since they have affection for him.
Verse 41 rejects family attachments. Verse 42 prays for attachment to the Lord.
Verse 43 she accepts affection for devotees. Calling out to the Lord as friend of
Arjuna, she accepts affection for Arjuna and other devotees sine they have
affection for him.

||1.8.44||
sūta uvāca
pṛthayettham kala-padaiḥ pariṇūtākhilodayaḥ |
mandam jahāsa vaikuṇṭho mohayann iva māyayā ||

TRANSLATION
Sūta said: The Lord, whose greatness had been glorified by the sweet words of
Kuntī, smiled softly as if bewildered by prema.

Parinūtā belongs to the taudādika class of words. He was as if bewildered by

māyā (iva). In describing the universal form it is said:

chandāmsy anantasya śiro gṛṇanti

damṣṭrā yamaḥ sneha-kalā dvijāni |
hāso janonmāda-karī ca māyā
duranta-sargo yad-apānga-mokṣaḥ ||
The Vedic verses are the top of his head. Yama is his front teeth. Affection is the
two rows of teeth. His smile is māyā which illusions all men. His glance is
insurmountable samsāra. (SB 2.1.31)

If the word iva is only an ornament, māyā means mercy. He was bewildered by
mercy. The dictionaries say that māyā can mean deception or mercy.

||1.8.46||
vyāsādyair īśvarehājnaiḥ kṛṣṇenādbhuta-karmaṇā |
prabodhito ’pītihāsair nābudhyata śucārpitaḥ ||
TRANSLATION
Though instructed through stories by Vyāsa and other sages who did not know
the Lord’s intention, and though even instructed by Kṛṣṇa, who had performed
the remarkable action of bewildering Yudhiṣṭhira at this moment, Yudhiṣṭhira
became overcome with grief, and could not understand those instructions.

He could not understand the instructions and moreover began to lament. By the
will of the Lord, he could not comprehend their logic. His intellect was blocked
by the Lord, according to Śrīdhara Svāmī. Actually it should be explained that
even if Vyāsa and Yudhiṣṭhira did not understand the instructions, they were
enlightened with understanding by the Lord’s astonishing activities.

||1.8.50||
naino rājnaḥ prajā-bhartur dharma-yuddhe vadho dviṣām |
iti me na tu bodhāya kalpate śāsanam vacaḥ ||

TRANSLATION
There is no sin for the king who kills the enemy in a righteous war, protecting
the citizens. This rule does not apply to me.

Killing an enemy in a fight according to dharma is not a sin. Those words do not
apply to me because those words concern protecting the citizens only. They do
not apply to a king.

Chapter Nine

||1.9.1||
iti bhītaḥ prajā-drohāt sarva-dharma-vivitsayā |
tato vinaśanam prāgād yatra deva-vrato ’patat ||
TRANSLATION
Sūta said: Being fearful because of having committed violence against the
population, Yudhiṣṭhira, desiring to examine all dharmas, went to Kurukṣetra
where Bhīṣma had fallen.
In order to show the glories of Bhīṣma, by the will of the Lord there was
recognition of his influence. That is described in four verses.

||1.9.10||
kṛṣṇam ca tat-prabhāva-jna āsīnam jagad-īśvaram |
hṛdi-stham pūjayām āsa māyayopātta-vigraham ||

TRANSLATION
Bhīṣma, understanding Kṛṣṇa’s powers, worshipped Kṛṣṇa, the lord of the
universe, situated within the heart, who was seated there and who had come
before Bhīṣma out of great mercy.
Kṛṣṇa was situated in the hearts of his devotees. But by his mercy (māyayā) he
brought his form before Bhīṣma’s eyes (upātta-vigraham).

||1.9.11||
pāṇdu-putrān upāsīnān praśraya-prema-sangatān |
abhyācaṣṭānurāgāśrair andhībhūtena cakṣuṣā ||

TRANSLATION
His eyes blinded by tears of love, he spoke to the Pāṇdavas sitting there, filled
with humility and love.

Worried about committing offense of Bhīṣma and others, Yudhiṣṭhira was not
pacified by instructions of the sages or Kṛṣṇa. Kṛṣṇa had brought him in front of
Bhīṣma to remove his worries by showing how Bhīṣma had affection for him
and by that indicating the mood of Droṇa and others. To reveal the previous
intention he speaks.

||1.9.12||
aho kaṣṭam aho ’nyāyyam yad yūyam dharma-nandanāḥ |
jīvitum nārhatha kliṣṭam vipra-dharmācyutāśrayāḥ ||

TRANSLATION
Having the shelter of brāhmaṇas, dharma and Kṛṣṇa, you should not live your
life in suffering since that is dangerous and improper.
It is not proper what you have concluded (yat). Do not continue to suffer because
of confusion about killing a brāhmaṇa. You have taken shelter of brāhmaṇas,
dharma and the Lord. Or though you are the son of dharma, it is both difficult
and improper that you think that you should not continue to live. It is also
difficult and improper to suffer by thinking that you are the shelter of brāhmaṇas,
dharma and Acyuta. He addresses Yudhiṣṭhira in the plural out of respect.
||1.9.15||
yatra dharma-suto rājā gadā-pāṇir vṛkodaraḥ |
kṛṣṇo ’strī gāṇdivam cāpam suhṛt kṛṣṇas tato vipat ||

TRANSLATION
You are lamenting where there is Yudhiṣṭhira, the son of Dharma, Bhīma, holder
of the club, Arjuna holder of the bow Gāṇdiva, and your friend Kṛṣṇa.
If, rather than thinking that your difficulties arise from time, you think the
difficulties have been self-created, you will suffer. How did the suffering
happening?

||1.9.16||
na hy asya karhicid rājan pumān veda vidhitsitam |
yad vijijnāsayā yuktā muhyanti kavayo ’pi hi ||

TRANSLATION
O King! No one can understand the plan of Kṛṣṇa because even those engaged in
reasoning and scripture are bewildered by that inquiry.

The secret intention is as follows. The Lord performs actions to cause

absorption in him by their suffering to increase prema for himself by joy in
stopping the suffering,

||1.9.17||
tasmād idam daiva-tantram vyavasya bharatarṣabha |
tasyānuvihito ’nāthā nātha pāhi prajāḥ prabho ||
TRANSLATION
O master! O controller! Of best of the Bharata lineage! Therefore, discerning
that the suffering and happiness is dependent only on Kṛṣṇa, follow him and
protect the helpless citizens.
Following his instruction (tasmāt), protect the citizens.

||1.9.18||
eṣa vai bhagavān sākṣād ādyo nārāyaṇaḥ pumān |
mohayan māyayā lokam gūdhaś carati vṛṣṇiṣu ||
TRANSLATION
Bhagavān Kṛṣṇa, the original Nārāyaṇa, the puruṣa, who bewilders the world
with his energy, secretly moves in the Yādava family.
Though he performs human pastimes, do not think of the Lord to be an ordinary
person. He is directly Svayam Bhagavān. Though he is the creator of the
universe (adyaḥ pumān) by his expansion, he moves among the Yādavas.
Though he is the original Nārāyaṇa (ādyaḥ nārāyaṇaḥ), lord of Vaikuṇṭha, he
moves among the Yādavas.

||1.9.20||
yam manyase mātuleyam priyam mitram suhṛttamam |
akaroḥ sacivam dūtam sauhṛdād atha sārathim ||

TRANSLATION
You think of Kṛṣṇa as your cousin, as a dear friend, as your selfless helper, and
out of affection made him your counselor, messenger, and charioteer.

It is rare that they are able to control the Lord by special prema composed of
sweetness and knowledge, which covers everything and is endowed with a
special relationship, while you have knowledge of his actions. That is expressed
in three verses.

Out of friendship (sauhrdāt), because of prema of that nature, you make him
your counselor, messenger, and charioteer. You think of him as a cousin, as the
object of prīti (priyam), as one who expresses prīti (mitram), as the one who
helps without expecting help (suhṛttamam) and even as a charioteer. The phrases
are connect with the subject “Kṛṣṇa who is directly Bhagavān” in the last verse.

||1.9.21||
sarvātmanaḥ sama-dṛśo hy advayasyānahankṛteḥ |
tat-kṛtam mati-vaiṣamyam niravadyasya na kvacit ||

TRANSLATION
His actions are not a mistake of his judgment for he is faultless, he is the soul of
all beings, he sees all equally, he is without a second, and is without pride.
“Let us accept that our minds concentrate on the Lord with special prīti. He is
the Paramātmā of everyone, and thus sees everything equally. He is non-dual
since as Paramātmā he is non-different from all ātmās which are his śaktis. Thus
being without fault, he cannot have an identity such as ‘I am your cousin.’”
The argument that the Lord should not become a cousin (tat-kṛtam) since he is
non-dual is refuted in the next two verses (21-22). Sama means he is steady in
all conditions and dṛk means he is the very form of knowledge. It does not
imply a causal relationship between the two elements as a bahuvrīhi compound.

||1.9.22||
tathāpy ekānta-bhakteṣu paśya bhūpānukampitam |
yan me ’sūms tyajataḥ sākṣāt kṛṣṇo darśanam āgataḥ ||
TRANSLATION
O king! See his mercy to his dedicated devotees! By that mercy he has come
before me directly when I am about to leave my body.

Even though this is not possible, see the mercy the Lord shows to pure devotees.
O king! The Lord is controlled by their particular bhakti and thus thinks of
himself according to their bhakti. The cause of relationship with the body is his
identity. That is the main cause of the relationship, not the body. His identity as a
nephew is produced in relation to his body by his manifestation on earth. An
example is given in the last verse showing cause: because of my relationship
with you (yat—yasmāt) you have come. Taking Kṛṣṇa as the supreme object of
worship, Bhīṣma had a relationship with Kṛṣṇa, and constantly took Kṛṣṇa as his
support even when he was leaving his body. Vijaya-sakhe ratir astu me ’navadyā:
let me have pure prema for Kṛṣṇa, the friend of Arjuna. (SB 1.9.33) Pārtha-sakhe
ratir mamāstu: may I have prema for the chariot driver of Arjuna. (SB 1.9.35)

vijaya-ratha-kuṭumba ātta-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagavati ratir astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ sva-rūpam ||
Desiring to die, may I have prema for the Lord who protected Arjuna’s chariot
while holding a whip in his right hand, the reins in his left hand, whose beauty
must be seen, and who bestowed liberation to those who died on the battle field
after seeing him. (SB 1.9.39)

||1.9.23-24||
bhaktyāveśya mano yasmin vācā yan-nāma kīrtayan |
tyajan kalevaram yogī mucyate kāma-karmabhiḥ ||

sa deva-devo bhagavān pratīkṣatām

kalevaram yāvad idam hinomy aham |
prasanna-hāsāruṇa-locanollasan-
mukhāmbujo dhyāna-pathaś catur-bhujaḥ ||

TRANSLATION
The devotee whose mind is absorbed in Kṛṣṇa, whose voice chants his name,
becomes freed from all karmas on giving up the material body. May that Kṛṣṇa,
lord of lords, with glowing lotus face, red eyes and pleasing smile, with four
arms, the object of my meditation, remain before me while I drink his beauty and
praise him, before giving up this body.
Two verses are taken together. A person whose antaḥkaraṇa is concentrated
(yogī), his mind absorbed with devotion, or who glorifies the Lord just by his
name, giving up the body, becomes liberated from karmas.

He delays giving up his body in order to see the beauty of the Lord for a long
time. On attaining another body, will I be able to see that form? Such longing is
also expressed by the following statement.

yāvan na me nara-daśā daśamī kuto’pi

randhrād upaiti timirīkṛta-sarva-bhāvā |
lāvaṇya-keli-sadanam tava tāvad eva
lakṣyāsam utkvaṇita-veṇu-mukhendu-bimbam ||

As long as the tenth state of man, destroying all the senses and mind, somehow
does not arrive because of weakness, I desire to see the orb of your moon-like
face, the pleasure room of all beauty, with loud sounding flute. (Kṛṣṇa-
karṇāmṛta)
||1.9.25||
sūta uvāca—
yudhiṣṭhiras tad ākarṇya śayānam śara-panjare |
apṛcchad vividhān dharmān ṛṣīṇām cānuśṛṇvatām ||
TRANSLATION
Sūta said: Yudhiṣṭhira, hearing what he had said, then asked Bhīṣma, lying on a
bed of arrows, about various dharmas while the sages were listening.

Hearing the words of Bhīṣma (tat), which indicated that he should prolong his
life, he asked questions.
||1.9.29||
dharmam pravadatas tasya sa kālaḥ pratyupasthitaḥ |
yo yoginaś chanda-mṛtyor vānchitas tūttarāyaṇaḥ ||

TRANSLATION
The time of uttarāyaṇa, which was desired by Bhīṣma, who had finished
speaking on dharma and could die when he chose, then arrived.
This was an arrangement for yogīs. It was an excuse for Bhīṣma to prolong
seeing the Lord.

sthiram sukham cāsanam āsthito yatir

yadā jihāsur imam anga lokam |
kāle ca deśe ca mano na sajjayet
prāṇān niyacchen manasā jitāsuḥ ||

O King! When the renounced yogī, seated comfortably on his seat, desires to
give up his body, he does not attach the mind to time or place. Conquering life,
he controls the senses by the mind. (SB 2.2.15)

Śrīdhara Svāmī explains that the mind should not be attached to a pious place or
a time like uttarāyaṇa. The time and place are not causes of perfection of the
yogī. The practice of yoga is the cause of his perfection.

||1.9.31||
viśuddhayā dhāraṇayā hatāśubhas
tad-īkṣayaivāśu gatā-yudha-śramaḥ |
nivṛtta-sarvendriya-vṛtti-vibhramas
tuṣṭāva janyam visṛja janārdanam ||

TRANSLATION
As Bhīṣma, free of all inauspiciousness by his pure concentration, free of
physical fatigue from fighting and free of wandering senses by Kṛṣṇa’s glance of
mercy, left his body, he began to praise Kṛṣṇa.

Because of the Lord’s glance he was free of fatigue from fighting. He attained
this condition from the time that Kṛṣṇa had arrived.

||1.9.32||
śrī-bhīṣma uvāca—
iti matir upakalpitā vitṛṣṇā
bhagavati sātvata-pungave vibhūmni |
sva-sukham upagate kvacid vihartum
prakṛtim upeyuṣi yad bhava-pravāhaḥ ||

TRANSLATION
Bhīṣma said: At the end of my life I offer my thoughts to you, bhagavān full of
six qualities, best of the Yadus, superior to all other forms of the Lord, absorbed
in bliss with your associates, and who, as a pastime, in the form of the
puruṣāvatara, sometimes accepts māyā by your glance, which produces the
material world.

Best of the Yadus (sātvata-pungave) modifies bhagavati. Vibhūmṇi means the

Lord has special (vi) power (bhūmni). Vi also means manifestation. Sometimes
he accepts māyā, as the puruṣāvatāra.

||1.9.34||
yudhi turaga-rajo-vidhūmra-viṣvak-
kaca-lulita-śramavāry-alankṛtāsye |
mama niśita-śarair vibhidyamāna-
tvaci vilasat-kavace ’stu kṛṣṇa ātmā ||

TRANSLATION
May my mind concentrate on Kṛṣṇa, whose face was decorated with hair
covered with the dust raised by horses, tossed all about because of the speed of
his driving, and with perspiration because of his great effort in protecting
Arjuna, whose armor shone brightly, pierced slightly by my sharp arrows.
Bhagavat Sandarbha 60:

He prays for rati, while humbly revealing his past offense. Mama niśita-śarair
vibhidyamāna-tvaci: his armor shone brightly, pierced slightly by my sharp
arrows.) Such statements are descriptions of pastimes involving illusion, since
they involve contrary elements.
evam vadanti rājarṣe ṛṣayaḥ kecanānvitāḥ
yat sva-vāco virudhyeta nūnam te na smaranty uta
Such is the account given by some sages, O wise King, but those who speak in
this illogical way are contradicting themselves, having forgotten their own
previous statements. (SB 10.77.30)
asangaś cāvyayo’bhedyo’nigrāhyo’śoṣya eva ca |
viddho’sṛg-ācito baddha iti viṣṇuḥ pradṛśyate ||
asurān mohayan devaḥ krīdaty eṣa sureṣv api |
manuṣyān madhyayā dṛṣṭyā na mukteṣu kadācana ||
Viṣṇu, who is without material qualities and undiminished, who cannot be
pierced, who is beyond capture, and who cannot be dried up, is shown to be
pierced by arrows, bound up and bleeding. The Lord, bewildering the demons
and showing the devatās his medium sized human form, plays among them. He
does not show this wounded form to the liberated. (Skanda Purāṇa)

Since Bhīṣma was on the side of the demons during the battle, the Lord made
this appearance of being pierced. Now Bhīṣma regrets this, lamenting as if it was
a bad dream.

Kṛṣṇa did not give up Arjuna in spite of the arrows and dust. This shows his
affection for his devotee. And though Bhīṣma had committed offense, Kṛṣṇa
now showed mercy to him. ,

||1.9.35||
sapadi sakhi-vaco niśamya madhye
nija-parayor balayo ratham niveśya |
sthitavati para-sainikāyur akṣṇā
hṛtavati pārtha-sakhe ratir mamāstu ||

TRANSLATION
May I have prema for the chariot driver of Arjuna, who placed the chariot
between the two opposing armies immediately on hearing Arjuna’s request, and,
situated there, by his glance, took away the prārabdha-karmas of the opposing
party.

By his glance he removed prārabdha-karma while taking away their lives.

||1.9.37||
sva-nigamam apahāya mat-pratijnām
ṛtam adhikartum avapluto rathasthaḥ |
dhṛta-ratha-caraṇo ’bhyayāc caladgur
harir iva hantum ibham gatottarīyaḥ ||
TRANSLATION
Giving up his own promise not to fight, and making my vow to make him fight
come true, Kṛṣṇa, situated on the chariot, quickly got down and holding the
wheel of a chariot, ran towards me, like a lion coming to kill an elephant, while
the earth shook and his top cloth fell to the ground.

Ṛtam means true. Its gender does not agree with pratijnām by a special rule as
in the following:
anyac ca sunṛtā vāṇī kavibhiḥ parikīrtitā
karmasv asangamaḥ śaucam tyāgaḥ sannyāsa ucyate

Ṛtam means to speak the truth in a pleasing way, as declared by great sages.
Cleanliness is detachment from material actions and renunciation is the sannyāsa
order of life. (SB 11.19.38)

The earth shook with excitement by his slight show of great effort.

||1.9.39||
vijaya-ratha-kuṭumba ātta-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagavati ratir astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ sva-rūpam ||

TRANSLATION
Desiring to die, may I have prema for the Lord who protected Arjuna’s chariot
while holding a whip in his right hand, the reins in his left hand, whose beauty
must be seen, and who bestowed liberation to those who died on the battle field
after seeing him.

Though going to extremes, the Lord had no fault.

naitat samācarej jātu manasāpi hy anīśvaraḥ
vinaśyaty ācaran maudhyād yathārudro ’bdhi-jam viṣam
One who is not a great controller should never imitate the behavior of ruling
personalities, even mentally. If out of foolishness an ordinary person does imitate
such behavior, he will simply destroy himself, just as a person who is not Rudra
would destroy himself if he tried to drink an ocean of poison. (SB 10.33.30)
Though the Lord went beyond limits, the cause was the Lord’s natural
compassion. Thus he liberated those who died on the battlefield. Thus may I
have love for him!

||1.9.40||
lalita-gati-vilāsa-valgu-hāsa-
praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛta-vatya unmadāndhāḥ
prakṛtim agan kila yasya gopa-vadhvaḥ ||
TRANSLATION
The gopīs were worshipped by Kṛṣṇa’s expert actions, emotional displays, words
and glances. Attaining those qualities, they responded in harmony to his most
extraordinary displays of love, blinded by the madness of love. How amazing
that these gopīs attained the nature of Kṛṣṇa himself.

Prīti Sandarbha 81:

The gopīs attained similar forms to Kṛṣṇa because of the power of his qualities.
How was that excellent result possible? It is seen that it arose from great prema.
They imitated him, playing the part of the male lover. Kriyānukaraṇam līlā:
imitating the lover’s actions is called līlā. (Ujjvala-nīlamaṇi 10.28) They attained
his nature (prakṛtim). They became completely overcome with prema so that his
and their natures became one. This is illustrated in mahābhāva:

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramāt

yunjann adri-nikunja-kunjara-pate nirdhūta-bheda-bhramam |
citrāya svayam anvaranjayad iha brahmāṇda-harmyodare
bhūyobhir nava-rāga-hingula-bharaiḥ śṛngāra-kāruḥ kṛtī ||

O my Lord, master elephant of the forest on Govardhana Hill! Expert in the craft
of śṛngāra, you have melted your and Rādhā’s shellac hearts by the heat of
prema, so that they cannot be distinguished and you have made those hearts red
with fresh kumkuma to produce astonishment within the palace of the universe.
(Ujjvala-nīlamaṇi 14.155)

||1.9.41||
muni-gaṇa-nṛpa-varya-sankule ’ntaḥ-
sadasi yudhiṣṭhira-rājasūya eṣām |
arhaṇam upapeda īkṣaṇīyo
mama dṛśi-gocara eṣa āvir ātmā ||
TRANSLATION
The lord of my life, worthy of being seen, who received the worship of all the
greatest sages and kings in the assembly during the rājasūya sacrifice of
Yudhiṣṭhira, has become visible to my eyes.
Having described Kṛṣṇa’s most auspicious nature, Bhīṣma describes him as most
worthy of worship, most attractive and most rare to see. Ātmā means
Paramātmā.

||1.9.42||
tam imam aham ajam śarīra-bhājām
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām |
pratidṛśam iva naikadhārkam ekam
samadhigato ’smi vidhūta-bheda-mohaḥ ||

TRANSLATION
Freed of the illusion of difference in the Lord’s various forms, I have attained the
Lord who is one though appearing to be many like the sun seen by many people,
who is the charioteer, but who is also in my heart, the unborn and is situated in
the hearts of all the jīvas, who create their own bodies.

Showing the Lord’s greatness to establish him as Paramātmā, Bhīṣma concludes

his statement.

Bhagavat Sandarbha 41:

I have attained Kṛṣṇa who is standing before me, who is situated in the hearts of
all embodied jīvas in his expansion as the localized antaryāmī.

kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātram puruṣam vasantam |
catur-bhujam kanja-rathānga-śankha-
gadā-dharam dhāraṇayā smaranti ||

Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is
residing in the heart within the body, and who holds the lotus, wheel, conch and
club in his four hands. (SB 2.2.8)
I have attained that one unified form, who also appears in distinct forms in each
jīva as mentioned above. That form of the highest bliss spreads himself out. I
understand that he appears in these places as the antaryāmī, his special form with
all beings, because I am purified of the illusion of seeing difference in him. By
the Lord’s mercy this illusion has been removed. I was in illusion, thinking that
the Lord was various, different forms because it seemed impossible that he could
spread his one form everywhere. There is a reason for his spreading himself in
all beings: the beings are manifested in the supreme shelter (ātmani), the basis.

An example is given. To many people situated in different places the one sun
without obstacles appears in its complete form by rising above the trees and
bushes. With obstacles present, it appears to be many different forms. The
example only illustrates that one form appears in various ways from various
points of view. The Lord’s form actually shines by his acintya-śakti. The sun
however appears variously just because its expansive form is situated far away.

There is another meaning to the verse. The previously described form which is
sitting in front of me, even appearing in the hearts of the embodied jīvas, has
come near to me. Though he has the form different from antaryāmī, I see that
form of Kṛṣṇa now in all beings since no other form can manifest in front of this
powerful form of Kṛṣṇa. The example is used to show that there is no difference
in the form even if it appears in different places, and is not used to show
complete and incomplete forms of the Lord.

Bhīṣma, with eyes wide open (SB 1.9.30), concentrated on Kṛṣṇa with his mind,
words and eyes. (SB 1.9.43) Thus in the opening and closing sections of this
story, the personal form of Kṛṣṇa is praised. Verse 39 should thus not be
explained as impersonal Brahman spreading everywhere since simultaneously
the personal form can be situated as limited (in individual bodies) and unlimited
(beyond all bodies).

||1.9.44||
sampadyamānam ājnāya bhīṣmam brahmaṇi niṣkale |
sarve babhūvus te tūṣṇīm vayāmsīva dinātyaye ||

TRANSLATION
The ignorant, who were like birds who think that day has been destroyed at the
approach of evening, thought that Bhīṣma had attained the brahman, and became
silent.
Prīti Sandarbha 53:

The words brahmaṇi niṣkale can mean that Bhīṣma attained Kṛṣṇa, Brahman in
human form. This is also an acceptable meaning.
adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ samsṛti-cakra-śātanam
tad brahma-nirvāṇa-sukham vidur budhās
tato bhajadhvam hṛdaye hṛd-īśvaram

The wise know that direct contact with the Lord, which includes within it the
happiness of Brahman, destroys samsāra for the sinful persons possessing
material bodies in this world. Therefore worship in your heart the Lord who
possesses various bhāvas. (SB 7.7.37)

Worship in the heart (hrdaye) the Lord who resides in the heart (hṛd-īśvaram).

One may argue that since Bhīṣma was a Vasu he should not attain the Lord for it
is said yāvad-adhikāram avashitir ādhiārikānām: The jīvas holding posts in the
universe remain as long as their term lasts (and later they attain liberation.)
(Brahma-sūtra 3.3.33) This is not true since by pastimes, his expansion was a
Vasu. Śruti says that the liberated soul has special powers. Tasya sarveṣu
lokeṣu kāmacāro bhavati: he wanders at will in all planets. (Chāndogya
Upaniṣad). Thus this is not contrary to Mahābhārata.

||1.9.45||
tatra dundubhayo nedur deva-mānava-vāditāḥ |
śaśamsuḥ sādhavo rājnām khāt petuḥ puṣpa-vṛṣṭayaḥ ||
TRANSLATION
In the assembly of kings drums played by devatās and men sounded, the sages
among kings without hatred praised him, and flowers fell from the sky.

In the assembly of kings (tatra) drums sounded. The sages and others
(sādhavaḥ) among the kings praised him.

||1.9.47||
tuṣṭuvur munayo hṛṣṭāḥ kṛṣṇam tad-guhya-nāmabhiḥ |
tatas te kṛṣṇa-hṛdayāḥ svāśramān prayayuḥ punaḥ ||
TRANSLATION
The sages in joy praised Kṛṣṇa with his confidential names and then with Kṛṣṇa
in their hearts departed again for their hermitages.

The confidential names are names like Kṛṣṇa and Govinda which show his
inconceivable greatness.

Chapter Ten

||1.10.1||
vamśam kuror vamśa-davāgni-nirhṛtam
samrohayitvā bhava-bhāvano hariḥ |
niveśayitvā nija-rājya īśvaro
yudhiṣṭhiram prīta-manā babhūva ha ||

TRANSLATION
Sūta said: Kṛṣṇa, upon whom Śiva meditates, became pleased, having increased
the Kuru family which was destroyed by the forest fire of anger, by protecting
Parīkṣit, and by installing Yudhiṣṭhira in his rightful kingdom.

This answers the question concerning the condition of the kingdom mentioned in
the previous verse.
||1.10.10||
nyarundhann udgalad bāṣpam autkaṇṭhyād devakī-sute |
niryāty agārān no 'bhadram iti syād bāndhava-striyaḥ ||

TRANSLATION
When Kṛṣṇa left the house all the wives of his friends blocked the tears flowing
from their eyes because of their attachment to him, thinking “There should be no
inauspiciousness for him.”
He went out of the house, fearing their destruction from the tears.

||1.10.16||
prāsāda-śikharārūdhāḥ kuru-nāryo didṛkṣayā |
vavṛṣuḥ kusumaiḥ kṛṣṇam prema-vrīdā-smitekṣaṇāḥ ||

TRANSLATION
The Kuru women, climbing on the roofs of the palace to see, glancing at him to
convey smiles, shyness and love, showered Kṛṣṇa with flowers.

They glanced at Kṛṣṇa with shyness and smiles endowed with prema. Some
women had śṛngāra-rasa and others had śānta-rasa. Those with śṛngāra-rasa
could not smile when separation began. Thus the two types are distinguished.

||1.10.19||
aśrūyantāśiṣaḥ satyās tatra tatra dvijeritāḥ |
nānurūpānurūpāś ca nirguṇasya guṇātmanaḥ ||

TRANSLATION
On the road, he heard the factual blessings uttered by brāhmaṇas, which were
not appropriate for the Lord who is beyond all qualities of this world, but which
were appropriate for the Lord who has spiritual qualities relished by his
devotees.

Though the qualities of the Lord arise from his svarūpa and are thus eternal, for
accomplishing his pastimes sometimes some of them appear and sometimes
disappear.

Prīti Sandarbha 144:

Nirguṇasya means “having qualities which are free from (nirgata) the material
guṇas.” The Lord has eternal qualities beyond the guṇas. Giving blessings was
not suitable (na anurūpaḥ) since the Lord has nothing more to attain, being
eternally perfect. The blessings were also suitable since by accepting blessings
he manifests or withdraws certain qualities. The reason for accepting the
blessings is that the words were true. The reason for revealing or hiding his
qualities is spreading the sweetness of his pastimes or hiding them, just as the
moon reveals or hides objects.

||1.10.26||
aho alam ślāghyatamam yadoḥ kulam
aho alam puṇyatamam madhor vanam |
yad eṣa pumsām ṛṣabhaḥ śriyaḥ patiḥ
sva-janmanā cankramaṇena cāncati ||

TRANSLATION
Oh! Most praiseworthy is the family of Yadu! Most purifying is Mathurā-
maṇdala, which Kṛṣṇa, the best of men, the Lord of auspiciousness, respects by
taking birth there, moving about and performing pastimes.

Kṛṣṇa is the best among all avatāras and expansions of avatāras (pumsām
ṛṣabhaḥ).

||1.10.27||
aho bata svar-yaśasas tiraskarī
kuśasthalī puṇya-yaśaskarī bhuvaḥ |
paśyanti nityam yad anugraheṣitam
smitāvalokam sva-patim sma yat-prajāḥ ||

TRANSLATION
Oh! Dvārakā derides the fame of Svarga. It gives fame to purity on this earth,
because the inhabitants constantly see Kṛṣṇa with smiling glance, who was sent
here by mercy!

The inhabitants see their Lord and his smiling glance.

||1.10.28||
nūnam vrata-snāna-hutādineśvaraḥ
samarcito hy asya gṛhīta-pāṇibhiḥ |
pibanti yāḥ sakhy adharāmṛtam muhur
vraja-striyaḥ sammumuhur yad-āśayāḥ ||

TRANSLATION
O friend! The wives of Kṛṣṇa who drink the nectar of his lips constantly must
have certainly worshipped him by austerities, bathing in sacred places and
sacrifices in previous lives to attain their present status. But the women of Vraja
whose minds were completely absorbed in that nectar fainted in bliss simply
because of remembering it.
Just remembering the sweetness of Kṛṣṇa’s nectar, devatās are bewildered. But
these human women taste it. Thus they alone are in the highest state of love. One
can see Prīti Sandarbha for details.

Starting in verse 21, there was a description of śanta-rasa with a show of jnāna
and discrimination. The conclusion in this verse however is śṛngāra. The two
descriptions appear to be incompatible. Together they cause a restriction of rasa
in affection for him. This conflict is resolved by some who explain that verse 21
is one group of women speaking and the present verse is another group of
women speaking. Verse 31 is Sūta’s description when he experienced the highest
bliss.

||1.10.29||
yā vīrya-śulkena hṛtāḥ svayamvare
pramathya caidya-pramukhān hi śuṣmiṇaḥ |
pradyumna-sāmbāmba-sutādayo ’parā
yāś cāhṛtā bhauma-vadhe sahasraśaḥ ||

etāḥ param strītvam apāstapeśalam

nirasta-śaucam bata sādhu kurvate |
yāsām gṛhāt puṣkara-locanaḥ patir
na jātv apaity āhṛtibhir hṛdi spṛśan ||

TRANSLATION
Rukmiṇī, Jāmbavatī, Nāgnajitī and others, who were taken away at the price of
valor after Kṛṣṇa defeated strong kings headed by Śiśupāla and others in the
thousands, who were accepted by him on killing Narakāsura, and who had been
impure and had lost all auspiciousness, then became the best of women, because
lotus-eyed Kṛṣṇa, increasing the bliss in their hearts by bringing things to them,
never left their houses.

Prīti Sandarbha 193:

Etāḥ means those women and no one else. They were the best of women
(strītvam). These were lower in grade that Rukmiṇī and others. They had lost all
auspiciousness and purity, unlike Rukmiṇī and others. These women with their
faults were purified by Rukmiṇī by her fame. The reason for making them pure,
removing all faults and giving all good qualities, is given. By gifts suitable to
beloveds, he attracted their minds and never left their houses. This verse shows a
mixture with bībhatsa (being controlled by women) but this is explained as
increasing the rasa, as with previous examples.
||1.10.32||
ajāta-śatruḥ pṛtanām gopīthāya madhu-dviṣaḥ |
parebhyaḥ śankitaḥ snehāt prāyunkta catur-angiṇīm ||

TRANSLATION
Yudhiṣṭhira, worried about enemies, out of affection engaged an army of four
parts for the protection of Kṛṣṇa.

This verse describes the greatness of the king’s prema. Though he had no
enemies, he was worried about others. Though Kṛṣṇa was the killer of Madhu,
Yudhiṣṭhira arranged for his protection, because of affection. Seeing Kṛṣṇa as
the powerful Lord was not strong. He viewed Balarāma and others in the same
way.

||1.10.34||
kuru-jāngala-pāncālān śūrasenān sayāmunān |
brahmāvartam kurukṣetram matsyān sārasvatān atha ||
maru-dhanvam atikramya sauvīrābhīrayoḥ parān |
ānartān bhārgavopāgāc chrānta-vāho manāg vibhuḥ ||

TRANSLATION
O son of Bhṛgu! Passing through the provinces of Kuru-jāngala, Pāṇcāla, and
Śūrasena on the banks of the Yamunā River, Brahmāvarta, Kurukṣetra, Matsya,
Sārasvata, and the deserts and arid regions, and then Sauvīra and Abhīra, the
Lord arrived at Ānarta with slightly tired horses.

Going on the road he went to places to meet the devotees. He went to Śūrasena
with a desire to see Vṛndāvana.

||1.10.36||
tatra tatra ha tatratyair hariḥ pratyudyatārhaṇaḥ |
sāyam bheje diśam paścād gaviṣṭho gām gatas tadā ||

TRANSLATION
At all the places along the way devotees offered gifts to the Lord. He arrived at
Dvārakā in the evening. Then the sun entered the western ocean. Later eager for
his cowherd pastimes, he went to Gokula.

After that at the end of the day (sāyam) he came to the direction for going to
Dvārakā (diśam). This shows that the chariot went quickly. O son of Bhṛgu
(bhārgava) in the previous expresses astonishment. Thus the horses were slightly
tired. At all the places along the way devotees offered gifts to the Lord. There is
a doubt about this. “Was there a meeting with Nanda and others in Vṛndāvana,
when Kṛṣṇa went to Śūrasena and the Yamunā?” Being anxious for cowherd
pastimes (gariṣṭhaḥ), after killing Dantavakra (tadā), he went to Gokula (gām
gataḥ). In an unmanifested state, he was situated invisibly with Nanda and
others all the time. In his manifested form, in order to enjoy seeing special
pastimes manifested, at that time he went there. This is explained in Kṛṣṇa
Sandarbha.

Chapter Eleven
||1.11.2||
sa uccakāśe dhavalodaro daro 'py
urukramasyādharaśoṇa-śoṇimā ||
dādhmāyamānaḥ kara-kanja-sampuṭe |
yathābja-ṣaṇde kala-hamsa utsvanaḥ ||

TRANSLATION
The white-bellied conch, continually blown in his lotus hands, like a bellowing
swan amidst a lotus grove, reddened by the touch of Kṛṣṇa’s lips, appeared most
attractive.

This verse is explained by Citsukha.

||1.11.4||
tatropanīta-balayo raver dīpam ivādṛtāḥ |
ātmārāmam pūrṇa-kāmam nija-lābhena nityadā ||
prīty-utphulla-mukhāḥ procur harṣa-gadgadayā girā |
pitaram sarva-suhṛdam avitāram ivārbhakāḥ ||

TRANSLATION
Offering him gifts like offering a lamp to the sun, faces blossoming in affection,
they began to speak with words choked up with joy to Kṛṣṇa, who is always
satisfied with his own qualities, who is satisfied with himself, and who is always
their friend and protector, like a father protecting his children.

This happened in Dvārakā (tatra). Offering him gifts was like people holding
lamps to offer to the sun.

||1.11.5||
natāḥ sma te nātha sadānghri-pankajam
virinca-vairincya-surendra-vanditam |
parāyaṇam kṣemam ihecchatām param
na yatra kālaḥ prabhavet paraḥ prabhuḥ ||
TRANSLATION
O master! We continually offer respects to your lotus feet, the supreme shelter
for those desiring the highest benefit, which are worshipped by Brahmā, the
Kumāras, Indra, which cannot be influenced by time, though time controls even
Brahmā.
Their praises were for pleasing him. They were like children and Kṛṣṇa was like
a father. The Lord’s quality of being pleased is mentioned: he was the friend of
all (sarva-suhṛdam). The quality of a friend is that he gives protection (avitāram).
Though he was satisfied in himself, he was pleased with the people just as a
father is pleased with his son who shows affection in his relationship with the
father.

There is the example of the kalpa-taru. The mercy of the Lord, expressed
because of their bhakti, is given to those persons who pray for his prīti and
worship him, since it is necessary that he respond to them. The Lord rejoices in
bhakti though he is the form of bliss.

||1.11.7||
bhavāya nas tvam bhava viśva-bhāvana
tvam eva mātātha suhṛt-patiḥ pitā |
tvam sad-gurur naḥ paramam ca daivatam
yasyānuvṛttyā kṛtino babhūvima ||

TRANSLATION
Protector of the universe! Arrange so that we can see you always. You alone are
our mother, father, friend and master. You are our guru and supreme deity, by
following whom we have become successful.

Exist for increasing our seeing you continually (bhavāya).

||1.11.9||
yarhy ambujākṣāpasasāra bho bhavān
kurūn madhūn vātha suhṛd-didṛkṣayā |
tatrābda-koṭi-pratimaḥ kṣaṇo bhaved
ravim vinākṣṇor iva nas tavācyuta ||

TRANSLATION
O lotus-eyed Lord! When you go to Hastināpura or Vraja to see your friends,
one moment becomes like a trillion years for us, who belong to you, and who
become like eyes without the sun.

When you go to Mathurā at that time, a moment becomes a trillion years. We

are as if blind, like eyes without the sun. Instead of bho bhavān sometimes no
bhavān: you who are our master.
Kṛṣṇa Sandarbha 174:

The word madhūn means Mathurā. At that time it is clear that his friends lived
only in Vraja, within Mathurā area. Śrīdhara Svāmī also agrees with this
interpretation. All the people of Mathurā city had been transferred to Dvārakā.

tatra yoga-prabhāvena nītvā sarva-janam hariḥ

prajā-pālena rāmeṇa kṛṣṇaḥ samanumantritaḥ
nirjagāma pura-dvārāt padma-mālī nirāyudhaḥ

After transporting all his subjects to the new city by the power of his yogamāyā,
Kṛṣṇa consulted with Balarāma, who had remained in Mathurā to protect it.
Then, wearing a garland of lotuses but bearing no weapons, Kṛṣṇa went out of
Mathurā by its main gate. (SB 10.50.57)

The following is also well known:

balabhadraḥ kuru-śreṣṭha bhagavān ratham āsthitaḥ
suhṛd-didṛkṣur utkaṇṭhaḥ prayayau nanda-gokulam

O best of the Kurus, once Balarāma, eager to visit his well-wishing friends,
mounted his chariot and traveled to Nanda Gokula. (SB 10.65.1)

||1.11.27||
śriyo nivāso yasyoraḥ pāna-pātram mukham dṛśām |
bāhavo loka-pālānām sārangāṇām padāmbujam ||
TRANSLATION
His chest is the shelter of Lakṣmī, his face, the drinking vessel, is the shelter for
the eyes, his arms are the shelter of the protectors of the word, and his lotus feet
are the shelter of the bee-like devotees.
Prīti Sandarbha 151:
His chest is the shelter of his beloved consort (śriyaḥ). His face is shelter for the
eyes of all his beloveds (female). His arms are the shelter for the pālyas (sons,
those protected by him). His feet are the shelter of all devotees. Each limb acts
as an uddīpana for different types of devotees.
.
||1.11.32||
patnyaḥ patim proṣya gṛhānupāgatam
vilokya sanjāta-mano-mahotsavāḥ |
uttasthur ārāt sahasāsanāśayāt
sākam vratair vrīdita-locanānanāḥ ||

TRANSLATION
Seeing from a distance their husband arrive after absence, with great desire in
their minds, with bend heads and shy glances, they quickly rose from their seats
and their minds, along with their penances.

Seeing him, immediately they rose from the seats. Seeing him was the only
action they could perform as they sat. They gave up (uttasthuḥ) their minds
which were in samādhi (āśayāt). Thus they were embarrassed.

||1.11.33||
tam ātmajair dṛṣṭibhir antarātmanā
duranta-bhāvāḥ parirebhire patim |
niruddham apy āsravad ambu netrayor
vilajjatīnām bhṛgu-varya vaiklavāt ||

TRANSLATION
The queens first embraced the Lord with their eyes, full of desire, and then they
embraced with their subtle bodies so that no one could see. O chief amongst the
Bhṛgus, though they tried to restrain their tears because of embarrassment, they
inadvertently shed some tears.
They had passionate bhāva (duranta). Though they tried to restrain tears, the
tears flowed forth. Embracing through their sons (ātmā-jaiḥ) is an ābhāsa for
kānta-bhāva since it is unsuitable to enjoy conjugal love through sons. However,
they did this to nourish sāmānya prīti (general affection), not their kānta-bhāva.
They nourished kānta-bhāva by their eyes and subtle body. Therefore there is no
fault.

||1.11.34||
yadyapy asau pārśva-gato raho-gatas
tathāpi tasyānghri-yugam navam navam |
pade pade kā virameta tat-padāc
calāpi yac chrīr na jahāti karhicit ||
TRANSLATION
Though Kṛṣṇa’s feet were next to them and in private, those feet appeared more
and more beautiful at every moment. Which woman could give up those feet
which Lakṣmī never gives up?

Such attraction after long separation is suitable for them. Another state is
described with kaimutya.

Prīti Sandarbha 34:

Kṛṣṇa (asau) was near the queens. He was also situated alone (raho-gataḥ). At
every moment his feet appeared newer. This was not astonishing since the
queens had anurāga. Who could give up those feet? Who could be fully satisfied
with tasting those feet? Kaimutya is used. In this world Lakṣmī (wealth), who is
seen as fickle (calā), also cannot give up those feet. To nourish the example there
is non-difference expressed between the material and spiritual Lakṣmīs. (Both
cannot give up his feet.)

||1.11.35||
evam nṛpāṇām kṣiti-bhāra-janmanām
akṣauhiṇībhiḥ parivṛtta-tejasām |
vidhāya vairam śvasano yathānalam
mitho vadhenoparato nirāyudhaḥ ||

TRANSLATION
The Lord, without weapons, by creating enmity between kings powerful with
armies, who had created a burden on the earth, destroyed them by having them
kill each other, just as the wind, by creating friction between bamboos, destroys
them by fire.
When he came, he enjoyed with them without worries in order to show the
excellent happiness of household life. That is shown in two verses.
||1.11.36||
sa eṣa nara-loke ’sminn avatīrṇaḥ sva-māyayā |
reme strī-ratna-kūṭastho bhagavān prākṛto yathā ||
TRANSLATION
Having appeared on this earth the Lord enjoyed among the best of women by
expanding himself through his yoga-māyā, according to his nature.

Prīti Sandarbha 135:

He appeared on earth by his mercy (māyayā)--prema filled with the desire for
giving happiness to his own people. Since that mercy is the goal of all avatāras,
as a jewel amidst women, he enjoyed using this mercy in the form of special
prema which controls the enjoyer. He did not enjoy by material kāma. By the
word ratna (jewel), it is indicated that the women were qualified, having similar
prema. With such extraordinary bhāva, the activities were the same. Thus he
enjoyed according to his nature (prākṛtaḥ yathā). This shows that the Lord is
non-material, and thus refutes the idea that he is subject to material kāma.

||1.11.37||
uddāma-bhāva-piśunāmala-valgu-hāsa-
vrīdāvaloka-nihato madano ’pi yāsām |
sammuhya cāpam ajahāt pramadottamās tā
yasyendriyam vimathitum kuhakair na śekuḥ ||
TRANSLATION
Although the queens’ beautiful smiles and furtive glances were all spotless and
exciting, and signified deep love, and although they could conquer Cupid
himself by making him give up his bow in frustration, those who approached
him with false smiles and glances could not agitate the senses of the Lord.

Prīti Sandarbha 136:

The queens’ love filled with intense prema also is not subject to material kāma.
That is established by the extraordinary nature of that love. The queens
conquered material Cupid by their smiles and shy glances which were attractive
and pure and indicated their strong love. By seeing that greatness, Cupid’s
weapons used for creating kāma lost their power. Being confused, Cupid gave up
his bow. bhrū-pallavam dhanur apānga-tarangitāni bāṇā: her eyebrows were
bows and the waves of her glances were arrows. (Gīta-govinda 3.13).He could
not use his weapons. The women were outstanding with the highest bliss of
prema (pramadottamāḥ). Those among them with a desire to be equal to those in
the group who had the highest prema could not disturb Kṛṣṇa’s senses in the
same way as the others, by false aspects (kuhakaiḥ), by not having the same
prema as the others. The Lord responded according to their actual prema. His
love was different because it only responded to prema.

||1.11.38||
tam ayam manyate loko hy asangam api sanginam |
ātmaupamyena manujam vyāpṛṇvānam yato ’budhaḥ ||

TRANSLATION
Ignorant people think of the Lord, though uncontaminated by matter, as a human
being, one of themselves, contaminated by matter because of seeing unappealing
behavior such as his compliance with Satyabhāmā’s attachment to getting the
Pārijāta tree.

Prīti Sandarbha 137:

Some do not understand his real nature. Ordinary people (ayam) think that
Kṛṣṇa, though unattached to the guṇas of matter, is attached, because they think
he is endowed with material desire (vyāpṛṇvānam) like humans, by comparing
him to themselves (ātmaupamyena). “Just as I am a material person, so is the
Lord.” These people are unintelligent.

||1.11.39||
etad īśanam īśasya prakṛti-stho ’pi tad-guṇaiḥ |
na yujyate sadātma-sthair yathā buddhis tad-āśrayā ||
TRANSLATION
This is the power of the Lord: though he is situated in prakṛti, his is not affected
by the guṇas which are situated in him, just as the intelligence of the devotee
remembering the Lord is not affected by the guṇas.
Prīti Sandarbha 138:

The cause of his not being attached to the guṇas is given. Though situated in the
world made of guṇas of matter when the Lord descends as avatāra, he is never
connected to the guṇas because of his power (īśanam). An example is given to
show his separation. He is like the intelligence of the devotee. Uddhava says:

bhagavān api viśvātmāloka-veda-pathānugaḥ

kāmān siṣeve dvārvatyāmasaktaḥ sānkhyam āsthitaḥ
Bhagavān, acting like the soul of the universe, following the path of Vedic and
popular rules, fixed in discrimination, and unattached to all material objects,
enjoyed in Dvārakā. (SB 3.3.19)

||1.11.40||
tam menire ’balā mūdhāḥ straiṇam cānuvratam rahaḥ |
apramāṇa-vido bhartur īśvaram matayo yathā ||

TRANSLATION
Those wives, bewildered by the Lord’s yoga-māyā, not capable of estimating the
powers of their husband, considered the Lord to be under the control of their
love and their womanly natures, just as intelligence by itself cannot know the
Lord.

Prīti Sandarbha 139:

“Do they know his power? If they know, then that intense prema will be
destroyed in the private pastimes.” The queens, devoid of knowledge of their
husband’s (bhartuḥ) power (apramāṇa-vidaḥ), because of bewilderment of prema
(mūdhāḥ) in private pastimes (rahaḥ), thought that the Lord was obedient
(anuvratam), under their control (straiṇam). That was not incorrect. According to
their impressions of prema (Matsya), this was so. Gītā says ye artha mom
prapadyante: as they surrender, I respond accordingly. (BG 4.11)
By his will everything is revealed:

asyāpi deva vapuṣo mad-anugrahasya

svecchā-mayasya tanu-bhūta-mayasya ko ’pi
neśe mahi tv avasitum manasāntareṇa
sākṣāt tavaiva kim utātma-sukhānubhūteḥ

Even by controlling the mind, no one can understand the greatness of this form
of the Lord of the universe, which manifested in many four-armed forms, but
which is actually you, the one form of Svayam Bhagavān, who gave me mercy
by your own will, who spread through the universe in many spiritual forms and
possess bliss which can be understood only by yourself. (SB 10.14.2)

Chapter Twelve

||1.12.10||
astra-tejaḥ sva-gadayā nīhāram iva gopatiḥ |
vidhamantam sannikarṣe paryaikṣata ka ity asau ||

TRANSLATION
Seeing that form nearby annihilate the brahmāstra with his club, just as the sun
dissipates mist, Parīkṣit considered in his mind, “Who is that?”

He wonders about (paryaikṣata) that form which destroyed the brahmāstra like
the sun dissipating mist “Who is that? (asau ka iti)”
||1.12.18||
śrī-rājovāca—
apy eṣa vamśyān rājarṣīn puṇya-ślokān mahātmanaḥ |
anuvartitā svid yaśasā sādhu-vādena sattamāḥ ||

TRANSLATION
The King said: O great souls! Will this son follow our lineage of reputed saintly
kings with fame and good praise?

Śrīdhara Svāmī explains that the question is asked in joy, not because the
previous statement was incomplete. Though that is so, actually the question is
again asked in order to understand the greatness of the king.

||1.12.24||
sarva-sad-guṇa-māhātmye eṣa kṛṣṇam anuvrataḥ |
rantideva ivodāro yayātir iva dhārmikaḥ ||
TRANSLATION
He is famous for all good qualities like Kṛṣṇa, generous like Rantideva, and a
follower of dharma like Yayāti.

In order to astonish ordinary people, we will say something more. Or there is no

order intended in the listing the glories spoken by many people, freed from one
person organizing his thoughts. He is generous like Rantideva. He gives and is
thus merciful.
||1.12.27||
takṣakād ātmano mṛtyum dvija-putropasarjitāt |
prapatsyata upaśrutya mukta-sangaḥ padam hareḥ ||

TRANSLATION
Hearing that he will be killed by Takṣaka who was dispatched by a brāhmaṇa’s
son, detached from all things, he will worship the feet of the Lord.

He will worship Kṛṣṇa’s lotus feet which give freedom from fear.

sa vai mahā-bhāgavataḥ parīkṣid

yenāpavargākhyam adabhra-buddhiḥ |
jnānena vaiyāsaki-śabditena
bheje khagendra-dhvaja-pāda-mūlam ||

Parīkṣit, the great devotee, with pure intelligence, attained liberation, in the form
of the feet of the Lord having a flag marked with Garuda, through knowledge
spoken by Śukadeva. (SB 1.18.16)

||1.12.28||
jijnāsitātma-yāthārthyo muner vyāsa-sutād asau |
hitvedam nṛpa gangāyām yāsyaty addhākutobhayam ||

TRANSLATION
O King! Having discerned the truth about the Lord from the son of Vyāsa, giving
up his body on the bank of the Gangā, he will certainly attain the Lord.

Those feet give freedom from fear:

martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayam nādhyagacchat
tvat pādābjam prāpya yadṛcchayādya
susthaḥ śete mṛtyur asmād apaiti
No one in this material world, fearful of the snake of time, has become free from
fear, even by fleeing to various planets. But now that you have appeared, death is
fleeing in fear of you, and the living entities, having obtained shelter at your
lotus feet by your mercy, are fearless and tranquil. (SB 10.3.27)
He had inquired about Kṛṣṇa (ātmā).

||1.12.30||
sa eṣa loke vikhyātaḥ parīkṣid iti yat prabhuḥ |
pūrvam dṛṣṭam anudhyāyan parīkṣeta nareṣv iha ||
TRANSLATION
Because he constantly remembered the Lord whom he had seen in the womb and
searched for him among all men, he was famous as Parīkṣit in this world.

He searched because, when he was very small, because of seeing Kṛṣṇa.

||1.12.32||
yakṣyamāṇo ’śvamedhena jnāti-droha-jihāsayā |
rājā labdha-dhano dadhyau nānyatra kara-daṇdayoḥ ||

TRANSLATION
Yudhiṣṭhira, desiring to rid himself of sin incurred by killing relatives by
performing a horse sacrifice, began to consider whether there was an alternative
to force or tax to attain wealth for the sacrifice.

Citsukha adds an extra verse here. He thought of performing a horse sacrifice to

satisfy the Lord, on the instructions of Bhīṣma. Otherwise there would be
disrespect to Bhīṣma.

||1.12.36||
āhūto bhagavān rājnā yājayitvā dvijair nṛpam |
uvāsa katicin māsān suhṛdām priya-kāmyayā ||

tato rājnābhyanujnātaḥ kṛṣṇayā saha-bandhubhiḥ |

yayau dvāravatīm brahman sārjuno yadubhir vṛtaḥ ||
TRANSLATION
Kṛṣṇa, called there by Yudhiṣṭhira, had the King perform the sacrifice with
brāhmaṇas, and stayed there for some months to satisfy his friends.

Taking the permission of the king, Draupadī and other friends, he then departed
for Dvārakā with Arjuna, surrounded by the Yadus.
The above verse and the following are commented on in the Sambandhokti
version:

tato rājnābhy anujnātaḥ kṛṣṇayā saha bandhubhiḥ

yayau dvāravatīm kṛṣṇaḥ sārjjuno yadubhir-vvṛtaḥ

Kṛṣṇa along with his relatives gave the king permission. Then Kṛṣṇa with
Arjuna, surrounded by the Yadus, went to Dvārakā.

Chapter Thirteen

||1.13.1||
viduras tīrtha-yātrāyām maitreyād ātmano gatim |
jnātvāgād dhāstinapuram tayāvāpta-vivitsitaḥ ||

TRANSLATION
Sūta said: Having learned about bhakti, the goal of the jīva, from Maitreya
while on pilgrimage, Vidura came to Hastināpura, having understood everything
by that knowledge.
According to the Third Canto, before the Kurukṣetra war, leaving Duryodhana,
Vidura went there. Having learned about bhakti (ātmano gatim), he understood
everything by that knowledge (tayāvāpta-vivitsitaḥ), since everything takes
shelter of bhakti.

||1.13.10||
bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayam vibho |
tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadābhṛtā ||
TRANSLATION
O master! Devotees like you are holy places incarnate. You purify the holy
places because the Lord is situated within you.

For a person like you devoted to tīrthas, to go to tīrthas gives auspiciousness to

the tīrthas.

||1.13.13||
nanv apriyam durviṣaham nṛṇām svayam upasthitam |
nāvedayat sakaruṇo duḥkhitān draṣṭum akṣamaḥ ||
TRANSLATION
A merciful person, unable to see others suffer, should not reveal an inauspicious
event arising on its own which no human can tolerate.
Even others should not speak if it will cause suffering.

||1.13.14||
kancit kālam athāvātsīt sat-kṛto devavat sukham |
bhrātur jyeṣṭhasya śreyas-kṛt sarveṣām sukham āvahan ||

TRANSLATION
Respected as a god, Vidura stayed there for some time, pleasing all and giving
the highest benefit to Dhṛtarāṣṭra.

Śreyasa-kṛt means a giver of beneficial instructions.

||1.13.15||
abibhrad aryamā daṇdam yathāvad agha-kāriṣu |
yāvad dadhāra śūdratvam śāpād varṣa-śatam yamaḥ ||

TRANSLATION
As long as Yama passed his life for a hundred years as a śūdra because of a
curse, Aryamā performed his duties of punishing the sinful in an appropriate
way.
Yama was born as Vidura and gave beneficial instructions to people in this
world, and did not punish people in Yama-loka as Yamarāja. How was
punishment undertake there at that time? This verse answers. He passed life as a
śūdra for a little over a hundred years.

||1.13.17||
evam gṛheṣu saktānām pramattānām tad-īhayā |
atyakrāmad avijnātaḥ kālaḥ parama-dustaraḥ ||
TRANSLATION
Insurmountable time overtook those attached to their houses and intoxicated
with household affairs without their knowledge.
As Yudhiṣṭhira gained happiness from protecting the citizens, others were
intoxicated with and attached to their houses, but not the Pāṇdavas.

kim te kāmāḥ sura-spārhā mukunda-manaso dvijāḥ |

adhijahrur mudam rājnaḥ kṣudhitasya yathetare ||

Did these things give joy to the King, whose mind was only fixed on Mukunda
without deviation and nothing else? (SB 1.12.6)

na vā idam rājarṣi-varya citram

bhavatsu kṛṣṇam samanuvrateṣu|
ye ’dhyāsanam rāja-kirīṭa-juṣṭam
sadyo jahur bhagavat-pārśva-kāmāḥ ||

O best of kings! It is not surprising that those desiring to associate with the Lord,
born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up
the royal throne served by kings’ crowns. (SB 1.19.20)

Thus Vidura gave instructions to Dhṛtarāṣtṛa, not to the Pāṇdavas.

||1.13.26||
gata-svārtham imam deham virakto mukta-bandhanaḥ |
avijnāta-gatir jahyāt sa vai dhīra udāhṛtaḥ ||
TRANSLATION
He is called wise who gives up this body which has not been used to worship
Kṛṣṇa, after rejecting wealth and sons and going where no one can find him,
while practicing bhakti.

This verse describes a suffering sannyāsī. The next verse describes a sannyāsī
who renounces because of surrender to the Lord with proper discrimination. That
is the difference.

||1.13.33||
api mayy akṛta-prajne hata-bandhuḥ sa bhāryayā |
āśamsamānaḥ śamalam gangāyām duḥkhito ’patat ||
TRANSLATION
Has he thrown himself in the Gangā along with his wife, out of sorrow, with all
his children dead, while contemplating my sin?

Did he have the desire, “Let Yudhiṣṭhira bear the sin of killing me”?

||1.13.36||
sanjaya uvāca—
nāham veda vyavasitam pitror vaḥ kula-nandana |
gāndhāryā vā mahā-bāho muṣito ’smi mahātmabhiḥ ||

TRANSLATION
Sanjaya said: O joy of the dynasty! I certainly do not know about your uncles
and Gāndhārī. O mighty-armed warrior! They have cheated me.

This text is not in some editions. Sometimes another version is found:

aham vyavasitam rājan pitros te kula-nandana |

na veda sādhvyā gāndhāryā muṣito’smi mahātmabhiḥ ||

O joy to the family! O king! I do not know what your uncles have done along
with Gāndhārī. I have been cheated by them.

||1.13.37||
athājagāma bhagavān nāradaḥ saha-tumburuḥ |
pratyutthāyābhivādyāha sānujo ’bhyarcayan munim ||

TRANSLATION
At that time, Lord Nārada, along with Tumburu, arrived. Standing up,
Yudhiṣṭhira, along with his brothers, after welcoming and worshipping him,
spoke to him.
Another version accepted by Puṇyāraṇya and Citsukha is as follows:

etasminn antare viprā nāradaḥ pratyadṛśyata |

vīṇām tritantrīm dhvanayan bhagavān saha-tumburuḥ |
rāja-dattopanītārdhyam pratyutthanābhinanditam |
paramāsana āsīnam pauravendraḥ sma bhāṣate ||
The brāhmaṇa Nārada along with Tumburu appeared in that room, playing his
three-stringed vīṇā. The king spoke to him when he was seated on the best seat,
after they rose up and greeted him with arghya given by the king.
||1.13.41||
nārada uvāca—
mā kancana śuco rājan yad īśvara-vaśam jagat |
lokāḥ sapālā yasyeme vahanti balim īśituḥ |
sa samyunakti bhūtāni sa eva viyunakti ca ||
TRANSLATION
Nārada said: O King! Do not lament for anything, because this world is
dependent on the Lord. The Lord to who even the devatās carry offerings joins
and separates the living beings.

This verse speaks of dependence of everything on the Lord. Without stating that,
the particular cause of their disappearance cannot be explained. The last line is
not in some editions. The phrase vahanti balim īśitur occurs in this and the next
verse. The first occurrence is an error in transcribing but is accepted in some
traditions.

||1.13.42||
yathā gāvo nasi protās tantryām baddhāś ca dāmabhiḥ ||
vāk-tantyām nāmabhir baddhā vahanti balim īśituḥ ||42||

TRANSLATION
Just as cows are bound by ropes to the nose and the ropes are all attached to one
longer rope, all humans, bound by designations of varṇāśrama derived from the
Vedas carry out the orders of the Lord.

This verse is not included in some editions, but is accepted by Śrīdhara Svāmī
along with the next verse.

||1.13.46||
kāla-karma-guṇādhīno deho ’yam pānca-bhautikaḥ |
katham anyāms tu gopāyet sarpa-grasto yathā-param ||
TRANSLATION
This body of five elements is dependent on time, karma and the material
ingredients. How can a person, as if bitten by a snake, protect others?

One should not think, “I must protect my parents etc.”

||1.13.47||
ahastāni sahastānām apadāni catuṣ-padām |
phalgūni tatra mahatām jīvo jīvasya jīvanam ||

TRANSLATION
The humans are maintained by the animals and the animals are maintained by
the plants. The big are maintained by the small. One living being is the
maintenance for another living being.
One should not suffer on being eaten by a tiger.

||1.13.48||
tad idam bhagavān rājann eka ātmātmanām sva-dṛk |
antaro ’nantaro bhāti paśya tam māyayorudhā ||

TRANSLATION
O King! This universe is only the Lord. He is the one soul of all the jīvas. He is
self-manifesting, not dependent on others. He is the jīva and the objects of
enjoyment for the jīva. See the one Lord manifested as many by his material
energy.

Since the world is an effect of the Lord, composed of his inconceivable śakti, it
is dependent on him.
That is explained in this verse. See Bhagavān transforming into this world by
his inconceivable śakti of māyā. He transforms by that śakti as the world but
remains in his original form like the cintāmaṇi.

||1.13.49||
so ’yam adya mahārāja bhagavān bhūta-bhāvanaḥ |
kāla-rūpo ’vatīrṇo ’syām abhāvāya sura-dviṣām ||
TRANSLATION
He, the Lord of Dvārakā, protector of all beings, has now appeared in the form
of time to destroy the demons of the world.

He has appeared as time to kill the demons but remains in his form of supreme
bliss. The near past is expressed as present, now (adya).

||1.13.50||
niṣpāditam deva-kṛtyam avaśeṣam pratīkṣate |
tāvad yūyam avekṣadhvam bhaved yāvad iheśvaraḥ ||
TRANSLATION
Having completed the actions for the devatās, he is waiting for the remaining
activities. While he remains on earth, you should consider all things as objects of
attachment.
The remaining activities were already known to Nārada, though he did not reveal
them. At that time, the Lord also wanted to have the Pāṇdavas enter eternal
pastimes.

||1.13. 55-56||
vijnānātmani samyojya kṣetrajne pravilāpya tam |
brahmaṇy ātmānam ādhāre ghaṭāmbaram ivāmbare ||

dhvasta-māyā-guṇodarko niruddha-karaṇāśayaḥ |
nivartitākhilāhāra āste sthāṇur ivācalaḥ ||

TRANSLATION
Meditating on merging subtle body into the pure jīva and merging the pure jīva
into Brahman, like merging the sky in the pot into the sky, he has destroyed the
impressions arising from the guṇas of māyā, controlled the senses and mind.
Stopping all enjoyment of the senses (or eating), he remains without movement
like a pillar.

Separating the subtle body, the shelter of the ahankāra (ātmā), from the gross
body, merging it into the jīva (kṣetra-jne) who identifies with the two bodies, and
merging that kṣetra-jnā into the pure jīva (vijnānātmani), one should merge that
into Brahman, like merging the sky within a pot into the sky. The example is
used to show the non-difference in terms of possessing cit.
||1.13.59||
viduras tu tad āścaryam niśāmya kuru-nandana |
harṣa-śoka-yutas tasmād gantā tīrtha-niṣevakaḥ ||

TRANSLATION
O joy of the Kurus! Seeing this astonishing event, Vidura, with joy and
lamentation, will depart to visit holy places.
Vidura heard about Dhṛtarāṣtṛa’s attaining the spiritual goal, with some joy. He
was actually deeply lamenting.
Chapter Fourteen

||1.14.1-2||
sūta uvāca—
samprasthite dvārakāyām jiṣṇau bandhu-didṛkṣayā |
jnātum ca puṇya-ślokasya kṛṣṇasya ca viceṣṭitam ||
vyatītāḥ katicin māsās tadā nāyāt tato ’rjunaḥ |
dadarśa ghora-rūpāṇi nimittāni kurūdvahaḥ ||

TRANSLATION
Sūta said: When Arjuna went to Dvārakā to see his friends and understand the
activities and intentions of famous Kṛṣṇa, he did not return for some months.
Yudhiṣṭhira saw inauspicious omens at that time.

This was after Kṛṣṇa came for the horse sacrifice. Yudhiṣṭhira saw inauspicious
omens before Vidura came, and after as well.

||1.14.8||
api devarṣiṇādiṣṭaḥ sa kālo ’yam upasthitaḥ |
yadātmano ’ngam ākrīdam bhagavān utsisṛkṣati ||

TRANSLATION
Has the time indicated by Nārada arrived, when the Lord desires to give up his
universal form engaged in pastimes?

Has the time come when the Lord will give the universal form (angam)?

||1.14.9||
yasmān naḥ sampado rājyam dārāḥ prāṇāḥ kulam prajāḥ |
āsan sapatna-vijayo lokāś ca yad-anugrahāt ||

TRANSLATION
From him, by his mercy we have attained wealth, kingdom, wives, life, family,
citizens, victory over enemies, and the higher worlds.
By his mercy alone, the worlds came under our control.

||1.14.12||
paśyotpātān nara-vyāghra divyān bhaumān sadaihikān |
dāruṇān śamsato ’dūrād bhayam no buddhi-mohanam ||
TRANSLATION
Lion among men! See the ill omens in the sky, land and bodies indicating fearful
situation close at hand which will bewilder our intelligence.
Please see the terrible omens which foretell (śāmsataḥ) fear.

||1.14.13||
śastāḥ kurvanti mām savyam dakṣiṇam paśavo ’pare |
vāhāmś ca puruṣa-vyāghra lakṣaye rudato mama ||

TRANSLATION
O tiger among men! Auspicious animals are circling me counterclockwise and
inauspicious animals are circling me clockwise. I see that my horses are crying.

I see my horses crying.

||1.14.14||
mṛtyu-dūtaḥ kapoto ’yam ulūkaḥ kampayan manaḥ |
pratyulūkaś ca kuhvānair viśvam vai śūnyam icchataḥ ||

TRANSLATION
This pigeon, a messenger of death, the owl which is making my mind tremble
and its owl enemy desire to empty the universe with their harsh cries.
The owl and an enemy owl make the mind tremble. They do not sleep.

||1.14.15||
dhūmrā diśaḥ paridhayaḥ kampate bhūḥ sahādribhiḥ |
nirghātaś ca mahāms tāta sākam ca stanayitnubhiḥ ||

TRANSLATION
The directions and the halos around the sun and moon are grey. The earth along
with the mountains is trembling. There is sudden loud clamor with cloudless
thunder.

The directions (diśaḥ) and the halos (paridhayaḥ) around the sun and moon are
grey.

||1.14.16||
vāyur vāti khara-sparśo rajasā visṛjams tamaḥ |
asṛg varṣanti jaladā bībhatsam iva sarvataḥ ||

TRANSLATION
The wind, spreading darkness with dust, blows harshly. And the clouds rain
hideously spraying blood everywhere.
The clouds rain in a ghastly manner, showering blood everywhere. Iva is an
ornament.

||1.14.17||
sūryam hata-prabham paśya graha-mardam mitho divi |
sasankulair bhūta-gaṇair jvalite iva rodasī ||

TRANSLATION
See the sun with weak light fighting with other planets in the sky, and see the
earth and heavens ablaze with the followers of Śiva along with other beings.

Sa sankulaiḥ means “even you are with the followers of Śiva.”

||1.14.28||
kaccid rājāhuko jīvaty asat-putro ’sya cānujaḥ |
hṛdīkaḥ sasuto ’krūro jayanta-gada-sāraṇāḥ ||
TRANSLATION
How are Ugrasena, whose son was evil Kamsa, and his younger brother Devaka?
How are Hṛdīka and his son Kṛtavarmā, Akrūra, Jayanta, Gada and Sāraṇa?

Is Ugrasena whose son who hated Kṛṣṇa (asat-putraḥ) alive? Because of such a
son, Ugrasena is ashamed and even desires to give up his body. But he lives.

||1.14.36||
yad bāhu-daṇda-guptāyām sva-puryām yadavo ’rcitāḥ |
krīdanti paramānandam mahā-pauruṣikā iva ||

TRANSLATION
The Yādavas, worshipped even by the devatās, play like the inhabitants of
Vaikuṇṭha in their city which is protected by Kṛṣṇa’s strong arms.
Playing like inhabitants of Vaikuṇṭha is a statement from the conventional point
of view. The same can be said of later statements as well.
 ||1.14.39||
kaccit te ’nāmayam tāta bhraṣṭa-tejā vibhāsi me |
alabdha-māno ’vajnātaḥ kim vā tāta ciroṣitaḥ ||
TRANSLATION
Are you healthy? You appear to me to have lost your effulgence. Staying away
so long, were you not given proper respect, or were you disrespected by your
friends?

They should not have anything inauspicious happen to them. But what about
you?

||1.14.40||
kaccin nābhihato ’bhāvaiḥ śabdādibhir amangalaiḥ |
na dattam uktam arthibhya āśayā yat pratiśrutam ||

TRANSLATION
Were you struck by harsh words without affection? Did you fail to give what you
had promised to someone who requested from you and then remained silent?

Were you not struck by harsh words? Yes, you must have been.

Chapter Fifteen

||1.15.10||
patnyās tavādhimakha-kḷpta-mahābhiṣeka-
ślāghiṣṭha-cāru-kabaram kitavaiḥ sabhāyām |
spṛṣṭam vikīrya padayoḥ patitāśru-mukhyā
yas tat-striyo ’kṛta hateśa-vimukta-keśāḥ ||

TRANSLATION
And Bhīma made widows of those whose rascal husbands in the assembly untied
and pulled the hair bound up beautifully during the bathing ceremony at the
Rājasūya sacrifice of your wife, whose tears fell on the feet of Kṛṣṇa.
You made the wives of the rascals who pulled the hair of your wife to lose their
husbands and release their hair in mourning. Later her tears fell at the feet of
Kṛṣṇa who had gone to the forest. Her hair had been pulled by the rascals during
the gambling match.
 ||1.15.12||
yat-tejasātha bhagavān yudhi śūla-pāṇir
vismāpitaḥ sagirijo ’stram adān nijam me |
anye ’pi cāham amunaiva kalevareṇa
prāpto mahendra-bhavane mahad-āsanārdham ||

TRANSLATION
By his power, Śiva along with Parvatī became astonished at my prowess in
fighting and gave me his own weapon; others also gave me their weapons; and in
this body I sat on half of Indra’s throne in his hall.
As previously, this event enacts a human like pastime

||1.15.13||
tatraiva me viharato bhuja-daṇda-yugmam
gāṇdīva-lakṣaṇam arāti-vadhāya devāḥ |
sendrāḥ śritā yad-anubhāvitam ājamīdha
tenāham adya muṣitaḥ puruṣeṇa bhūmnā ||

TRANSLATION
O descendent of Ājamīdha! I have been abandoned by that great person, by
whose power, while I was staying in Svarga, the devatās along with Indra took
shelter of my strong arms holding the Gāṇdiva bow for killing the
Nivātakavacas.

I have been abandoned by that greatest of persons (bhūmnā).

||1.15.20||
so ’ham nṛpendra rahitaḥ puruṣottamena
sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ |
adhvany urukrama-parigraham anga rakṣan
gopair asadbhir abaleva vinirjito’smi ||
TRANSLATION
O best of kings! Without the Lord, my dear friend, companion, my mind being
vacant, like a weakling, I was defeated by criminal cowherds while protecting
his queens on the road.

In the Eleventh Canto it is said:

You, Dāruka, should be firmly situated in devotion to me, fixed in spiritual
knowledge and unattached to material considerations. Understanding these
pastimes to be a display of my illusory potency, you should remain peaceful. (SB
11.30.49)

rājan parasya tanu-bhṛj-jananāpyayehā

māyā-vidambanam avehi yathā naṭasya
sṛṣṭvātmanedam anuviśya vihṛtya cānte
samhṛtya cātma-mahinoparataḥ sa āste

O King! You should understand that the Supreme Lord’s appearance and
disappearance, which resemble those of embodied conditioned souls, are
actually a show enacted by his illusory energy, just like the performance of an
actor. After creating this illusion he entered into it, played within it for some
time, and at last destroyed it, withdrawing from it by his own power. Thus he
remains. (SB 11.31.11)

These verses show that this was some illusion. The conclusion is explained in
Brahma Purāṇa. Vyasa speaks to Arjuna:

tat tvayā na hi kartavyaḥ śoko ’lpo ’pi hi pāṇdava |

tenāpy akhila-nāthena sarvam tad upasamhṛtam ||

O Pāṇdava! Do not lament at all. All of the queens have been brought close by
the perfect husband Kṛṣṇa.
By the complete (akhila) master (nāthena) all his dear queens were brought close
in a complete way (upasamhṛtam). They were taken from Arjuna.
||1.15.24||
prāyeṇaitad bhagavata īśvarasya viceṣṭitam |
mitho nighnanti bhūtāni bhāvayanti ca yan mithaḥ ||

TRANSLATION
According to common vision only, the destruction of the Yadus occurred by the
will of the Lord, because actually living beings themselves cause their own
survival and destruction.

This statement of suffering is according to the viewpoint of such pastimes (it was
not a real destruction).
 ||1.15.26||
evam baliṣṭhair yadubhir mahadbhir itarān vibhuḥ |
yadūn yadubhir anyonyam bhū-bhārān sanjahāra ha ||
TRANSLATION
The Lord in this way destroyed the Yadus, who became a burden on the earth,
with strong Yadus killing other great Yadus.

Their burden was adharma.

bhū-bhāra-rāja-pṛtanā yadubhir nirasya

guptaiḥ sva-bāhubhir acintayad aprameyaḥ
manye 'vaner nanu gato 'py agatam hi bhāram
yad yādavam kulam aho aviṣahyam āste

After using the Yadu dynasty, which was protected by his arms, to eliminate the
kings who with their armies had been the burden of this earth, the unfathomable
Lord thought, "Although the earth's burden is now gone, in my opinion it is not
yet gone, because there still remains the intolerable burden of Yādu dynasty
itself remain." (SB 11.1.3)

||1.15.28||
sūta uvāca—
evam cintayato jiṣṇoḥ kṛṣṇa-pāda-saroruham |
sauhārdenātigādhena śāntāsīd vimalā matiḥ ||

TRANSLATION
Sūta said: When Arjuna contemplated the lotus feet of Kṛṣṇa with deep
affection, his intelligence, regaining steadiness, became calm.
Prīti Sandarbha 52:

He became peaceful, devoid of sorrow because the Lord appeared in his heart as
if to his eyes. His mind was pure (vimalā), devoid of all contamination that
appears in the mind.
||1.15.29||
vāsudevānghry-anudhyāna-paribṛmhita-ramhasā |
bhaktyā nirmathitāśeṣa-kaṣāya-dhiṣaṇo ’rjunaḥ ||
TRANSLATION
Arjuna had his intelligence completely freed of all contaminations by intense
bhakti which was completely filled with meditation on the feet of Vāsudeva.

He is described in the next two verses. His thinking of the Lord mentioned in the
first verse (cintayatah) is described as anudhyana in the second verse. The
contamination in the first verse (mala in vimalā) is indicated by kāśāya in the
second verse.

||1.15.30||
gītam bhagavatā jnānam yat tat sangrāma-mūrdhani |
kāla-karma-tamo ’ruddham punar adhyagamat prabhuḥ ||

TRANSLATION
Arjuna again understood the knowledge sung by the Lord in the battlefield,
which was not forgotten by the influence of time, action or darkness caused by
separation from the Lord.

Prīti Sandarbha 52:

Kṛṣṇa had said in the Gītā mām evaiṣyasi: you will come to me. (BG 18.65)
Arjuna did not forget that. The time mentioned in this verse is produced by the
will of the Lord. Karma means his pastimes. Tamas is his attempts to search out
the Lord by absorption in his pastimes. After suffering great separation, he
understood (adhyagamat) that he had attained the Lord according to the words
mam evaiṣyasi.

||1.15.31||
viśoko brahma-sampattyā sanchinna-dvaita-samśayaḥ |
līna-prakṛti-nairguṇyād alingatvād asambhavaḥ ||

TRANSLATION
By the wealth of friendship with Kṛṣṇa he destroyed his lamentation. He
vanquished all doubts about separation from the Lord. Since he was beyond the
guṇas by his nature though difficult to perceive, and therefore was without a
subtle body, he had no birth in the material world.
Prīti Sandarbha 52:

Understanding he was successful, he gave up lamentation (viśokaḥ). By directly

meeting Brahman in human form (brahma-sampattyā), he destroyed all doubts
about the internal sphūrti being different (dvaita) from direct meeting. On
attaining the Lord, there was a disruption of attaining another birth like other
people. Since prakṛti was gone, the guṇas, caused by prakṛti were gone. Because
he was beyond the cause of the guṇas and because he had no material body
(alingatvāt) he did not take another birth (asambhavaḥ). After that the Lord
appeared before his eyes. That is the meaning.

Parīkṣit later speaks to Kali.

yas tvam kṛṣṇe gate dūram saha-gāṇdīva-dhanvanā |
śocyo ’sy aśocyān rahasi praharan vadham arhasi ||

Since Kṛṣṇa has departed with Arjuna, you are in a pitiable position. By beating
innocent creatures in a solitary place, you deserve to be killed. (SB 1.17.6)

The sages say:

na vā idam rājarṣi-varya citram
bhavatsu kṛṣṇam samanuvrateṣu|
ye ’dhyāsanam rāja-kirīṭa-juṣṭam
sadyo jahur bhagavat-pārśva-kāmāḥ ||

O best of kings! It is not surprising that those desiring to associate with the Lord,
born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up
the royal throne served by kings’ crowns. (SB 1.19.20)

Therefore it is explained that all the Pāṇdavas and their followers attained the
Lord.

||1.15.32||
niśamya bhagavan-mārgam samsthām yadu-kulasya ca |
svaḥ-pathāya matim cakre nibhṛtātmā yudhiṣṭhiraḥ ||

TRANSLATION
Hearing the arrangements of the Lord and the proper situation of the Yadu
family, without others knowing, Yudhiṣṭhira fixed his mind on attaining Kṛṣṇa’s
abode.

Guessing what had happened to the Lord, and hearing of the situation of the
Yadu dynasty, he fixed his mind on the Lord. Actually he considered his
complete situation with the eternal association of Kṛṣṇa. Svaḥ means Kṛṣṇa’s
abode as in the following:
na vā idam rājarṣi-varya citram
bhavatsu kṛṣṇam samanuvrateṣu|
ye ’dhyāsanam rāja-kirīṭa-juṣṭam
sadyo jahur bhagavat-pārśva-kāmāḥ ||

O best of kings! It is not surprising that those desiring to associate with the Lord,
born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up
the royal throne served by kings’ crowns. (SB 1.19.20)

yad āttha mām mahā-bhāga tac-cikīrṣitam eva me

brahmā bhavo loka-pālāḥ svar-vāsam me ’bhikānkṣiṇaḥ

The Supreme Lord said: O greatly fortunate Uddhava! You have accurately
revealed my desire to withdraw the Yadu dynasty from the earth and return to
my own abode in Vaikuṇṭha. Thus Brahmā, Śiva and all other planetary rulers
are now praying for me to resume my residence in Vaikuṇṭha. (SB 11.7.1)

||1.15.33||
pṛthāpy anuśrutya dhananjayoditam
nāśam yadūnām bhagavad-gatim ca tām |
ekānta-bhaktyā bhagavaty adhokṣaje
niveśitātmopararāma samsṛteḥ ||

TRANSLATION
Hearing from Arjuna about the disappearance of the Yadus and the Lord’s
attaining his abode, Kuntī became absorbed in the Lord with pure devotion, and
disappeared from the pastimes in the world.
The destruction (nāṣam) of the Yadus was actually only a disappearance.
Showing Kuntī’s absorption in the Lord, her destination is described.
Destruction of the Lord is forbidden. Similarly one should consider the Lord’s
associates to be without destruction. It is said:
saudāmanyā yathāklāśe yāntyā hitvābhra-maṇdalam
gatir na lakṣyate martyais tathā kṛṣṇasya daivataiḥ

Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves a
cloud, the devatās could not trace out the destination of Kṛṣṇa. (SB 11.31.9)
It is also said there:
devādayo brahma-mukhyā na viśantam sva-dhāmani
avijnāta-gatim kṛṣṇam dadṛśuś cāti-vismitāḥ
The devatās, headed by Brahmā could not see Kṛṣṇa in his Nārāyaṇa expansion
as he entered his abode. Some, however, saw this with amazement. (SB
11.31.8)

She withdrew from her descent into the material world (samsṛteḥ).

||1.15.34||
yayāharad bhuvo bhāram tām tanum vijahāv ajaḥ |
kaṇṭakam kaṇṭakeneva dvayam cāpīśituḥ samam ||

TRANSLATION
Regarding both burdens equally, the Lord separated himself from that portion of
the Yadus by which he removed the burden of the earth, like removing a thorn
with another thorn.

Tanu or body means the attitude of wanting to remove the burden of the earth
and to protect the devatās (instead of meaning a material body). Similarly in the
Third Canto, Twentieth Chapter Brahmā is described as giving up various mental
attitudes, which are called bodies.
The example of the thorns is appropriate since those bhāvas (like thorns) were
shadow representations of the Lord. The two purposes were the same to the
Lord. This is described in Paramātmā Sandarbha.

||1.15.35||
yathā matsyādi-rūpāṇi dhatte jahyād yathā naṭaḥ |
bhū-bhāraḥ kṣapito yenajahau tac ca kalevaram ||

TRANSLATION
Just as the Lord maintains forms such as Matsya and gives them up, and just as a
magician makes a show of giving up his body, the Lord made a show of giving
up his body by which he relieved the burden of the earth.

Kṛṣṇa Sandarbha 104:

Similarly he gave up the bhāvas of Matsya and other avatāras as explained in the
next verse.

yathā matsyādi-rūpāṇi dhatte jahyād yathā naṭaḥ |

bhū-bhāraḥ kṣapito yenajahau tac ca kalevaram ||
Just as the Lord maintains forms such as Matsya and then gives up their bhāvas,
and just as a magician makes a show of giving up his body, the Lord gave up his
bhāvas by which he relieved the burden of the earth.(SB 1.15.35)

Natāḥ refers to a theatrical actor. Śrīdhara Svāmī explained in his commentary

on SB 1.11.21 that a naṭa is an actor skillful at communicating nine rasas. The
actor, situated in his svarūpa and in his dress, sings of previous events by acting,
and accepts and gives up the mood of a hero or heroine. It is said:

pradarśyātapta-tapasāmavitṛpta-dṛśām nṛṇām
ādāyāntaradhād yas tusva-bimbam loka-locanam

The Lord, having shown his form, the center of attraction for all eyes, then took
that form and disappeared from persons who had not performed austerities but
had attained the Lord’s mercy, and were continually craving a vision of his form.
(SB 3.2.11)

Showing his attractive form (sva-bimbam), he withdraws it and disappears. He

does not give it up, for Sūta then says:
yadā mukundo bhagavān imām mahīm
jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpratibuddha-cetasām
abhadra-hetuḥ kalir anvavartata ||
When Lord Mukunda, whose topics are worthy of hearing, left this earth by
means of his spiritual body, from that day onwards Kali, the cause of
inauspiciousness, entered those whose intelligence was sleeping. (SB 1.15.36)

He left the earth by means of (or using) his body (sva-tanvā). It does not mean
“he rejected the world along with the body (sva-tanvā saha)” since the
instrumental meaning (by) is stronger than the meaning of accompanying (with)
and having to supply extra words (saha) to complete the meaning is a secondary
meaning.
Or nāham prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: I am not revealed to
everyone, since I am covered by my māyā. (BG 7.25)

yogibhir dṛśyate bhaktyā nābhaktyā dṛśyate kvacit |

draṣṭum na śakyo roṣāc ca matsarāc ca janārdanaḥ ||
The Lord is seen by yogīs by bhakti and not without bhakti. It is not possible to
see him by anger or envy. (Padma Purāṇa)

Thus to the wrestlers in the arena, Kṛṣṇa was a thunderbolt (SB 10.43.17). Viṣṇu
Purāṇa explains the form that the demons see.

ātma-vināśāya bhagavad-dhasta-cakrāmśu-mālojjvalam akṣaya-tejaḥ-svarūpam

parama-brahma-bhūtam apagata-dveṣādi-doṣo bhagavantam adrākṣīt

Seeing the Lord with the cakra in his hand, which was a mass of rays aimed at
destroying him, his faults of hatred dissipated. Śiśupālathen saw the Lord the
supreme Brahman, a form of indestructible power.(Viṣṇu Purāṇa 4.15.15)

The form which Śiśupāla saw was not his svarūpa, but a form created by māyā.
By seeing his svarūpa, his faults of hatred would have been previously
destroyed. Thus by the body (not his svarūpa) shown to the demons he relieved
the earth of the demons and then withdrew that body. He no longer took any
interest in it. The body seen by bhakti is the nitya-siddha body.
ajo’pi sann avyayātmā bhūtānām īśvaro’pi san |
prakṛtim svām adhiṣṭhāya sambhavāmy ātma-māyayā ||

Though I am unborn, the lord of all entities, and have imperishable body and
qualities, I appear in my own body by my own mercy, to deliver the jīvas. (BG
4.6)
nandādayas tu tam dṛṣṭvā paramānanda-nivṛtāḥ
kṛṣṇam ca tatra cchandobhiḥ stūyamānam su-vismitāḥ
Nanda Mahārāja and the other cowherd men felt the greatest happiness when
they saw that abode. They were especially amazed to see Kṛṣṇa there,
surrounded by the personified scriptures, who were offering him prayers. (SB
10.28.17)
devakyām deva-rūpiṇyām viṣṇuḥ sarva-guhā-śayaḥ
āvirāsīd yathā prācyām diśīndur iva puṣkalaḥ
Then the Lord, complete with all his expansions, who is situated in the core of
everyone’s heart, responding to the request of his devotees, appeared from
Devakī, non-different from the Lord, in the dense darkness of night, like the full
moon rising on the eastern horizon. (SB 10.3.8)

This is also the meaning of SB 1.15.35. Just as some magician assumes the form
of a fish etc. in order to catch a crane which he will eat and then returns to his
original form, giving up that form, so the Lord, though unborn, by a form
attained by māyā, destroyed the burden of the earth, the demons, and then gave
up that form or disappeared. Yoga-māyā-samāvṛtaḥ (BG 7.25) means the Lord is
covered by a shadow body made of māyā, like a snake skin.
||1.15.36||
yadā mukundo bhagavān imām mahīm
jahau sva-tanvā śravaṇīya-sat-kathaḥ |
tadāhar evāpratibuddha-cetasām
abhadra-hetuḥ kalir anvavartata ||

TRANSLATION
When Lord Mukunda, whose topics are worthy of hearing, left this earth by
means of his spiritual body, from that day onwards Kali, the cause of
inauspiciousness, entered those whose intelligence was sleeping.

The Lord left, not along with (saha) his own body, but caused by his own body
(sva-tanvā). “Along with” is a secondary meaning of the instrumental case.
upapada-vibhakteḥ kāraka-vibhaktir balīyasī: the instrumental meaning of
inflection is stronger than the meaning “accompanying.”

||1.15.37||
yudhiṣṭhiras tat parisarpaṇam budhaḥ
pure ca rāṣṭre ca gṛhe tadātmani |
vibhāvya lobhānṛta-jihma-himsanādy-
adharma-cakram gamanāya paryadhāt ||
TRANSLATION
Wise Yudhiṣṭhira, seeing the wheel of irreligion with greed, lying, dishonesty,
and violence spreading everywhere in towns, road, houses and body, dressed
himself suitably to leave.
The approach of Kali-yuga was only a stimulus for his renunciation. The real
cause was his desire to be near the Lord.

||1.15.38||
sva-rāṭ pautram viniyatam ātmanaḥ susamam guṇaiḥ |
toya-nīvyāḥ patim bhūmer abhyaṣincad gajāhvaye ||38||

TRANSLATION
The King enthroned in Hastināpura his grandson Parīkṣit who had observed the
rules suitable for kings and had qualities equal to his own as master of the lands
surrounded by the ocean.
Viniyatam means “correct” or following the rules. Susamam means having very
similar qualities to Yudhiṣṭhira, according to Śrīdhara Svāmī.

||1.15.39||
mathurāyām tathā vajram śūrasena-patim tataḥ |
prājāpatyām nirūpyeṣṭim agnīn apibad īśvaraḥ ||

TRANSLATION
He enthroned Vajra as the king of Śūrasena in Mathurā and then being capable,
performing pṛajāpatya sacrifice, placed within himself the fires.

He performed a prajāpatya sacrifice (iṣṭim).

||1.15.41||
vācam juhāva manasi tat prāṇa itare ca tam |
mṛtyāv apānam sotsargam tam pancatve hy ajohavīt ||
TRANSLATION
He offered the voice and other senses into the mind, the mind into the prāṇa, the
prāṇa into apāna, apāna along with excretion into death, and death into the body.

Mind refers to the mind engaged in material thoughts, not the mind used
spiritually, since it later describes that they meditated on the Lord. He offered
apāna into the body made of the five elements, not into his spiritual body
engaged in Kṛṣṇa’s service.

||1.15.42||
tritve hutvā ca pancatvam tac caikatve ’juhon muniḥ |
sarvam ātmany ajuhavīd brahmaṇy ātmānam avyaye ||

TRANSLATION
He offered the body into the three guṇas and the three guṇas into prakṛti. He
offered everything into the jīva and offered the jīva into indestructible Kṛṣṇa.
He meditated on offering the three guṇas into prakṛti (ekatve) and offered
everything suitable to his form as an associate of the Lord. He offered his
human-like form to the supreme Brahman.

||1.15.46||
te sādhu-kṛta-sarvārthā jnātvātyantikam ātmanaḥ |
manasā dhārayām āsur vaikuṇṭha-caraṇāmbujam ||

TRANSLATION
They who had subjugated dharma, artha, kāma and mokṣa properly,
understanding that Kṛṣṇa’s lotus feet were the highest goal, meditated on the
lotus feet of Kṛṣṇa with their minds.

The Pāṇdavas, having subjugated dharma, artha, kāma and mokṣa correctly
(sadhu-kṛṭa-sarvārthāḥ), knowing that the lotus feet of Kṛṣṇa (Vaikuṇṭha) are the
highest goal, meditated in their minds on those feet.

||1.15.47||
tad-dhyānodriktayā bhaktyā viśuddha-dhiṣaṇāḥ pare |
tasmin nārāyaṇa-pade ekānta-matayo gatim ||
avāpur duravāpām te asadbhir viṣayātmabhiḥ |
vidhūta-kalmaṣā-sthānam virajenātmanaiva hi ||

TRANSLATION
Having pure intelligence, with minds solely on the Lord, whose portion is
Nārāyaṇa, by profuse bhakti with meditation on Kṛṣṇa, they attained the goal,
unattainable by the materialists, the pure abode of the Lord, with their pure
bodies.
Nārāyaṇa here means Kṛṣṇa. The goal is again described. They attained the pure
abode, where Kṛṣṇa manifests in a suitable way, in this case, in their assembly
hall, by their bodies (ātmanā), since those bodies were spiritual (virajena). Hi
indicates that this was not impossible.
||1.15.49||
viduro ’pi parityajya prabhāse deham ātmanaḥ |
kṛṣṇāveśena tac-cittaḥ pitṛbhiḥ sva-kṣayam yayau ||

TRANSLATION
Vidura also, by absorbing his mind in Kṛṣṇa, gave up his body at Prabhāsa and
went to his abode escorted by Pitṛs.
Vidura went to Yamaloka in order to continue his job in a bodily expansion as a
pastime. This is not contrary to Bhāgavatam and Mahābhārata.

||1.15.50||
draupadī ca tadājnāya patīnām anapekṣatām |
vāsudeve bhagavati hy ekānta-matir āpa tam ||

TRANSLATION
Draupadī, understanding that her husbands had become indifferent to her,
concentrated her mind on Vāsudeva and attained him.

Draupadī understood that her husbands, indifferent to her, had attained Kṛṣṇa’s
association. She meditated on Kṛṣṇa (vāsudeve) and attained him. Hi indicates
that it is well known. The Lord of Dvārakā brought them to him, though they
were walking on a different path.

nityam sannihitas tatra bhagavān madhusūdanaḥ

smṛtyāśeṣāśubha-haram sarva-mangala-mangalam
Lord Madhusūdana, the Supreme Lord, is eternally present in Dvārakā. By
remembering that most auspicious of all auspicious places, one destroys all
contamination. (SB 1.31.24)
Chapter Sixteen

||1.16.2||
sa uttarasya tanayām upayema irāvatīm |
janamejayādīmś caturas tasyām utpādayat sutān ||
TRANSLATION
He married Iṛāvatī, the daughter of King Uttara, and bore four sons starting with
Janamejaya.
He married before becoming king, since a king should not be a brahmacārī.
||1.16.6||
tat kathyatām mahā-bhāga yadi kṛṣṇa-kathāśrayam ||
athavāsya padāmbhoja- makaranda-lihām satām |
TRANSLATION
O great soul! Please tell us if it concerns Kṛṣṇa, or concerns his devotees who
lick the honey from his lotus feet.

Please tell other stories if they concern Kṛṣṇa.

||1.16.7||
kim anyair asad-ālāpair āyuṣo yad asad-vyayaḥ ||
kṣudrāyuṣām nṛṇām anga martyānām ṛtam icchatām |

TRANSLATION
O Sūta! For those men who desire Kṛṣṇa, what is use of material talks which are
a waste of life for short-lived humanity?

||1.16.8||
ihopahūto bhagavān mṛtyuḥ śāmitra-karmaṇi
na kaścin mriyate tāvad yāvad āsta ihāntakaḥ |
etad-artham hi bhagavān āhūtaḥ paramarṣibhiḥ |
aho nṛ-loke pīyeta hari-līlāmṛtam vacaḥ ||
TRANSLATION
The Lord as death has been called here to this sacrifice of animals. As long as he
is here, no one will die. The sages have called death here so that no one dies.
Therefore, men should drink the words containing sweet pastimes of the Lord
What is the use of other things for short-lived people who desire the highest
truth, Bhagavān (ṛtam)? For such people, hearing about the Lord will not be
supplied. The answer is given here. As long as one is situated here, hearing
about the Lord, that person will not die. The cause of preventing death for the
hearers is calling death so that they drink the sweet topics of the Lord without
obstacles.
||1.16.11||
sūta uvāca—
yadā parīkṣit kuru-jāngale 'vasat
kalim praviṣṭam nija-cakravartite |
niśamya vārtām anatipriyām tataḥ
śarāsanam samyuga-śauṇdir ādade ||

TRANSLATION
Sūta said: When Parīkṣit, expert in battle, was staying in Kuru-jāngala inspecting
his kingdom, hearing the most unpleasant news that Kali had entered, he took up
his bow.
The news was most unpleasant (anatipriyam). He took up his bow to punish the
miscreants. By that Kali would be defeated.

||1.16.12||
svalankṛtam śyāma-turanga-yojitam
ratham mṛgendra-dhvajam āśritaḥ purāt |
vṛto rathāśva-dvipapatti-yuktayā
sva-senayā dig-vijayāya nirgataḥ ||

TRANSLATION
He had gone out from his city to gather tribute with his troops along with
chariots, horses, and elephants on a chariot with lion flag, pulled by black horses
and well decorated.

He went out to subjugate the various wicked kings in all direction (dig-vijayāya).

||1.16.13||
bhadrāśvam ketumālam ca bhāratam cottarān kurūn |
kimpuruṣādīni varṣāṇi vijitya jagṛhe balim ||
TRANSLATION
Conquering Bhadrāśva, Ketumāla, Bhārata, the northern Kuru provinces, and
other countries such as Kimpuruṣa, he received taxes.

By that strength, hiding his personal powers, he went to conquer the other varṣas
like Bhadrāśva, though Kali was limited to Bhārata-varṣa. The order of the list of
places, is not the order in which he conquered them.
||1.16.18||
tasyaivam vartamānasya pūrveṣām vṛttim anvaham |
nātidūre kilāścaryam yad āsīt tan nibodha me ||
TRANSLATION
Hear from me the most astonishing event that suddenly occurred while he was
following this procedure of the previous kings daily.

Having conquered various places and ceasing his quest, he saw Kali directly, not
too far away, while wandering in his kingdom secretly.

||1.16.19||
dharmaḥ padaikena caran vicchāyām upalabhya gām |
pṛcchati smāśru-vadanām vivatsām iva mātaram ||

TRANSLATION
Dharma, moving about on one leg, seeing a cow with no effulgence, with tears in
her eyes as if she had lost her calf, inquired from her.

The cow was his mother and seemed to have lost her calf. Dharma inquired from
her just as anyone would inquire from their mother if her child died.

||1.16.20||
dharma uvāca—
kaccid bhadre ’nāmayam ātmanas te
vicchāyāsi mlāyateṣan mukhena |
ālakṣaye bhavatīm antarādhim
dūre bandhum śocasi kancanāmba ||

TRANSLATION
Dharma said: Auspicious cow! Are you well? You appear pale and your face is
slightly withered. I think that you are in great anxiety. O mother! Are you
lamenting for a friend in a distant land?
Īṣat means easy to accomplish and is similar to īṣat-kara. Your face has easily
withered. The rule is īṣad-duḥsuṣu kṛcchrākṛcchrārtheṣu khal (Pāninī 3.3.126.)
||1.16.24||
yadvāmba te bhūri-bharāvatāra-
kṛtāvatārasya harer dharitri |
antarhitasya smaratī visṛṣṭā
karmāṇi nirvāṇa-vilambitāni ||

TRANSLATION
O mother! O earth! Are you lamenting on remembering the activities — which
make a mockery of liberation by their sweetness — of the Lord who appeared to
relieve your heavy burden and then disappeared, leaving you alone?

The activities mock liberation (nirvāṇa-vidābmitāni). The normal order of the

words is reversed with nirvāṇa being placed first because of the happiness of
nirvāṇa. The syllables da and la can be exchanged and thus the word becomes
vidambitāni (mocking).
||1.16.25||
idam mamācakṣva tavādhi-mūlam
vasundhare yena vikarśitāsi |
kālena vā te balinām balīyasā
surārcitam kim hṛtam amba saubhagam ||

TRANSLATION
O earth! Please tell me the cause for your anxiety by which you have become
extremely thin. O mother! Has time which is strongest of the strong, stolen your
good fortune worshipped by the devatās?

You have become extremely thin (vikarśitāsi).

||1.16.27||
satyam śaucam dayā kṣāntis tyāgaḥ santoṣa ārjavam |
śamo damas tapaḥ sāmyam titikṣoparatiḥ śrutam ||
jnānam viraktir aiśvaryam śauryam tejo balam smṛtiḥ |
svātantryam kauśalam kāntir dhairyam mārdavam eva ca ||
prāgalbhyam praśrayaḥ śīlam saha ojo balam bhagaḥ |
gāmbhīryam sthairyam āstikyam kīrtir māno 'nahankṛtiḥ ||
ete cānye ca bhagavan nityā yatra mahā-guṇāḥ |
prārthyā mahattvam icchadbhir na viyanti sma karhicit ||

You have eternal qualities of truthfulness, purity, compassion, control of anger,

generosity, self-satisfaction, straightforwardness, control of mind, control of
external senses, following his caste role during pastimes, neutrality to all,
tolerance, indifference to material enjoyment, consideration of scripture,
omniscience, distaste for material enjoyment, control of others, determination in
battle, influence, skill, defining social duties, independence, expertise in arts,
beauty, lack of confusion, tenderness, boldness, modesty, being good-natured,
sharpness of mind, sharpness of the knowledge senses and action senses, the
abode of enjoyment, imperturbability, steadiness, faith, fame, respectability, lack
of pride, and as well, other qualities desirable for those who want greatness.

Prīti Sandarbha 111:

Satyam means speaking the truth. Śaucam means purity. Dayā means not
tolerating others’ suffering, protecting the surrendered and being friends with the
devotees. Kṣānti means being peaceful in mind when there is reason for anger.
Tyāga means generosity. Santoṣa means satisfied in oneself. Ārjavam means
straightforward. Śama means steadiness of mind, and thus strong determination.
Dama means steadiness of the external senses. Tapa means practicing one’s
duties such as those of a kṣatriyaetc., according to the particular avatāra.
Sāmyam means not seeing others as friends or enemies. Titikṣā means tolerating
offenses against oneself. Uparati means indifference on gaining. Śrutam means
consideration according to scriptures. Jnānam has five varieties: intelligence,
knowing correct conduct, knowing what is proper according to place, time and
person, knowing everything and knowing ātmā. Virakti means distaste for
material objects. Aiśvaryam means controlling. Śauryam means enthusiasm for
fighting. Tejas means influence and thus power. Also it means fame. Balam
means skill, doing quickly what is most difficult. Dhṛti means not being
disturbed when there is cause for agitation. Smṛti means contemplating what
should be done. Svātantryam means not being dependent on others. Kauśalam
has three types: skill in action, clever in solving problems simultaneously and
knowledge of various arts and play. Kānti means attractive. It has four types:
attractiveness of limbs such as hands; attractiveness of color, taste (of things
touched by his lips or feet), smell, touch and sound; attractiveness of age; and by
this, attractiveness to women. Dhairyam means not disturbed. Mārdavam means
a heart soft with prema. By this, he is controlled by other’s prema.
Prāgalbhyam means strong confidence by which he becomes garrulous. Praśraya
means compliant. From this comes shyness and giving respect to all in proper
method and speaking nicely. Śīlam means having a good nature. This produces
his quality of being a good shelter. Sahas means sharpness of mind. Ojas means
sharpness of knowledge senses. Balam means sharpness of the action senses.
Bhaga (good fortune) has three varieties: capable of enjoyment, capable of
happiness and ever increasing prosperity. Gambhiryam means difficult to
understand his intentions. Sthairyam means immovable. Āstikyam means seeing
through scriptures. Kīrti means famous for his six qualities. From this comes his
being attractive to all the world. Māna means worshipable. Anahamkṛti means
devoid of pride. The word ca indicates he respects brāhmaṇas, he has all siddhis
and has a body of eternity, knowledge and bliss. He has other great qualities
desired by persons wanting greatness. He has the best of other qualities not
mentioned. These qualities manifest in others to a small degree and temporarily.
In the Lord they are complete and indestructible. Thus Sūta says:

nityam nirīkṣamāṇānām yad api dvārakaukasām |

na vitṛpyanti hi dṛśaḥ śriyo dhāmāngam acyutam ||
The eyes of the inhabitants of Dvārakā could not be satisfied even with
constantly gazing upon Acyuta, whose limbs were the abode of beauty. (SB
1.11.26)

The qualities are eternal (nityāḥ). They are never destroyed (na viyanti). They
are always in his svarūpa.

The following qualities cannot be attained by the jīva. All his desires are fulfilled
when he makes his appearance. He has inconceivable māyā under his control. He
is the support of continuous sattva-guṇa when he appears in the world. He is the
protector of the universe. He gives Svarga and other goals to enemies he kills.
He attracts ātmārāmas. He is served by Brahmā and Śiva. He has inconceivable
śakti. He appears ever fresh. He controls māyā as the puruṣāvatāras. He creates
the universe. He is the seed of guṇāvatāras. Unlimited universes rest in his pores.
Appearing as Vāsudeva or Nārāyaṇa, he has great inconceivable powers arising
from his svarūpa.

As Kṛṣṇa, he gives liberation and bhakti to the enemies he kills. He has

astonishing sweetness of form astonishing to even himself. He gives happiness
even to beings without senses or without consciousness merely by proximity to
them.

This gives an idea of some of his qualities, for it is said:

guṇātmanas te ’pi guṇān vimātum
hitāvatīṛnasya ka īśire ’sya
kālena yair vā vimitāḥ su-kalpair
bhū-pāmśavaḥ khe mihikā dyu-bhāsaḥ
In time, skilled people might be able to count all the atoms of the earth, the
particles of snow, or perhaps even the photons in the sky. But who could
possibly count the unlimited transcendental qualities possessed by you, the
vitalizer of all qualities, who have descended to display those qualities for the
benefit of all living entities? (SB 10.14.7)

||1.16.32||
ātmānam cānuśocāmi bhavantam cāmarottamam |
devān pitriin ṛṣīn sādhūn sarvān varṇāms tathāśramān ||
TRANSLATION
O best of the devatās! I lament for myself and you, and for the devatās, Pitṛs,
sages, devotees and all the varṇas and āśramas.

The words “devoid of the Lord” from the previous verse apply to this sentence.

||1.16.33||
brahmādayo bahu-titham yad-apānga-mokṣa-
kāmās tapaḥ samacaran bhagavat-prapannāḥ |
sā śrīḥ sva-vāsam aravinda-vanam vihāya
yat-pāda-saubhagam alam bhajate 'nuraktā ||

TRANSLATION
Lakṣmī, desiring whose glance Brahmā and others, surrendered to the Lord for a
long time, perform great penance, has left her abode of the lotus forest and with
great attachment worships the beauty of Kṛṣṇa’s feet.
Lakṣmī is surrendered to the Lord, since she is dear to the Lord. Brahmā and
others desire her glance of mercy and thus perform penance for a long time. She
gives up her abode, a lotus grove, and worships his lotus feet since his lotus feet
have more splendor than all lotuses.

||1.16.34||
tasyāham abja-kuliśānkuśa-ketu-ketaiḥ
śrīmat-padair bhagavataḥ samalankṛtāngī |
trīn atyaroca upalabhya tato vibhūtim
lokān sa mām vyasṛjad utsmayatīm tad-ante ||
TRANSLATION
Being ornamented with the footprints of the Lord marked with lotus,
thunderbolt, goad, flag, I surpassed the three worlds in beauty. After I attained
glory from the Lord, he left me who had become proud, even after the glory had
dissipated.
I have been endowed with all great qualities by a relationship with him.

||1.16.35||
yo vai mamātibharam āsura-vamśa-rājnām
akṣauhiṇī-śatam apānudad ātma-tantraḥ |
tvām duḥstham ūna-padam ātmani pauruṣeṇa
sampādayan yaduṣu ramyam abibhrad angam ||
TRANSLATION
The independent Lord destroyed my great burden of a hundred aukṣauhiṇīs of
those who were previously of demonic dynasty of kings. By his prowess he
made you whole when you were suffering with loss of your legs and had taken
shelter of him. He appeared with a beautiful form in the Yadu family.

Āsura-vamśa-rājnām means “made up of persons who were previously kings in

the demon dynasty.” It is a compound similar to chinna–prarūdha (cut but now
grown up). An alternative version is asura-veśa, which means “those who
assumed the nature of asuras.” He made you who were deficient in legs (ūna-
padam) and had taken shelter of him (ātmani) whole (sampādayan).

||1.16.36||
kā vā saheta viraham puruṣottamasya
premāvaloka-rucira-smita-valgu-jalpaiḥ |
sthairyam samānam aharan madhu-māninīnām
romotsavo mama yad-anghri-viṭankitāyāḥ ||

TRANSLATION
Who can tolerate separation from that supreme person whose foot prints made
my hair stand on end constantly, while he took away the pride and self-control of
his queens who were proud by his loving glances, pleasant smiles and sweet
speech?
Who can tolerate his separation? He took away the purity (sthairyam) of the
queens like Satyabhāmā, along with their pride (samānām). They were proud of
being his wives and intoxicated as if by honey (madhu-māninīnām) by his sweet
words, attractive smile and glances of prema. Since I am ornamented by his foot
marks in the dust, my hairs stand on end on the pretext of grass.

Chapter Seventeen
||1.17.1||
 tatra go-mithunam rājā hanyamānam anāthavat |
daṇda-hastam ca vṛṣalam dadṛśe nṛpa-lānchanam ||

TRANSLATION
Sūta said: At Kurukṣetra the King saw the śūdra dressed as a king beating an
unprotected cow and a bull with a stick held in his hand.
Suddenly when the śūdra came, the king also came there.

||1.17.5||
kas tvam mac-charaṇe loke balād dhamsy abalān balī |
nara-devo ’si veṣeṇa naṭavat karmaṇādvijaḥ ||

TRANSLATION
Who are you, having power? You attack the weak with force in the world under
my protection. Like an actor, you appear to be a king by dress, but by actions
you are a śūdra.

You are not a twice born person (advijaḥ), acting in the opposite way.

||1.17.6||
yas tvam kṛṣṇe gate dūram saha-gāṇdīva-dhanvanā |
śocyo ’sy aśocyān rahasi praharan vadham arhasi ||

TRANSLATION
Since Kṛṣṇa has departed with Arjuna, you are in pitiable position. By beating
innocent creatures in a solitary place, you deserve to be killed.

The Lord made a promise to Arjuna. Mām evaiṣyasi satyam te pratijāne priyo
’si me: I promise that you will truly come to me. (BG 18.65 )

This is directly described in Mahābhārata:

dadarśa tatra govindam brāhmeṇa vapuṣānvitam
tenaiva dṛṣṭa-pūrveṇa sādṛśyenopasūcitam
dīpyamānam sva-vapuṣā divyair astrair upaskṛtam
upāsyamānam vīreṇa phālgunena suvarcasā
yathā svarūpam kaunteyas dadarśa madhusūdanam
Yudhiṣṭhira saw Kṛṣṇa endowed with a spiritual body, which was similar to the
form he had previously seen. Kṛṣṇa was shining with his body, decorated with
attractive weapons, and was worshipped by brave Arjuna who was also shining.
He saw Kṛṣṇa in his svarūpa.

||1.17.18||
na vayam kleśa-bījāni yataḥ syuḥ puruṣarṣabha |
puruṣam tam vijānīmo vākya-bheda-vimohitāḥ ||
TRANSLATION
O best of men! I do not know the person who is the cause of my suffering, since
I am bewildered by different statements of scripture.

Though the bull knew who had directly committed violence, it was not proper to
indicate that, thinking that it was secondary. He gives the conclusion concerning
the agent of violence, without identifying him, in three verses. All of us, who
believe in the Lord, but are bewildered by various statements of scripture, do not
understand the supreme Lord since he is invisible to everyone.

||1.17.19||
kecid vikalpa-vasanā āhur ātmānam ātmanaḥ |
daivam anye pare karma svabhāvam apare prabhum ||

TRANSLATION
Some say the self is the cause of suffering. Others say planets are the cause of
suffering. Others say karma is the cause. Others say the inherent property of
matter is the cause.

He enumerates the various opinions in one verse, since everyone is bewildered

by the various statements. These are based on the Vedas, since the Vedas are
authoritative proof. Some say it is karma. Others, the followers of Sānkhya, say
it is inherent in matter.

||1.17.20||
apratarkyād anirdeśyād iti keṣv api niścayaḥ |
atrānurūpam rājarṣe vimṛśa sva-manīṣayā ||
TRANSLATION
And among these, some ascertain that happiness and distress come from that
which is beyond reason and perception, O sage among kings! Consider the
proper truth by your intelligence.
He states with conviction his own opinion as a believer in the Lord.
||1.17.23||
athavā deva-māyāyā nūnam gatir agocarā |
cetaso vacasaś cāpi bhūtānām iti niścayaḥ ||

TRANSLATION
It is certain that the course of the Lord’s māyā is beyond the thought and words
of the living entities.
“It is proper that a person authoritative in protecting all dharma and a particular
case of dharma to speak the truth. Why say that you do not know, though you
believe in the Lord?” But now, by the influence of time, caused by the Lord’s
māyā, this doubt is suitable even for you. The word deva is used with māyā to
indicate that the Lord makes arrangements but is not touched by the faults of
material māyā.

||1.17.24||
tapaḥ śaucam dayā satyam iti pādāḥ kṛte kṛtāḥ |
adharmāmśais trayo bhagnāḥ smaya-sanga-madais tava ||

TRANSLATION
In Satya-yuga you had complete dharma of four portions with four elements:
austerity, cleanliness, mercy and truth. Three portions are broken by three
portions of irreligion: pride, association with women, intoxication and other sins.

Māyā, following the individual karmas of the jīvas, manifests gradually with
qualities of dharma and adharma, creating various effects in each yuga, with
difference. That is described in two verses.
By pride, austerity is destroyed. By three portions of adharma –pride (smaya),
women (sanga) and intoxication (madaiḥ), three portions of dharma are broken.
One leg remains with a quarter of the four parts of dharma. In that, a portion of
truth remains.

||1.17.28||
iti dharmam mahīm caiva sāntvayitvā mahā-rathaḥ |
niśātam ādade khadgam kalaye ’dharma-hetave ||
TRANSLATION
Pacifying Dharma and earth in this way, Parīkṣit took his sharp sword for killing
Kali, the cause of adharma.
It was said that the cause of all faults was the adharma of the jīvas. Why should
he kill Kali? He is an assistance cause. Verse 31 explains that Kali is the friend
of adharma.

||1.17.31||
rājovāca—
na te gudākeśa-yaśo-dharāṇām
baddhānjaler vai bhayam asti kincit |
na vartitavyam bhavatā kathancana
kṣetre madīye tvam adharma-bandhuḥ ||
TRANSLATION
The King said: Coming with folded hands in front of the sustainer of Arjuna’s
glory, you should have no fear at all. But you, friend of irreligion, cannot stay in
my kingdom at all.

Parīkṣit was eager to maintain the glory of Arjuna (gudākeśa-yaśo-dharānām).

||1.17.33||
na vartitavyam tad adharma-bandho
dharmeṇa satyena ca vartitavye |
brahmāvarte yatra yajanti yajnair
yajneśvaram yajna-vitāna-vijnāḥ ||

TRANSLATION
You cannot stay in Brahmāvarta where dharma and truth suitably reside, and
where knowers of sacrifice worship the lord of sacrifice with sacrifice.
Brahmāvarta represents all places where sacrifices are performed.

||1.17.38||
sūta uvāca—
abhyarthitas tadā tasmai sthānāni kalaye dadau |
dyūtam pānam striyaḥ sūnā yatrādharmaś catur-vidhaḥ ||

TRANSLATION
Sūta said: He then gave to Kali who had made the request places where there
were four types of irreligion: gambling, wine, unmarried women and slaughter
of animals.
Wine is forbidden except where used in sacrifices like sautrāmaṇi. Association
with women is forbidden except marriage according to dharma. Slaughter of
animals is forbidden except according rules of dharma. According to Śrīdhara
Svāmī, by drinking, intoxication and pride manifest. The two are equated.
Intoxication and pride destroy mercy and austerity. By gambling, lack of truth
arises. Truth is destroyed. Women means unlawful association (sanga). This
destroys cleanliness.
By animal killing, cruelty manifests and mercy is destroyed, more than
previously. This is not contradictory to the previous statement. One should also
consider the statements in the Twelfth Canto which are slightly different.
||1.17.39||
punaś ca yācamānāya jāta-rūpam adāt prabhuḥ |
tato ’nṛtam madam kāmam rajo vairam ca pancamam ||

TRANSLATION
When implored again, the King gave the place where there was gold. In that
place there will be untruthfulness, intoxication, illicit sex, pride, and enmity.

Jāta-rūpam means gold, used without rules of dharma. He gave a place of gold as
for the four other items mentioned. This will produce a fifth item, enmity.
Without describing the place, it would be difficult to influence the people there.

||1.17.40||
amūni panca sthānāni hy adharma-prabhavaḥ kaliḥ |
auttareyeṇa dattāni nyavasat tan-nideśa-kṛt ||

TRANSLATION
Kali, propagator of irreligion, following the order of the King, took up residence
in these five places given by the son of Uttarā.

At that moment, Kali went to those places and resided there. That is described in
this verse.
The verb takes the accusative according to the rule kālādhva-bhāva-deśānām
(Hari-nāmāmṭa-vyākaraṇa).

||1.17.42||
vṛṣasya naṣṭāms trīn pādān tapaḥ śaucam dayām iti |
pratisandadha āśvāsya mahīm ca samavardhayat ||
TRANSLATION
The King restored the three destroyed legs of the bull: austerity, cleanliness and
mercy. Comforting the earth, he made her prosperous.

The king cheated Kali, since when he went to the places, no one performed those
activities. Gold was used for dharma. He restored the three legs by the three
parts of dharma, by the power of bhakti to the Lord.
By restoring the form directly, dharma was restored everywhere. By the
influence of truth, everything contrary was destroyed. The form dayām instead
of dayā is poetic license.
||1.17.43||
sa eṣa etarhy adhyāsta āsanam pārthivocitam |
pitāmahenopanyastam rājnāraṇyam vivikṣatā ||
āste ’dhunā sa rājarṣiḥ kauravendra-śriyollasan |
gajāhvaye mahā-bhāgaś cakravartī bṛhac-chravāḥ ||

TRANSLATION
He is presently sitting on the throne given by his grandfather King Yudhiṣṭhira
who desired to go to the forest. This sage among kings, who is greatly fortunate,
famous, ruling the world, shining with the wealth of a Kuru king, is now residing
in Hastināpura.

He sits with power (adhyasta). That is understood in verse 44.

||1.17.45||
ittham-bhūtānubhāvo ’yam abhimanyu-suto nṛpaḥ |
yasya pālayataḥ kṣauṇīm yūyam satrāya dīkṣitāḥ ||
TRANSLATION
This King, the son of Abhimanyu, who, by protecting the earth, has allowed you
to be consecrated for performing sacrifice, had such authority.

This sacrifice is different from the one that Baladeva saw.

Chapter Eighteen
||1.18.10||
yā yāḥ kathā bhagavataḥ kathanīyoru-karmaṇaḥ |
guṇa-karmāśrayāḥ pumbhiḥ samsevyās tā bubhūṣubhiḥ ||

TRANSLATION
Those who desire their own benefit should hear those topics concerning the
qualities and activities of the Lord who performed the greatest actions.
They should desire to hear all topics about activities of the Lord which indicate
his qualities (guṇa-karmāśrayāḥ), what to speak of topics about Kṛṣṇa.

||1.18.11||
sūta jīva samāḥ saumya śāśvatīr viśadam yaśaḥ |
yas tvam śamsasi kṛṣṇasya martyānām amṛtam hi naḥ ||

TRANSLATION
The sages said: O auspicious Sūta! Stay alive for eternal years, since you narrate
to us, who are mortals, the shining glories of Kṛṣṇa!

O Sūta! Stay alive in this world (jīva)!

||1.18.12||
karmaṇy asminn anāśvāse dhūma-dhūmrātmanām bhavān |
āpāyayati govinda-pāda-padmāsavam madhu ||
TRANSLATION
You let us, blackened by the smoke at this uncertain sacrifice, drink the
intoxicating nectar of the lotus feet of Govinda.

Bhakti Sandarbha 99:

The sacrifice is uncertain, since there were many faults in performance, just as
results are uncertain in farming. This infers that bhakti’s results are certain. You
let us, whose hearts and bodies are blackened by smoke, drink the nectar, in the
form of his famous qualities, contained in the Lord’s feet. The genitive
(ātmānām) expresses the accusative. Just as sacrifices are included in karma, so
hearing the fame of the Lord is included in bhakti. By this statement one should
reach the conclusion that the sacrificers suffer by performance of karmas which
are devoid of bhakti.

yaśaḥ-śriyām eva pariśramaḥ paro

varṇāśramācāra-tapaḥ-śrutādiṣu
avismṛtiḥ śrīdhara-pāda-padmayor
guṇānuvāda-śravaṇādarādibhiḥ

The great endeavor one undergoes in executing varṇāśrama duties, in performing

austerities and in hearing from the Vedas culminates only in fame and wealth.
But by respecting and attentively hearing the recitation of the Lord’s qualities,
one can remember his lotus feet. (SB 12.12.54)
ato vai kavayo nityam bhaktim paramayā mudā |
vāsudeve bhagavati kurvanty ātma-prasādanīm ||

Thus with great joy the wise constantly perform bhakti, which gives joy to the
mind. (SB 1.2.22)

Viṣṇu says to Śiva:

yadi mām prāptum icchanti prāpunvanty eva nānyathā |

kalau kaluṣa-cittānām vṛthāyuḥ-prabhṛtīni ca |
bhavanti varṇāśramiṇām na tu mac-charaṇārthinām ||

If they desire to attain me, they cannot attain me by other means. The lives of
those whose hearts are contaminated by Kali-yuga and who practice varṇāśrama
are useless. Lives of those who desire to surrender to me are not useless.
(Brahma-vaivarta Purāṇa)

||1.18.13||
tulayāma lavenāpi na svargam nāpunar-bhavam |
bhagavat-sangi-sangasya martyānām kim utāśiṣaḥ ||

TRANSLATION
Let us not compare even a particle of devotee association to Svarga or liberation,
what to speak of any blessings in this world.
An imperative verb is used to indicate possibility. It is impossible for us to
compare devotee association with Svarga or liberation, what to speak of equating
it.
||1.18.14||
ko nāma tṛpyed rasavit kathāyām
mahattamaikānta-parāyaṇasya |
nāntam guṇānām aguṇasya jagmur
yogeśvarā ye bhava-pādma-mukhyāḥ ||

TRANSLATION
What knower of rasa could be satisfied with the topics of the Lord who is the
sole, supreme shelter of the greatest devotees? Even those who are masters of
bhakti-yoga headed by Brahmā and Śiva, cannot find an end to the spiritual
qualities of the Lord who is without material qualities.
Yogeśvarā means persons capable of giving or not giving bhakti-yoga.

||1.18.17||
tan naḥ param puṇyam asamvṛtārtham
ākhyānam atyadbhuta-yoga-niṣṭham |
ākhyāhy anantācaritopapannam
pārīkṣitam bhāgavatābhirāmam ||

TRANSLATION
Please tell us clearly the most pure Bhāgavatam containing unlimited pastimes,
which is devoted to astonishing bhakti, since it is dear to the devotees and was
recited to Parīkṣit.

Though Bhāgavatam reveals dharma and jnāna as intermediate goals, its chief
goal is revealing bhakti. It is dear to the devotees (bhāgavatābhirāmam). That
was stated in verse 16. Bhāgavatam is most purifying (param puṇyam), because
it is fixed in bhakti yoga (atyadbhuta-yoga-niṣṭham).

||1.18.18||
sūta uvāca
aho vayam janma-bhṛto ’dya hāsma
vṛddhānuvṛttyāpi viloma-jātāḥ |
dauṣkulyam ādhim vidhunoti śīghram
mahattamānām abhidhāna-yogaḥ ||

TRANSLATION
Sūta said: Born of mixed castes, we have certainly made our birth successful
today by following after the great devotees, for hearing the names of great
devotees quickly destroys the mental pains arising from low birth.

Being hesitant to teach such a great Purāṇa to exalted sages, Sūta takes support
of the Bhāgavatam’s greatness in two verses. Though of inferior caste, I have
made my birth successful. I have attained another most excellent birth, just as
the upper castes are born again by Vedic initiation. How did this happen? I
followed after you great elders by agreeing to recite this great Purāṇa.
Or how and when did this birth take place? It took place by following after
Śukadeva and others (vṛddha) at the time of acceptance by great souls like you
today (adya). It would be unsuitable to follow after a person of mixed caste.
Hearing the name of great souls (abhidhāna-yoga) destroys the pain of low birth.

||1.18.19||
kutaḥ punar gṛṇato nāma tasya
mahattamaikānta-parāyaṇasya |
yo ’nanta-śaktir bhagavān ananto
mahad-guṇatvād yam anantam āhuḥ ||

TRANSLATION
What doubt is there about this for one who chants the Lords name, who takes
shelter of the greatest devotees? Unlimited Bhagavān has unlimited power, and
is called unlimited because he manifests unlimited qualities to the devotee.

The person who chants the names of the great souls, surrendering completely to
them, destroys his low birth. What more can be said? That will happen (kutaḥ
punaḥ). This is because the Lord, having an unlimited form, must have
unlimited śakti because of which they call him Ananta, since he reveals qualities
to the great souls. If his qualities would not be revealed to them, because of
ignorance, they would not speak in this way about him.

This is the power of persons like you having such qualities. By this I have
become qualified. Parīkṣit says later:
aho adya vayam brahman sat-sevyāḥ kṣatra-bandhavaḥ |
kṛpayātithi-rūpeṇa bhavadbhis tīrthakāḥ kṛtāḥ ||
yeṣām samsmaraṇāt pumsām sadyaḥ śuddhyanti vai gṛhāḥ |
kim punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||
O brāhmaṇa! Today we low kṣatriyas have become respected by the saints
because we have been purified by your coming as a guest out of your mercy.
Simply from remembering you, men’s houses even become immediately
purified. What to speak of seeing, touching, washing your feet and giving you a
seat! (SB 1.19.33)
Since the subject of glorifying, following the great devotees, is here summarized,
to take the statement as glorification of someone else would disrupt the meaning.
And it would be bold to explain one’s qualification.

||1.18.20||
etāvatālam nanu sūcitena
guṇair asāmyānatiśāyanasya |
hitvetarān prārthayato vibhūtir
yasyānghri-reṇum juṣate ’nabhīpsoḥ ||
TRANSLATION
Enough with delineating the Lord, who has no equal or superior in qualities!
Ignoring Brahmā and others who pray to her, even Lakṣmī, with a desire for
receiving all those qualities in full, serves the dust of the feet of this Lord who
has no material desire.

This verse shows how the Lord has unlimited qualities. He has no equal and no
superior in qualities. What more can one say about his qualities? There is no
point in doing so. Lakṣmī, who represents material wealth, ignores others
praying to her and serves the dust of the feet of the Lord, who is endowed with
his svarūpa-śakti.

||1.18.21||
athāpi yat-pāda-nakhāvasṛṣṭam
jagad virincopahṛtārhaṇāmbhaḥ |
seśam punāty anyatamo mukundāt
ko nāma loke bhagavat-padārthaḥ ||
TRANSLATION
Who can be called by the name Bhagavān except Mukunda whose toe-nail water
purifies the universe along with Śiva and becomes arghya for Brahmā.

This verse shows that the Lord’s unlimited qualities are revealed to the great
devotees. The lord’s foot water purifies everything including Śiva (seśam).
Though the Lord is the abode of unlimited qualities, his expansions like Śiva are
shown to be limited.

||1.18.22||
yatrānuraktāḥ sahasaiva dhīrā
vyapohya dehādiṣu sangam ūdham |
vrajanti tat pārama-hamsyam antyam
yasminn ahimsopaśamaḥ sva-dharmaḥ ||

TRANSLATION
The devotees who are attracted to Kṛṣṇa, immediately giving up strong
attachment to body and other material objects, attain the highest stage of life,
pāramahamsa, for which purpose being steady in the Lord, devoid of hatred,
manifests naturally.

Therefore one should worship the Lord. The devotees attain the stage of
pāramahamsa (anta-pāramahamsyam).

muktānām api siddhānām nārāyaṇa-parāyaṇaḥ

su-durlabhaḥ praśāntātmā koṭiṣv api mahā-mune

O great sage! Greater than those who are jīvanmukta and greater than those who
attain liberation is the devotee of Lord Nārāyaṇa. Such a devotee, who is in
śānta or other rasas, is very rare, even among ten million people. (SB 6.14.5)

For this purpose (yasmin), steadiness in the Lord (upaśamaḥ), devoid of envy
and other bad qualities (ahimsa) manifests.
||1.18.23||
aham hi pṛṣṭo ’ryamaṇo bhavadbhir
ācakṣa ātmāvagamo ’tra yāvān |
nabhaḥ patanty ātma-samam patattriṇas
tathā samam viṣṇu-gatim vipaścitaḥ ||
TRANSLATION
You are like many suns! I will speak the knowledge requested by you according
to what I have understood. Just as birds fly high in the sky only according to
their ability, so the wise understand the pastimes of the Lord only according to
their limited ability.

Why do you engage in singing the qualities of the Lord who has unlimited
qualities? This verse answers.

||1.18.24||
ekadā dhanur udyamya vicaran mṛgayām vane |
mṛgān anugataḥ śrāntaḥ kṣudhitas tṛṣito bhṛśam ||

TRANSLATION
One day while taking his bow and hunting in the forest, after pursuing animals,
he became tired, hungry and very thirsty.
The Lord, to bring Parīkṣit to his side, arranged for making him detached
through the curse of the brāhmaṇa. The following verses narrate how the Lord
revealed Bhāgavatam to him.

||1.18.28||
alabdha-tṛṇa-bhūmy-ādir asamprāptārghya-sūnṛtaḥ |
avajnātam ivātmānam manyamānaś cukopa ha ||

TRANSLATION
Thinking that he had been disrespected by not being offered a grass seat, arghya
or friendly words, the king became angry.

This condition of Parīkṣit was the mercy of the Lord. By the will of the Lord
this happened. Later Parīkṣit says:

tasyaiva me ’ghasya parāvareśo

vyāsakta-cittasya gṛheṣv abhīkṣṇam |
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto ’bhayam āśu dhatte ||
For me, whose impure action was the sin of disrespecting an innocent brāhmaṇa,
and whose heart was very attached to family life, the Lord has come in the form
of the brāhmaṇa’s curse, which has become the cause of detachment from
material life. By the Lord’s presence the attached person quickly becomes
fearless. (SB 1.19.14)

||1.18.43||
alakṣyamāṇe nara-deva-nāmni
rathānga-pāṇāv ayam anga lokaḥ |
tadā hi caura-pracuro vinankṣyaty
arakṣyamāṇo ’vivarūthavat kṣaṇāt ||

TRANSLATION
O child! When this King, representative of Viṣṇu, disappears, at that time only,
the people, suffering from thieves, will be destroyed in an instant like
unprotected sheep,

Tadā hi means “at that time only.”

||1.18.46||
dharma-pālo nara-patiḥ sa tu samrād bṛhac-chravāḥ |
sākṣān mahā-bhāgavato rājarṣir haya-medhayāṭ |
kṣut-tṛṭ-śrama-yuto dīno naivāsmac chāpam arhati ||

TRANSLATION
King Parīkṣit, the protector of dharma, the renowned emperor, a sage among
kings, a very great devotee of the Lord, performer of horse sacrifices, suffering
from hunger, thirst and fatigue, does not deserve our curse.

He is described as great in conventional terms such as performing horse

sacrifices.

||1.18.47||
apāpeṣu sva-bhṛtyeṣu bālenāpakva-buddhinā |
pāpam kṛtam tad bhagavān sarvātmā kṣantum arhati ||

TRANSLATION
The Lord, the soul of all beings, should forgive the sin committed to your
innocent devotee by this boy of immature intelligence.

You are the essence of all beings (sarvātmā). Thus it is suitable that you forgive
him, since he is a great devotee, with a nature the same as yours.

Chapter Nineteen

||1.19.3||
adyaiva rājyam balam ṛddha-kośam
prakopita-brahma-kulānalo me |
dahatv abhadrasya punar na me ’bhūt
pāpīyasī dhīr dvija-deva-gobhyaḥ ||
TRANSLATION
Let the fire of an angry brāhmaṇa family burn up my kingdom, strength, and
wealth today, since I am so sinful! May I never again think sinfully of giving
suffering to brāhmaṇas, devatās or cows!

May the fire of angry brāhmaṇas burn up my kingdom, strength and wealth
today. May their anger take my kingdom from me, as if it were burned up. It
would be improper to want to burn up everything including other brāhmaṇas
present in the kingdom.
||1.19.6||
yā vai lasac-chrī-tulasī-vimiśra-
kṛṣṇānghri-reṇv-abhyadhikāmbu-netrī|
punāti lokān ubhayatra seśān
kas tām na seveta mariṣyamāṇaḥ ||

TRANSLATION
Who at the point of death would not serve the Yamunā (Gangā) who, carrying
water made excellent by the dust of Kṛṣṇa’s feet mixed with beautiful tulasī,
purifies the worlds along with their leaders inside and outside, above and below?

Fasting till death is suitable to perform at the Gangā since it is related to Kṛṣṇa,
his desired goal.
Its ability to purify all people is shown. Let a person fearing sin of offending a
brāhmaṇa just serve the feet of Kṛṣṇa. Gangā is a suitable shelter for a person
desiring the highest human goal, for all jīvas and especially those about to die.
That is expressed in this verse. It is most famous (vai). It carries (netrī) water in
the form of the Yamunā, situated in Vṛndāvana, made superior by the dust from
Kṛṣṇa’s feet, completely mixed with tulasī leaves made more beautiful (lasat) by
growing in Vṛndāvana. The great excellence is described:

gangā-śata-guṇā pūṇyā māthure mama maṇdale |

yamunā viśrutā devī nātra kāryā vicaraṇā ||

O devī! It is heard that Yamunā in the district of my Mathurā, is a hundred times

more pure than the Gangā. One should not doubt this. (Ādi-varāha Purāṇa)

Here the carrier of water is the river Gangā. That is the external water but is then
distinguished. Netrī also means raising or elevating. (The Gangā water becomes
more elevated when mixed with Kṛṣṇa’s foot dust.) The word Kṛṣṇa by
conventional meaning means Gopāla. It should be explained in that way. Since
the two rivers are non-different, one can be described in terms of the other.
||1.19.7||
iti vyavacchidya sa pāṇdaveyaḥ
prāyopaveśam prati viṣṇu-padyām|
dadhau mukundānghrim ananya-bhāvo
muni-vrato mukta-samasta-sangaḥ ||

TRANSLATION
Making this decision to sit without eating on the bank of the Gangā, Parīkṣit,
without thoughts of other processes or deities, peaceful, and free of all material
attachments, concentrated on the feet of Mukunda.
How did he meditate? He concentrated his mind (mukta-samasta-sangaḥ).

||1.19.8||
tatropajagmur bhuvanam punānā
mahānubhāvā munayaḥ sa-śiṣyāḥ |
prāyeṇa tīrthābhigamāpadeśaiḥ
svayam hi tīrthāni punanti santaḥ ||

TRANSLATION
Noble-minded sages who purify the world came along with their disciples to see
Parīkṣit there on the pretext of visiting a holy place. The devotees, being holy
places personified, actually purify the holy places.

The great devotees purify even the places, excluding Gangā or other tīrthas
directly related to the feet of the Lord, since they have great respect for the
tīrthas. Or it is metaphorical, since the devotees do not have the intention to
purify the places. Thus the word prāyeṇa (as is) is used.

||1.19.12||
sukhopaviṣṭeṣv atha teṣu bhūyaḥ
kṛta-praṇāmaḥ sva-cikīrṣitam yat |
vijnāpayām āsa vivikta-cetā
upasthito ’gre ’bhigṛhīta-pāṇiḥ ||
TRANSLATION
When they were all comfortably seated, standing in front of them, with pure
heart and folded hands, he again offered respects and inquired from them
concerning what he wanted to do.
His informing them (vijnāpayām āsa) is explained next.

||1.19.13||
rājovāca—
aho vayam dhanyatamā nṛpāṇām
mahattamānugrahaṇīya-śīlāḥ |
rājnām kulam brāhmaṇa-pāda-śaucād
dūrād visṛṣṭam bata garhya-karma ||
TRANSLATION
The King said: Oh! We are most fortunate among kings since we have been
qualified for mercy of the great sages. The family of kings is generally cast off at
a great distance from the foot washing place of the brāhmaṇas, since they are
involved in impure activities.

This is astonishing (aho). What is astonishing? Among the kings we are the
Pāṇdavas. We have received mercy from great souls like you and thus have
become most fortunate. By its nature the family of kings is rejected because of
impure actions like violence (garhya-karma).

||1.19.14||
tasyaiva me ’ghasya parāvareśo
vyāsakta-cittasya gṛheṣv abhīkṣṇam |
nirveda-mūlo dvija-śāpa-rūpo
yatra prasakto ’bhayam āśu dhatte ||

TRANSLATION
For me, whose impure action was the sin of disrespecting an innocent brāhmaṇa,
and whose heart was very attached to family life, who has accepted the
brāhmaṇa’s curse, who has become detached from material life. The person
attached to his kingdom quickly becomes fearless.
He mentions something astonishing. Though I am counted in a family of great
devotees, I am attached to family affairs at all times (abhīkṣnam vyāsakta-
cittasya). Moreover, I am sinful, have offended a brāhmaṇa. I think I am born in
a family which receives the Lord’s mercy (parāvareśaḥ) but I have been cursed
by a brāhmaṇa and become resolutely unattached to all else (nirveda-mūlah),
Then what happened? Though attached to being a king, I quickly lost fear by
attaining the Lord’s lotus feet.
martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayam nādhyagacchat
tvat pādābjam prāpya yadṛcchayādya
susthaḥ śete mṛtyur asmād apaiti

No one in this material world, fearful of the snake of time, has become free from
fear, even by fleeing to various planets. But now that you have appeared, death is
fleeing in fear of you, and the living entities, having obtained shelter at your
lotus feet by your mercy, are fearless and tranquil. (SB 10.3.27)
Your coming has been inspired by the Lord. Śukadeva hints at this in verse 35:

api me bhagavān prītaḥ kṛṣṇaḥ pāṇdu-suta-priyaḥ |

paitṛ-ṣvasreya-prīty-artham tad-gotrasyātta-bāndhavaḥ ||

Because of affection for his cousins the Pāṇdavas, Lord Kṛṣṇa, dear to the
Pāṇdavas, has shown friendship with me, their descendent, by sending you. (SB
1.19.35)

||1.19.15||
tam mopayātam pratiyantu viprā
gangā ca devī dhṛta-cittam īśe |
dvijopasṛṣṭaḥ kuhakas takṣako vā
daśatv alam gāyata viṣṇu-gāthāḥ ||

TRANSLATION
The brāhmaṇas and Gangā-devī should know that I am surrendered, and have
dedicated my heart to the Lord. Let the snake released by the brāhmaṇa, even if
it is an imposter, bite me. Please sing topics concerning the Lord.
The brāhmaṇas and Gangā should accept (pratiyantu) that I have fixed my mind
in the Lord.
||1.19.16||
punaś ca bhūyād bhagavaty anante
ratiḥ prasangaś ca tad-āśrayeṣu |
mahatsu yām yām upayāmi sṛṣṭim
maitry astu sarvatra namo dvijebhyaḥ ||

TRANSLATION
On the other hand, in whatever birth I receive, may I have rati for the unlimited
Lord, excellent association with his devotees who take shelter of him and equal
treatment of all living beings! I offer respects to the brāhmaṇas.

In whatever birth (sṛṣṭim) may I have equal vision towards (maitrī) to all beings
everywhere (sarvatra). But there should be special respect to the brāhmaṇas.
Thus he offers respects (namaḥ).
||1.19.17||
iti sma rājādhyavasāya-yuktaḥ
prācīna-mūleṣu kuśeṣu dhīraḥ |
udan-mukho dakṣiṇa-kūla āste
samudra-patnyāḥ sva-suta-nyasta-bhāraḥ ||

TRANSLATION
Having decided in this way the wise King, entrusting the country to his son, sat
down facing north on kuśa grass with tips facing east, on the right bank of the
river.

He sat on kuśa whose tips (mūleṣu) faced east.

||1.19.18||
evam ca tasmin nara-deva-deve
prāyopaviṣṭe divi deva-sanghāḥ |
praśasya bhūmau vyakiran prasūnair
mudā muhur dundubhayaś ca neduḥ ||

TRANSLATION
When the best of the kings sat fasting, the devatās in the sky showered the earth
with flowers in praise and continually drums sounded in joy.
Prasūnaiḥ should be prasūnān (They sprinkled flowers).

||1.19.19||
maharṣayo vai samupāgatā ye
praśasya sādhv ity anumodamānāḥ |
ūcuḥ prajānugraha-śīla-sārā
yad uttama-śloka-guṇābhirūpam ||
TRANSLATION
Because the great sages gathered there had the quality and ability to give mercy
to the citizens, they approved of his decision by praising it, and spoke to the
King who was beautiful with the qualities of Kṛṣṇa.
He was beautiful (abhirūpam) with the Lord’s qualities.

||1.19.20||
na vā idam rājarṣi-varya citram
bhavatsu kṛṣṇam samanuvrateṣu|
ye ’dhyāsanam rāja-kirīṭa-juṣṭam
sadyo jahur bhagavat-pārśva-kāmāḥ ||
TRANSLATION
O best of kings! It is not surprising that those desiring to associate with the Lord,
born in the Pāṇdava family and devoted solely to Kṛṣṇa, immediately gave up
the royal throne served by kings’ crowns.

Here kāma means desire for being near the Lord. Since they had extreme prīti
for the Lord because of the pain, they could not be satisfied with his internal
manifestation. Therefore they prayed to be near him by breaking the bondage to
family life which is an obstacle to attaining him. They are like children
imprisoned far away from their parents, who are the only persons who can make
them happy.

trasto ’smy aham kṛpaṇa-vatsala duḥsahogra-

samsāra-cakra-kadanād grasatām praṇītaḥ
baddhaḥ sva-karmabhir uśattama te ’nghri-mūlam
prīto ’pavarga-śaraṇam hvayase kadā nu

O Lord, who are kind to the fallen souls! Excellent Lord! Thrown into the
association of devouring demons, bound by my karmas, I am afraid of
destruction through the intolerably fierce wheel of samsāra. When will you call
me to the shelter of your lotus feet, which award liberation? (SB 7.9.16)

||1.19.22||
āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit
samam madhu-cyud guru cāvyalīkam |
ābhāṣatainān abhinandya yuktān
śuśrūṣamāṇaś caritāni viṣṇoḥ ||

TRANSLATION
Hearing the words of the sages, which were impartial, flowing with attractive
words, profound in meaning and true, he then spoke with a desire to hear about
the activities of the Lord after offering respect to the sages.

The sages’ words were full of attractive words (madhucyut) and endowed with
great meaning (guru).
||1.19.23||
samāgatāḥ sarvata eva sarve
vedā yathā mūrti-dharās tri-pṛṣṭhe |
nehātha nāmutra ca kaścanārtha
ṛte parānugraham ātma-śīlam ||

TRANSLATION
You who have gathered here from many places are full knowledge like the Vedas
situated in Satya-loka, above the three worlds. And there is nothing to be desired
except your mercy to others in this world and in the next. Actually that is your
very nature.

There is nothing to be desired (artha) in this world and the next except giving
mercy to others. That mercy is bestowed without consideration. It is your very
nature.

||1.19.24||
tataś ca vaḥ pṛcchyam imam vipṛcche
viśrabhya viprā iti kṛtyatāyām|
sarvātmanā mriyamāṇaiś ca kṛtyam
śuddham ca tatrāmṛśatābhiyuktāḥ ||
TRANSLATION
O brāhmaṇas! I thus ask about your mercy. That should be determined. Since I
have developed faith in your mercy, please consider and tell me in common
agreement what is the highest activity, though there are many duties to be
performed and many duties for those who are dying.

I have faith (viśrabhya) that you will teach only about service to Kṛṣṇa’s feet. I
ask “What is the highest activity (śuddham) I should do? It should be free of
kaniṣṭha and madhyama sādhana. It should be the highest sādhana. It should
take the form of service to Kṛṣṇa’s lotus feet.”

||1.19.32||
parīkṣid uvāca—
aho adya vayam brahman sat-sevyāḥ kṣatra-bandhavaḥ |
kṛpayātithi-rūpeṇa bhavadbhis tīrthakāḥ kṛtāḥ ||
yeṣām samsmaraṇāt pumsām sadyaḥ śuddhyanti vai gṛhāḥ |
kim punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||

TRANSLATION
Parīkṣit said: O brāhmaṇa! Today we low kṣatriyas are to be respected with
proper conduct because we have been purified by your coming as a guest out of
your mercy. Simply from remembering you, men’s houses even become
immediately purified. What to speak of seeing, touching, washing your feet and
giving you a seat!
We are to be respected because we perform proper conduct (sat-sevyāḥ).

||1.19.36||
anyathā te ’vyakta-gater darśanam naḥ katham nṛṇām |
nitarām mriyamāṇānām samsiddhasya vanīyasaḥ ||

TRANSLATION
Otherwise how is it possible that men like us at the moment of death can see a
perfected being like you, whose movements are unknown, and is most
munificent?

Vanīyasaḥ is formed according to the rule tuś chandasī (Pāninī 5.3.59) and the
rule tu iṣṭhemeyaḥsu: the affix tṛ is elided before the affixes iṣṭan, imanic and
īyāsun (īyās) (Pāṇini 6.4.154) Vanīyasaḥ means “of the most generous.”