Canto 1-4 (Bhurijana)

Philosophical Summaries
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Appendices
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Note: Although in the First Canto texts above, we have changed the Bhgavatams chapter order to follow better the storyline, we have placed the chapters in correct order in these summaries.
Canto One: Summaries and Points

Chapter One: Questions by the Sages Summary:
rla Vysadeva offers his obeisances to Lord r Ka, the Supreme Personality of Godhead, and immediately glories the rmad-Bhgavatam as completely pure, free from material motivzations, and especially nectarean because it was spoken by r ukadeva Gosvm (13). The Bhgavatam narration begins at the holy place of Naimiraya, where great sages rst glorify rla Sta Gosvm, the Bhgavatams speaker, and then inquire from him (texts 48). The sages pose their questions (913) and then glorify hearing about the Lord. They request Sta to speak to them about the Lord and His incarnations (1420). After Sta informs them that the Age of Kali has begun, the sages ask a nal question: Now that r Ka, the Absolute Truth, the master of all mystic powers, has departed for His abode, please tell us by whom religious principles are presently protected (2123).
Philosophical Points:
Text 1 contains obeisances and the denition of the Absolute Truth; Text 2 denes religion and stresses the importance of hearing; Text 3 invites one to taste the sweetness of the mature fruit of Vysadevas
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realization and ukadevas speaking of it, both of which have come from the spiritual world. The Absolute Truth is dened and differentiated from the common understanding of God. While God indicates the controller, the Absolute Truth indicates the summum bonum, the ultimate source of all energies. The Absolute Truth is that substance from which nothing is different. He is a person, Ka, the Supreme Personality of Godhead. Everything else emanates from Him. This Absolute Truth, Ka, is the object of obeisance and the cause of all causes; the entire creation is His body. He is independent, with no cause beyond Himself. It is He who controls illusion and places the living entities in my. From a bona de spiritual master one should hear His pastimes, names, and glories as described in rmad-Bhgavatam, in which all material forms of religion have been rejected. One should become xed in devotional service and not allow ones mind to be deected to anything else. Patiently and submissively hearing the rmad-Bhgavatam quickly reestablishes a soul in his eternal relationship with Ka. This is the goal of the Bhgavatam, and the Bhgavatam rejects all other goals. Texts 48 set the scene at Naimiraya and the thousand-year sacrice. One must hear the Bhgavatam from a bona de representative of Vysadeva. In texts 913 the sages begin their six questions. If both speaker and hearer are qualied, the hearer will easily understand the Absolute Truth, r Ka, the Supreme Personality of Godhead. Because people in Kali-yuga are lazy, misguided, and always disturbed, they will need such an easy process. In texts 1420 the glories and power of ka-kath are discussed. Hearing of the ever-fresh pastimes, names, and glories of Ka will draw one away from the horrible trap of material life in Kaliyuga to the eternal, blissful, spiritual realm. Such hearing and chanting should be done in the association of pure devotees. Ka reveals His most endearing quality in His rst appearance in the rmadBhgavatam: that He is bhakta-vatsala.
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Texts 2123 discuss the importance of the sptiritual masters guidance and ask where religious principles have gone for shelter after Kas disappearance. Because of the short life duration in Kali-yuga, one should fear the dangers of Kali, accept the shelter of a bona de spiritual master, and adopt the process recommended by Lord Caitanya for self-realization in this age: hearing and chanting Kas glories as they are revealed in the Bhagavad-gt and rmad-Bhgavatam.
Chapter Two: Divinity and Divine Service Summary:

Before replying to the sages questions, Sta Gosvm rst offers his obeisances to his guru, rla ukadeva Gosvm. (14) Sta calls the sages inquiries relevant because they are about Ka. He then stresses the importance of self-realization and its goaldevotional service to Ka. (510) Sta further explains that since Ka is the Absolute Truth, one must satisfy Him by devotional service. (1115) Sta Gosvm then describes the gradual progression of consciousness as one overcomes the effects of the modes of nature and attains pure devotional service by serving pure devotees and properly hearing rmad-Bhgavatam. (1622) Sta explains that Lord Ka is beyond the modes of nature. He therefore instructs those serious about liberation to worship only Ka, the supreme goal of life. (2329) The chapter ends with Stas description of how the Lord, although transcendental to the material world, rst creates the material world and then maintains His creation. (3034)
Texts 15 state that the Bhgavatam is the natural commentary on Vednta-stra and offer respects to personalities connected with the Bhgavatam. Only questions and answers about Ka (ka-kath) can satisfy the soul. By hearing the Bhgavatam from a pure devotee spiritual master, the modes of passion and ignorance gradually slacken and one develops his eternal rasa with Ka. Why divert the mind to anything independent of Kas service?
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Texts 67 answer the rst two questions posed by the sages. What is good for all people? Only transcendental loving service, unmotivated and uninterrupted, can completely satisfy the self. Bhakti should be performed for no other cause than to please the Lord. The essence of stra is to render devotional service, which gives knowledge and detachment and leads to an understanding of and attraction to Kas sweetness. Bhakti is the supermost occupation. Texts 815 explain that bhakti is the goal of all work and of life itself. Since becoming a pure lover of Ka is the only source of true satisfaction, one should reject as useless every activity not directed toward awakening attraction to Ka and realization of ones personal relationship with Him. People should take instruction from scripture and constantly glorify, remember, and worship Ka, because hearing, chanting, and remembering the Lord are the highest expressions of bhakti. One-pointed devotion cuts the knot of karma. Intelligent persons will practice bhakti. Texts 1621 describe the progression of bhakti. By performing devotional service and hearing rmad-Bhgavatam from great devotees, all inauspiciousness is banished and one becomes xed in devotional service. Ka personally cleanses the heart of material desire and doubts, and one develops rm faith, then loving service and the happiness that brings. At such a stage, one is qualied to receive the Lords darana. Texts 2229 explain that one should serve only Ka; one should not serve the demigods. Since everything auspicious can be achieved by performing pure devotional service, why divert the mind to sense gratication or anything independent of Kas service? Sense gratication is based on entanglement in the three modes of nature. Only Ka is above the three modes. He is the ultimate object of knowledge and the goal of all sacrice. He also awards all fruitive activities. Religion is dened as rendering Him loving service. Texts 3034 are the response to the sages questions about the incarnations and creation.
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To reclaim the misguided conditioned souls aimlessly seeking happiness in the material world, Ka enters the world as Supersoul and prompts them to reawaken their relationship with Him. He also incarnates and empowers suitable living beings to act on His behalf. When the Lord comes He has no connection with the material world, although He appears to be within it. One should hear of these incarnations from the Bhgavatam and from a pure devotee, and thus learn of ones eternal relationship with Ka and ones ultimate destination after leaving the body.
Chapter Three: Ka Is the Source of All Incarnations Summary:

Sta Gosvm describes the three roles of the purua-avatras in the creation of both the total cosmos and the individual universes. (14) Sta then briey describes twenty-two incarnations of God who appear within this universe, but explains that the Lord actually has unlimited incarnations. (527) Although innumerable incarnations emanate from the purua (pusa , as stated in Bhg. 1.3. 28), Ka is Their fountainhead and is the Supreme Pe rsonality of Godhead. (28) Sta Gosvm explains that the material (gross and subtle) forms of both the Lord (vir-rpa) and the living beings are actually imaginary. Therefore, learned men describe the glories and pastimes of the Lords incarnations so that the conditioned souls can be freed from ignorance and achieve ecstatic love for the Supreme Lord. (2939) Sta Gosvm next glories the rmad-Bhgavatam as the incarnation of Lord Ka meant for delivering the conditioned souls of Kaliyuga. He also describes how rla Vysadeva taught the Bhgavatam to ukadeva Gosvm and how Sta himself heard ukadevas recitation of it. (4044)
Texts 15 explain how Bhagavn accepted the form of the purua incarnation to create the material universes. Through His purua incarnations (Kraadakay Viu, Garbhodakay Viu, and Krodakay Viu), the Lord creates the material world to facilitate the misguided ambitions of the jvas.
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Still, God has nothing to do with the material ingredients, even though they are situated on the Universal Form. One can perceive the spiritual nature of the Lords incarnations if one is qualied by devotional service. Texts 627 provide a list of twenty-two avatras and responds to the sages fourth and fth questions. Innumerable incarnations come through Garbhodakay Viu and are manifest on different planets in the different universes. There is no cessation to the arrival of these incarnations, which ow like water cascading from a waterfall. The demigods and Manus are portions of the plenary portions of the Lord. Text 28: r Ka is not an incarnation but the original, complete Supreme Personality of Godhead, fountainhead of all incarnations. Texts 2939 detail how a materialist progresses in spiritual understanding to become a bhakta. Ka is fully spiritual and is not at all material. The concept of the universal form is meant to help materialists bridge the gap between matter and spirit. When materialists meditate on the universal form, they move to the understanding of spiritual impersonalists, where they learn that everything is based not on matter but on spirit. Later, they come to understand the presence of Paramtm, then that Paramtm is an expansion of Bhagavn. Bhagavn Himself has personal characteristics and transcendental pastimes. Inquiring about this Absolute Truth is the purpose of human life. Such inquiry should be made from a bona de source like rmad-Bhgavatam if one wishes to be enriched with knowledge. When one hears, he should take shelter of the Lord, become self-realized, and come to see the Lord face to face. Texts 4044 explain that the Bhgavatam is Ka and is meant for everyones good. To reach perfection one should hear rmad-Bhgavatam, the cream of Vedic literature, with rapt attention from a bona de spiritual master. One who does so will learn who is God, what his relationship with God is, and his ultimate destination upon leaving the body. Such a qualied reader of the Bhgavatam will see r Ka in
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person in the pages of the Bhgavatam. All religious principles took shelter in the Bhgavatam. Therefore, the Bhgavatam is like the sun that has risen after Kas departure from this world.
Chapter Four: The Appearance of r Nrada Summary:

aunaka i inquires from Sta Gosvm about the history of ukadeva Gosvms Bhgavatam recitation to Mahrja Parkit. (113) Sta tells how Vedavysa compiled and edited the Vedic literature for the benet of unfortunate souls in Kali-yuga. (1425) Even after his great work was complete, Vedavysa still felt dissatised. As he contemplated the cause of his despondency, his spiritual master, Nrada Muni, arrived. (2633)
Texts 113 ask about the history of the Bhgavatamwhy it was written and how it came to be spoken to Mahrja Parkit by ukadeva Gosvm. The Bhgavatam, which contains descriptions of the Lords pastimes and which leads conditioned souls in Kali-yuga to engage in pure devotional service, the only activity that can truly satisfy them, is potent only when heard from a pure devotee who represents ukadeva Gosvm. Texts 1433 explain that the Bhgavatam is Ka and is meant for everyones good. The Bhgavatam describes only devotional service and the Lords transcendental pastimes. It is rla Vysadevas special arrangement for the unfortunate souls trapped by Kali to approach the ultimate achievement, devotional service, which alone satises the self. As Vysadeva did not feel complete in himself before expounding pure devotional service above all other paths, so one cannot be truly satised until one embraces the practices of direct devotional service the Bhgavatam describes. This is true even for those who have become puried by assimilating all the knowledge contained in the Vedas and the Mahbhrata. Devotional service is the only real goal of life.
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Chapter Five: Nradas Instructions on rmad-Bhgavatam for Vysadeva Summary:

Nrada Muni, although already understanding the situation, inquires from Vysa about the cause of his despondency and then hints at the solution. (14) rla Vysadeva then requests Nrada to reveal the cause of his unhappiness. (57) Nrada reveals the importance of directly describing Kas glories and pastimes, and informs Vysa of the dangers that might arise from Vysas previous writings, which only hint at the Lords glories. (816) Nrada next explains to Vysa the security experienced by a devotee who serves Ka. (1719) Then, after describing the Lord as both impersonal and personal, Nrada asks Vysa to vividly describe Kas pastimes. (2022) After that, Nrada explains to Vysa how through the association of great bhaktivedntas, he himself became xed in the Lords condential devotional service, (2331) and glories working in Kas service while remembering His glories. (3236) After glorifying transcendental sound, Nrada then requests Vysa to directly glorify the Lords activities for the benet of suffering humanity. (3740)
In texts 14 Nrada begins his analysis of the cause of Vysadevas despondency. True satisfaction cannot be attained by any means other than by practicing pure devotional service. Even if one has complete material knowledge, he must be trained to render pure devotional service and thus relieve his own misery. In texts 57 Vysadeva accepts Nradas words and praises him. Those who wish to practice devotional service must approach and surrender to a bona de spiritual who is one hundred percent a pure devotee engaged in Kas service. In texts 816 Nrada completes his analysis of the problem. Because the Bhgavatam directly presents the Lords glories and pastimes, hearing it from a pure devotee is the best way to remove our impurities and revive our interest in devotional service to Ka.
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Although we may be attracted to other literature due to our impure, conditioned desires, attentively studying the Bhgavatam removes those desires. The Bhgavatam is therefore a superlative literature, superior even to other Vedic literature, which promotes gradual purication and thereby confuses readers about lifes ultimate goal. In texts 1722 Nrada further encourages Vysadeva to teach the devotional path, because for those who practice devotion there is no loss but only gain. Any gain made apart from practicing devotional service is doomed; devotional gain is eternal. Advancement on the devotional path is so welcomed by the Lord that if devotees fall, the Lord personally recties them. For the living entities to regain, through devotional service, their constitutional position of serving Ka, they must seek the shelter of the Lords representative, a bona de guru, and then, under the gurus direction, purify their material attachments by using them to glorify the Lord. In texts 2331 Nrada tells his own history as the son of a maidservant, and of his experience in taking up devotional service. Nrada realized his own true nature by hearing from the bhaktivedntas. In an atmosphere surcharged with devotion, a neophyte becomes practically enriched with the qualities of the pure devotees from whom he is hearing. Therefore one who is determined to go back to Godhead must hear the Bhgavatam from, surrender to, and take training from a pure spiritual master who represents Ka, and must be plain and gentle enough to do so. He must serve his spiritual master and, rejecting all desires for material happiness, use his material abilities and opulence in Kas service while cultivating a strong desire to serve Ka in the spiritual world. By coming to understand Ka, one can meet Him in person. Texts 3240 provide a summary of Nradas philosophical and practical points made throughout the chapter. No plan, including the plan to renounce work, can remove our miseries. Practicing devotional service is the only means to success in this regard, and by dovetailing our material tendencies in Kas service we should become determined to purify our inclinations to lord
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it over the material world. Thus under the direction of a pure devotee we can always remember Ka and go back to Godhead. Rejecting as useless everything that does not bring us closer to Ka, we should uncover our relationship with Ka by offenselessly chanting transcendental sound, such as that contained in the Bhgavatam. Because all classes of men can be puried by the potency of this sound, ka-kath should be broadcast widely.
Chapter Six: Conversation Between Nrada and Vysa Summary:

Vysa asks Nrada about how he lived after the sages departure. (1 4) Nrada describes that after his mother was bitten by a poisonous snake and died, he began to travel. Once, as he sat beneath a banyan tree, he began to meditate on the Lord in the heart. (515) As he meditated, the Supersoul appeared and then departed. Nrada Muni was grief stricken. (1620) The Lord then spoke to Nrada and dispelled his grief. (2125) After recounting his meeting with the Supersoul, Nrada tells Vysa how he spent the remainder of his life. Nrada then describes his next birth as the great sage Nrada Muni. (2630) Vysadeva then hears of the transcendental activities that Nrada Muni now continuously performs. (3133) Nrada nishes his instructions to Vysa, and Sta Gosvm narrates Nradas departure and then describes Nradas glories. (3438)
Texts 119 describe Nradas history from his mothers death to his loss of the Supersouls darana. Inquiring from great devotees helps us advance in Ka consciousness. That advancement is never annihilated, just as spirit is never annihilated, even at death. After associating with great devotees and accepting initiation from them, we should become serious about Ka consciousness. If Ka kindly removes our material entanglements, we should devote our time solely to spiritual development either by fearlessly traveling or by sitting in a holy place and repeatedly hearing and chanting the holy scriptures. Thus by taking initiation from and serving a bona de spiritual master, and by following the regulative principles and the
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devotional practices, our love of God will gradually develop until it reaches beyond the probationary, regulative stages. Then by the Lords causeless mercy we will be able to see and hear Ka directly and with ecstasy. In texts 2024 the Lord speaks and encourages Nrada to remember Him with single-pointed love. The Lord tells Nrada that he is incomplete in service and that even the covering of the mode of goodness must be removed. The Lords words also emphasize that the He is attained by His own causeless mercy and is supremely independent in bestowing that mercy. To attain ecstatic love for Ka we should receive training in arcana and thus serve Ka. These practices naturally increase our desire to serve and eventually drive us to hanker intensely for Kas service. Such hankering will allows us to experience Kas transcendental presence directly. Even a short period of devotional training ultimately but inevitably leads to the attainment of Kas association. Whatever devotional service one renders is never lost but accumulates until it is fully mature. In texts 2533 Nrada describes how he followed the Lords instructions and the result he attained. Nrada began to chant the Lords name constantly. Sincerity is dened as the serious chanting of the Lords glories. Thus a sincere devotee experiences the Lords association by continuously and selflessly chanting and preaching, and in this way prepares for going back to Godhead at the end of his life. Even as he serves in this life, he is surcharging his present material body with spiritual energy. Although a great liberated devotee may even take birth again, neither his birth nor his death is ordinary, for his appearance and disappearance will, like Kas appearance, be performed in an unlimited transcendental body. By following in the footsteps of authorized devotees like Nrada Muni, a pure devotee is awarded the Lords benediction to continuously and lovingly chant His glories and thus attract Kas attention, obliging the Lord to remain always visible to him. In texts 3438 Nrada summarizes his instructions, which are based on his personal experience.
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Since one can cross the ocean of nescience only by practicing devotional serviceby changing all thinking and activities to Ka conscious thinking and activitiesand since we know from Nrada Munis experience how the practice of devotional service results in ecstatic love of God, we should use our free will to execute devotional service and make it our mission to preach the glories of bhakti to the suffering, illusioned conditioned souls in this world. Vysadeva now knew that by emulating Nrada he could remove the despondency from his heart.
Chapter Seven: The Son of Droa Punished Summary:

aunaka i inquires from Sta Gosvm about Vysas activities after Nradas departure. Sta rst describes Vysas meditation and how through his meditation, Vysa perfectly understood the Lord, the living entity, and the Lords material energy. (14) To save conditioned souls from misery, Sta says, Vysa then compiled the rmad-Bhgavatam and taught it to his son, ukadeva Gosvm. (58) aunaka then asks Sta why ukadeva, who was already on the path of self-realization, took the trouble to study the Bhgavatam. Sta replies that even liberated souls are attracted to the rmad-Bhgavatam. Then Sta answers some of aunakas earlier questions about r Ka, Mahrja Parkit, and the Pavas. He rst explains that Avatthm, the son of Arjunas martial teacher Drocrya, killed the ve sleeping Pava princes after the battle at Kuruketra. (914) Because Avatthm ed from the scene of his heinous crime, Sta describes how Arjuna sets out to capture him, how Avatthm hurls a brahmstra at Arjuna, and how Arjuna prays to Ka and then follows Kas instructions on how to counteract the weapon. (1534) Arjuna then captures and binds Avatthm. Although Arjuna plans to take Avatthm back to the Pava camp, Ka tells Arjuna that Avatthm should immediately be killed. Arjuna doesnt like the idea of killing his gurus son, however, so he brings Avatthm back to the Pava camp. There, Draupad and the other Pavas are appalled to see Avatthm, a brhmaa and their teachers son, bound with ropes. They demand his release. Bhma alone among the Pavas demands that Avatthm be killed for his horrendous crime. Ka hints at the
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solution, and Arjuna, understanding Kas desire, both kills and doesnt kill Avatthm by cutting the jewel from his head. Then after releasing Avatthm, Arjuna and the Pavas perform the funeral rituals for their relatives who have been slain in the Battle of Kuruketra. (3558)
Texts 17 set the scene for Vysas meditation and describe that he saw the Lord with the material nature fully under His control. Vysadeva meditated, his mind xed in bhakti-yoga, and came to understand both the Supreme Lord and His my-akti. The Lord was clearly a person, and the my-akti clearly inferior to Him. Vysadeva understood that the Lord does not interfere with the illusory energy because the illusory energy is necessary to reform the conditioned souls. Vysa compiled the Bhgavatam to teach the jvas how to escape material misery. There is no difference between the Lord and topics about Him, and hearing and chanting about the Lord attract His mercy. Therefore, freedom from misery can be attained by linking oneself with Ka through bhakti-yoga. Attachment to Ka and the desire to serve Him arise in the hearts even of illusioned souls who hear about Ka in Vaiava association. Although the Bhgavatam is especially meant for paramahasas, anyone who takes complete shelter of the Bhgavatam can gain relief from the material miseries. Texts 811 describe how ukadeva Gosvm studied the Bhgavatam, even though he was already liberated, because the Bhgavatam is so transcendentally attractive that it can capture even self-realized souls. Properly hearing the Bhgavatam will purify and attract everyone to Ka, even one who is already Brahman-realized. By His personal features and transcendental attributes, the Lord attracts all the psychological activities of a pure devotee. ukadeva became a pure devotee after hearing the Bhgavatam, and thus himself became attractive to the Lords other devotees, just as their nature became attractive to him. ukadevas gradual development from impersonalist to Vaiava led to his positively taking up the personal activity of the Lord.
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Texts 1258 show r Ka exchanging with His devotees, instilling fearlessness, and bestowing His mercy. Ka Himself appears for the rst time in the Bhgavatam in the role of Arjunas charioteer and dear friend. This is the only intimate glimpse of the Lord before the Tenth Canto. The Bhgavatam contains the pastimes of Ka, the Supreme Personality of Godhead and the controller and source of everything, and it relates how He descends to reclaim the suffering, conditioned souls and remove their illusions, fears, and miseries. In these all-attractive pastimes, He sometimes even exhibits anger to show His special kindness and inclination towards His devotees, who are always rapt in thoughts of Him. Throughout His dealings with His devotees, Ka tests them and magnies their sense of duty, thus helping them to develop their intimate relationship with Him either as servants, friends, parents, or lovers. In His dealings with His devotees, Ka even personally solves their dilemmas. r Caitanya Mahprabhu wanted everyone, especially those born in India, to study and become fully realized in the Bhgavatam and then to preach its message all over the world.
Chapter Eight: Prayers by Queen Kunt and Parkit Saved Summary:

Just after Lord Ka and the Pavas perform the funeral rituals for their relatives killed in the Battle of Kuruketra, Ka prepares to leave for Dvrak. Suddenly, Uttar approaches Ka in great fear. Avatthm has hurled another brahmstra, this time targeting the unborn child in her womb. As the Supersoul Ka covers the embryo and saves Uttar. (116) The child saved, Kunt, the mother of the ve Pavas, approaches Ka along with her sons and offers her obeisances. After glorifying the Lord, Kunt describes His descent and greatness, and wonders how she can possibly understand His unfathomable position. (1722) Kunt reminds the Lord how He protected her and her family during their calamitous years of exile. She then explains that only one who has no material shelter can easily approach Ka. (2327) Kunt explains the mysterious nature of Kas birth and activities, as well as the reason for His advent. (2836) She then begs Ka to remain in
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Hastinpura, because the welfare and opulence of the Pava kingdom depend on His presence. (3740) Kunt expresses her desire to sever her affection to everyone but Ka and, while offering obeisances, declares her complete dependence on Him. (4142) At the end of Kunts prayers, Ka again attempts to leave Hastinpura. A lamenting Mahrja Yudhihira, overwhelmed by the death of his kinsman, then approaches Ka. (4352)
Texts 116 show both that r Ka alone is free from fear and that He is perfectly able to protect His devotees. Everything that took place before, during, and after the Battle of Kuruketra is part of Kas ll. All the participants were empowered to take part for the Lords pleasure. But these events should lead one to understand that the goal of taking shelter of Ka is the only worthwhile goal of life, since nothing and no one but Ka, who uses His inconceivable potencies to protect those who are completely dependent on Him, can protect one from death. Parkit was protected by a Lord who appeared to be thumb-high, but there is no difference between this Lord and the innite Lord. The Lord appears to the devotee in a form just suitable to the vision of the limited living entity. There is nothing wonderful about this; the Lord is capable of doing anything. Texts 1721 begin Kuntdevs prayers and her expression of her heartfelt love for Ka. Ka descends to attract us to Him by displaying His allattractive humanlike childhood pastimes in Vndvana. There, He reciprocates with and protects those pure devotees who are fully dependent on Him. But those who are not yet pure and who do not yet know the Lord intimately, should go to the temples and see Him as the arc-vigraha. In the temples the fallen souls can become puried by hearing about the Lord from proper authorities. Material qualities are not enough; to receive Kas mercy one must have sincerity of purpose. In texts 2227 Kuntdev describes Ka as the property of the akicana.
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Since the true goal of human life is to develop a loving relationship with Ka, a devotee in material difculty who has learned to take shelter of the Lord is in a more favorable position than one who possess wealth, beauty, family, and education, because such material opulence tends to make one forget the Lord. In fact, Ka becomes the property of a devotee who, possessing nothing material, takes full shelter of Him. Lifes challenge is to transform difculties into sources of spiritual freedom. Kuntdev prays for the calamities to come again and again so that she can always take full shelter of the Lord and awaken a response in Dna-bandhu Ka by her condition. To become akicana, completely dependent, is the price one pays to attain Kas association. In Texts 2836 Kuntdev calls Kas humanlike pastimes bewildering and explains how they can be understood by constant hearing and chanting. Ka can be conquered only by love. Ka comes to this world and displays His merciful pastimes, which bewilder ordinary people but which fully benet the pure devotees. In these pastimes the unborn Supreme Lord not only takes birth but also becomes a plaything of His pure devotees. His coming to the material world does not make Him less supreme or compromise His position as the universal Supersoul. Therefore submissively hearing these pastimes from the correct sources reduces the conditioned souls miseries. In texts 3743 Kuntdev expresses her complete dependence on Ka and begs Him to stay with the Pavas. Since ones material opulence is doomed, and since even the earths prosperity is maintained by the Lords pleasure, one should become dependent on the Lord by becoming obedient to His laws. One will thus achieve prosperity as well as the perfection of human life (by practicing devotional service). Because the knot of family affection can limit ones service, one should desire to renounce it if such renunciation increases ones devotion and focuses ones affection only on Ka. Texts 4452 describe how the power of Yudhihiras pure devotion makes the Lord stay longer in Hastinpura. One can choose either to be enchanted by matter and deluded by the Lords my, or to be enchanted by affection for the Lord and
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thus able practically to conquer Him. If one chooses correctly, the Lord personally glories and protects one from all sinful reactions, because it is the Lords nature to voluntarily accept obligations of loving affection from His pure devotees.
Chapter Nine: The Passing Away of Bhmadeva in the Presence of Lord Ka Summary:
Mahrja Yudhihira, Ka, and the Pavas go to the battleeld, where Bhma is lying on a bed of arrows. Many great is also arrive, and Bhmadeva receives them properly, and especially honors Lord Ka, for Bhma is aware of the Lords glorious position. (110) Seeing the Pavas, Bhma enumerates the sufferings they endured prior to the battle and then explains that such things could only have happened by the action of eternal time and Kas inconceivable plan. (11 17) Bhma describes Kas glories and actual position (1822) and then appreciates that Ka has personally come to him at the time of his death. (2325) Before leaving his body, however, Bhmadeva rst answers Yudhihiras questions regarding the duties of a religious monarch. When he notices that the auspicious time for his departure has arrived, he withdraws his consciousness from this world and focuses it solely on Ka, (2633) especially as he saw Him on the battleeld as Arjunas chariot driver. (3438) Bhma further glories Kas wonderful reciprocation with His various devotees and then (3942) breathes his last. After the great sages and the Pavas depart, Yudhihira begins to rule the kingdom according to the instructions he received from Bhmadeva. (4349)
Texts 124 describe how Ka arranges pastimes in the material world to glorify His devotees and how every exchange with the Lord is an exchange of love. Devotees ungrudgingly accept the adverse conditions and sufferings they undergo in their devotional service, for they are committed to the Lords plan, the exact nature of which no one can ascertain. The devotees also understand that Ka reestablishes the
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conditioned souls relationship with Him by demonstrating pastimes with His pure devotees. These pastimes, regardless of the nature of the Lords dealings, all produce ecstasy for His devotees, because the Lord, while guiding all living entities internally as the Supersoul, guides even the external activities of His devotees by being present before them. Pure devotees always think of Ka and are the greatest of yogs. Although Ka brings such devotees to the spiritual sky after they leave their bodies, that has not been what they particularly wanted. Rather, pure devotees desire nothing other than to think about and glorify Ka constantly. In reciprocation for this affection, the Lord arranges that the devotees themselves are gloried. Texts 2549 reveal the nature of the loving reciprocation between a devotee about to die and the Supreme Lord. Whatever attracts the mind of a dying man becomes the attachment upon which he starts his next life. If one thinks of Ka throughout his life, he will leave his body remembering the Lord and return to Him. One should trust that the Lord will personally fulll any spiritual desire one may have. Therefore one should rid himself of all material desire, focus his mind on Ka, and following Kas instructions, attain his relationship with Ka in the spiritual world. So intimate is the loving reciprocation between the devotees and the Lord that the Lord sometimes arranges for a devotee to act as His enemy in a particular pastime and accepts the devotees ghting against Him as an offering of love. The Lord is so obliged to His pure devotees that He desires to execute their orders. Sometimes the Lord puts His devotees in ignorance, as He did with Arjuna in order to speak Bhagavad-gt, and sometimes he causes them to suffer some calamity, as He did with Bhma, who was lying on a bed of arrows. Ka does this partly to glorify His devotees and partly to instruct the conditioned souls, because when faced with distress, the depth of these devotees Ka consciousness is revealed. To die while looking at or remembering Ka carries one to the highest perfection of life. Therefore, when one dies one should have the Lord before him or be hearing Bhagavad-gt and rmadBhgavatam. Those who remember the Lord at death go to Vaikuha to act as the Lords servant, friend, parent, or lover.
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After a great devotee leaves this world and his spiritually surcharged body is offered special respect, the devotees feel separation. But they feel the Lord present with them as they glorify Him and dutifully console the great souls relatives.
Chapter Ten: Departure of Lord Ka for Dvrak Summary:

aunaka i questions Sta Gosvm about Yudhihiras rule of the kingdom after the Kuruketra war, and Sta Gosvm describes the wonderful world situation Yudhihiras reign created. ukadeva then discusses Kas departure from Hastinpura to Dvrak, and describes the expressions of affection the residents of Hastinpura offered. (120) The ladies especially appreciate their fortune in seeing the Lord, the creator of the universe, Ka, who is usually seen only by great pure devotees even though He mercifully descends to the material world in different ages. (2125) The ladies then describe the glories of the land in which Ka appears, as well as the great fortune of Kas wives, who have such intimate relationships with Him. (2630) The Lord accepts the ladies prayers and then leaves Hastinpura for Dvrak. (3136)
Texts 120 describe the Lords reciprocation with His pure devotees as so loving that it is impossible for them to bear His separation. The intense affection the devotees feel for the Lord comes about by association with pure devotees. It is through these devotees that the conditioned souls become attracted to hear Kas glories. They thus forget the material world and beg to one day associate directly with Ka by always hearing, thinking, and speaking about Him. Ka appreciates the glorication offered by His pure devotees more than He appreciates the Vedic hymns. In texts 2125 the ladies of Hastinpura marvel at how this same Lord before them is the original Personality of Godhead, the shelter of all jvas. Ka, the shelter of the material energy as well as of the jva souls trapped by birth and death, can free the souls from their
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suffering if they follow His instructions in Bhagavad-gt and rmad-Bhgavatam. By hearing the Bhgavatam, the suffering souls will learn to purify their senses by practicing devotional service. As they progress in their Bhgavatam study, they will hear of the Lords greatness as it is described in the Vedas and Upaniads and then of His intimate pastimes. Texts 2631 glorify the dhma and the Lords pure devotees. To achieve Kas association one should become puried by following the scriptures while living in a holy dhma. From that position, one can revive his original relationship with Ka. If one with puried desires wishes to engage in a specic rasa with the Lord, the Lord will fulll that desire. The Lords pastimes show that out of affection for His devotee, Ka allows His devotees to place Him under their protection and care. The Lord also shows correct behavior through His pastimes, thus teaching us how to act.
Chapter Eleven: Lord Kas Entrance into Dvrak Summary:

Ka arrives at Dvrak and blows His conchshell, inspiring the citizens to gather before Him. (15) Then various citizens offer prayers and the Lord accepts their offerings. (610) The fantastic beauty of Dvrak, which is resplendent with natural opulence, is described. Prior to entering Dvraks boundaries, the Lord accepts a reception and further reciprocates with His citizens. (1122) Ka enters the city, greets more citizens, and exchanges affection with His mothers. (2329) Finally the Lord enters into each of His 16,108 palaces and sees each of His queens. (3035) The Lords transcendental character and the spiritual nature of His relationship with His queens are then described. (3639)
Texts 110 describe how the world, symbolized by Kas fatboweled conch, is spiritualized (reddened) by contact with Ka. One who is not yet pure can achieve spiritual vision and see Ka by chanting His name and taking shelter of Him as his only
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protector. It is natural that those who pray for Kas shelter should receive it. And it is the natural state of the jva to see the Lord as the residents of Dvrak see Him. Texts 1122 state that the purpose of human life is to learn to see Ka face to face. All else is illusion. Texts 2328 describe the Lords mind-attracting beauty. The same Lord can be seen by everyone in His arc form in the temples. The arc form can draw the affection from every being capable of giving affection, just as the Lord drew affection from the residents of Dvrak who saw Him daily. One can taste the mood of greeting Ka as He returns to Dvrak by visiting the temple on a festival day. If one makes an offering to the Deity at that time, he can deepen his service attitude. Otherwise, his mind will remain attracted to material festivals. Texts 2939 glorify the Lords relationship with His relatives and queens, explaining that the Lord performs pastimes with these devotees to attract the hearts of the conditioned souls to His service. When Ka relates to His queens, He reciprocates their pure affection, which is not tinged by the modes of material nature. He is not agitated by their beauty but satised by their sincere affection and service. The Lord always reciprocates with the devotees desire to serve in a particular way. No soul can be satised unless he attains a position in the Lords service, and the Lord displays His pastimes to attract us to want to take part in them.
Chapter Twelve: Birth of Emperor Parkit Summary:

The sages at Naimiraya return to the topic of Mahrja Parkit. Sta Gosvm rst explains the glories of Mahrja Yudhihira and his reign. (16) Then he explains how Parkit received the Lords darana while still in the womb. (711) ukadeva then narrates the history of Parkits birth and Yudhihiras performance of Parkits birth
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ceremony, which was attended by learned brhmaas who described how the Lord had protected the child. (1217) In answer to Yudhihiras inquiry about how Parkit will compare to his ancestors, the brhmaas glorify Parkits future qualities. They also describe his future death. Then after being sufciently remunerated the brhmaas return home. (1829) Parkit grows and his qualities develop under Yudhihiras guidance. Later, Yudhihira decides to perform a sacrice to atone for his sins. His brothers collect the needed riches, and Yudhihira performs the sacrice in Lord Kas presence. Arjuna then returns to Hastinpura with Ka. (3036)
Texts 16 describe that Yudhihira Mahrja could not be satised by anything other than the Lords service. Material opulence did not captivate him. If one receives advance notice of his own death, one should attempt to attain Kas association in the spiritual world by ardently hearing from a bona de spiritual master. Texts 711 describe the impression the Lord made on Mahrja Parkit while he was still in his mothers womb. A child remains in the womb it has taken due to its past karma and because of the great suffering of that experience, prays to the allpervading Lord, who can appear anywhere He likes and protect His devotee. The Lord protects all living entities through His energies, but He personally protects and saves His unalloyed devotees who engage in His service as missionaries and as His representatives as spiritual masters. In texts 1229 Mahrja Parkits life and character exemplify the importance of seriously hearing the Bhgavatam from a selfrealized devotee. By hearing the Bhgavatam the devotees attachment to Ka matures, he becomes free from all material fear, anxiety, and distraction, and returns to the spiritual world. One should turn even a notice of impending death into the greatest good fortune, accepting whatever happens as Kas mercy, as Mahrja Parkit did, and conquer all fear by Kas grace.
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Texts 3036 explain that the purpose of all sacrice is to please Ka. Since the success of all sacrices depends on qualied priests and today there are no such priests, the only sacrice recommended in this age is sakrtana-yaja. Therefore one should take to this recognized path, as recommended by r Caitanya Mahprabhu, to remove unintentional sins and the sins committed while performing unauthorized work.
Chapter Thirteen: Dhtarra Quits Home Summary:

Vidura returns to Hastinpura after learning the science of the self from Maitreya Muni. (17) Mahrja Yudhihira questions Vidura about his travels, and Vidura, after replying, stays in Hastinpura for some time. (816) While in Hastinpura, Vidura preaches to his elder brother, Dhtarra, encouraging him to give up material attachment. Vidura pushes Dhtarra to leave home immediately and pursue selfrealization. (1728) Dhtarra nally leaves along with his chaste wife, Gndhr, and Vidura. When their absence is detected, Yudhihira inquires from Sajaya, Dhtarras servant, about Dhtarras whereabouts. (2937) Nrada Muni appears, and Yudhihira questions him. (3840) Nrada instructs Yudhihira about the living entitys true situation in this world (4147) and encourages Yudhihira to take shelter of the Supreme Personality of Godhead, Ka, who has descended to the earth. (4850) Before Nrada departs, he explains that after going to the Ganges, Dhtarra will give up his body in a re created by mystic yoga. (5160)
Texts 17 are the beginning of the response to aunaka is question in the First Cantos fourth chapter about Parkits birth and activities. The conditioned soul longing for satisfaction can obtain it only when he serves Ka, which is his constitutional position. He must learn the art of performing such service from a bona de spiritual master.
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Texts 816 describe the quality of the pure devotee. The Lords omnipresence is perceived and manifest through pure devotees. Therefore, if one goes to a sacred place, one should seek out the pure devotees living there, because they are the essence of the dhma. Great devotees also travel in order to deliver others. They are to be recognized not by their external position in this world but by their unswerving absorption in favorable remembrance of Ka. These saintly persons should be treated like denizens of heaven, without considering their family of origin, for they are fully transcendental. One should carefully hear what they speak. Texts 1728 describe the effects of insurmountable time on a materialist. Since time overcomes those too attached to family (matter), those who do not notice its deadly approach are defeated. Sdhus preach that one should face reality and renounce ones comfortable situation, because time will steal it. One should then seek the Supreme Personality of Godheads protection. Ones dependence on others is only apparent; in truth one is dependent only on Ka. There is no other reality. And there is no remedy for the inuence of time. Therefore many sdhus are required to teach todays many Dhtarras the process of self-realization. Texts 2937 describe the power of resolute determination and how a sdhu may even cheat for a great cause. Even a moments association with a sdhu can free one from faultnding, remove ones anarthas, and help one become detached from material life. Such gains are prerequisite to becoming attached to the spiritual. One can maintain detachment only when one is convinced that he has achieved something superior to what he has renounced. This conviction is a result of sdhu-saga, which also allows one to understand that renunciation is successful only if Ka is pleased. Texts 3850 explain that there is no reason to lament, because everything happens by Kas swteet will, which no one has the power to resist.
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A pure devotee, who is qualied by his faith, erudition, and renunciation, and who preaches the Lords message to reclaim fallen souls, should be honored as much as the Lord is honored. One should use his intelligence to seek liberation, not to seek material happiness or to avoid distress, for only the Lord can free one from the distress that comes according to ones karma. Therefore, no one can actually be dependent on us; rather, everyone is dependent only on the Lord. Only by being aware of that and following the regulations of Ka consciousness can one gradually mitigate his suffering. A sdhu may sometimes preach hard philosophy to force this awareness. One should look to the Lord to execute His own missionto remove the demonic who harass the devotees and the innocent and to reclaim fallen soulsand one should do ones own duty in service to the Lord. One should not be disturbed by the affairs of so-called happiness and distress. Texts 5160 describe Dhtarras yogic process and attainment, and how by remembering Nrada Munis transcendental instructions, Yudhihira was freed from lamentation. Although the purpose of practicing the yogic sitting postures is to become free from the modes of nature, this freedom is most easily accomplished by engaging the senses in Kas service. But one must practice without offending Vaiavas, and must associate with potent sdhus, remain pious, and follow in the footsteps of Nrada Muni.
Chapter Fourteen: The Disappearance of Lord Ka Summary:

Arjunas return to Hastinpura is past due, and Mahrja Yudhihira, after noticing inauspicious signs, reveals to Bhmasena his fear that Lord Ka has departed from the earth. (19) Yudhihira tells Bhmasena about the various omens he has seen and concludes that Kas footprints will no longer grace the earth. (1021) Then Arjuna returns from Dvrak suddenly, and `Yudhihira, in anxiety, questions him about the Yadus welfare. After asking Arjuna about his dejected countenance, Yudhihira concludes that the only possible cause for Arjunas dejection can be that Lord Ka has disappeared. (2244)
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In texts 121 the difference between Kas death and disappearance are explained. When Ka departed, Truth, Faithfulness, Religion, Glory, and Beauty followed Him. When a civilization or person is separated from Ka, the result is inauspicious. The separated souls suffer at the hands of material nature. Texts 2244 describe how the devotees remain fearless, protected by the Lord as small children are protected by their father. The suffering living entities arent the only living entities. There are also infallible entities living in the spiritual world with whom the Lord reciprocates wonderfully.
Chapter Fifteen: The Pavas Retire Timely Summary:

Arjuna, who is grief-stricken and overwhelmed, remembers Ka and explains that Ka, his dear friend, is now lost to him. (16) Arjuna tells how incident after incident Ka empowered and protected him and the other Pavas. (717) Arjuna then speaks about the intimacy of his relationship with Ka, and how in Kas absence he has lost his power and been defeated by some insignicant cowherds. (1821) Arjuna then tells Yudhihira of the destruction of the Yadu dynasty. (2226) Grieving, Arjuna remembers Kas instructions and becomes situated in transcendence, beyond the modes of material nature. (2731) After hearing from Arjuna, Yudhihira and Kunt decide to go back to Godhead. Sta then philosophically explains about the disappearance of both the Yadus and the Supreme Lord. (3235) Understanding that Kali has entered, Mahrja Yudhihira enthrones Mahrja Parkit as emperor, frees himself from the material conception of life, and leaves home to devote himself completely to thinking of the Supreme Personality of Godhead. (3644) After describing how the Pavas followed Yudhihira and the death Vidura, the chapter ends with a benediction. (4551)
Texts 16 express Arjunas separation and his intense loving dependence on the Lord.
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Arjuna is one of the typical pure devotees of Ka in a relationship of friendship. The wonderful ways in which Ka has reciprocated with Arjunas love and dependence have been full of power and glory. But Ka can withdraw these powers at any time when they are no longer required for fullling His mission because these powers are not meant for going back to Godhead. We should therefore not become proud of the power we have borrowed from the Lord, but should be determined to use everything we have been given in Kas service. Arjuna is experiencing loving separation, not fear for Kas condition. Texts 726 detail the loving exchanges between Ka and Arjuna and the specic nature of Arjunas empowerment by the Lord. The details of the fraternal exchanges between Arjuna and Ka are wonderful. Ka makes arrangements for give-and-take in His dealings with His devotees according to His plans, and the devotees are fully satised by their relationship with the Lord and their place in His pastimes. Texts 2731 explain that it is impossible to become separated from Ka if one remembers His instructions. Even despite our forgetfulness of Ka, disconnection from Him is impossible. One can become free from the illusioned sense of separation from Ka, which is different from the loving ecstatic separation that Yudhihira was feeling at the beginning of Chapter Fourteen, by associating with and remembering Kas instructions, chanting His holy name, and reading His scriptures. Kas words can solve all problems and offer all consolation, and one who takes shelter of the Lord nds His mind both pacied and puried. Because Ka is eternally present one can become liberated from illusion simply by understanding Kas birth and activities. Texts 3251 compare Kas disappearance to the rising and setting of the sun. The Pavas show the efcacy of remaining absorbed in incessant thoughts of Ka. Ka is always present and does not expire when He leaves this world. Rather, the Lords form is eternal. He doesnt create His form but has particular forms eternally that serve His purposes. One
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who factually understands the nature of Kas birth and death achieves transcendence. At least at the end of ones life one should detach himself from all material dependencies and designations and leave home to x his mind in incessant thought of Ka. To go to the spiritual world one must not only think himself Brahman but act like Brahman. One who acts like Brahman is a pure devotee. But to become absorbed in Ka at death, one must train the mind during ones lifetime. In this way, one will be able to go back to Godhead at death. If one can master this devotional art, he can attain the same result the Pavas attained and go back to Godhead in his selfsame body.
Chapter Sixteen: How Parkit Received the Age of Kali Summary:

Sta Gosvm explains that once, as Mahrja Parkit was reigning under the brhmaas guidance, he punished the master of Kali-yuga, who was causing pain to a cow and a bull. (14) aunaka i inquires about Kalis punishment and explains the glories of hearing topics related to Ka. (59) Sta Gosvm relates that after Mahrja Parkit perceives the inuence of Kali-yuga in his kingdom, he initiates a tour to defeat Kali. While touring, Mahrja Parkit hears the glories of his great relatives, the Pavas. (1016) Dharma, who is wandering in the form of a bull, questions the earth, in the form of a cow, about the cause of the earths current miserable condition. (1724) The earth replies that her misery is caused by her separation from Kas direct physical presence and by an increase of Kalis inuence due to Kas absence. Mahrja Parkit then arrives. (2536)
Texts 116 discuss how the king or government executive head must protect brahminical culture and thus defeat Kalis inuence. The only way to escape death is to hear ka-kath. Therefore, the sages are interested in hearing about King Parkits activities only if those activities are connected to Ka. The King himself had
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potency because he was always remembering Ka and His great devotees, the Pavas. Texts 1724 describe how with Kas absence, the earth laments and Kali (and irreligious principles) ourishes. Austerity, cleanliness, mercy, and truthfulness drive away the four pillars of irreligion: meat-eating, intoxication, gambling, and illicit sex. But Kali cripples the four religious principles, and therefore irreligious principles ourish. The horrible Kali-yuga culture can be uplifted by the performance of sakrtana-yaja. Texts 2536 describe how the worlds beauty and opulence are enhanced by Kas grace, and that although the Lord may depart and the beauty and opulence decrease, we can still associate with the Lord directly by hearing and chanting His name and glories. Kali-yuga, which began the moment Ka disappeared from the earth, can be ended and an opulent and beautiful earth reinstituted when the pure chanter of the Lords name travels throughout the world to remove Kalis inuence.
Chapter Seventeen: Punishment and Reward of Kali Summary:

Mahrja Parkit challenges and threatens the low-class man, dressed as a king, who is beating the cow and bull. (16) Mahrja Parkit then questions and consoles the cow and bull. (716) The bull answers Mahrjas inquiries about the cause of his difculties, and after hearing the bulls reply Mahrja Parkit recognizes the bull as the personality of religion and begins his reply. (1723) After Mahrja Parkit completes his reply, and as he is preparing to kill Kali, Kali surrenders. Although Mahrja Parkit spares Kalis life, he banishes him. Kali then requests a place where he can live without fear. (2437) Mahrja Parkit gives Kali permission to dwell in ve placeswhere gambling, drinking, prostitution, and animal slaughter are taking place, and wherever gold is being hoardedall places with which brhmaas and sannyss should never come in contact. After Mahrja Parkit drives Kali from his kingdom, he reestablishes religion and continues his reign. (3845)
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Texts 116 describe the horror a softhearted devotee feels to see violence committed toward cows, and how the government head must execute his power to stop such violence. In Kali-yuga, administrators come from the lower classes. Therefore the spotlessly white principles of religion are attacked by the uncultured. Kalis assignment is to make the false ego ourish. Miscreants abound because of cowardly and impotent heads of state. Kalis inuence continues because there is no qualied katriya to suppress irreligious activities. Such a king rules according to scripture and would never allow innocent citizens to be disturbed by irreligious offenders. In texts 1723 Dharma does not point to the miscreant who is causing him suffering, but says the doer is difcult to ascertain. It is accepted that no one can understand the Lords inconceivable energies. Ka is the ultimate sanctioner. A devotee sees God in everything, but it is the my-akti that acts in this world. The laws of matter are under Kas jurisdiction but act neutrally, responding to the living entities use of their God-given free will. A devotee sees Kas hand as ultimate, but also acts practically in this world. Sometimes to teach a lesson to conditioned souls or to glorify His devotees, the Lord uses His devotees or even causes them distress, as he did when He placed Bhmi and Dharma in difculty in order to prove that Mahrja Parkit was an ideal executive head. The Lords devotees are satised in any circumstance, understanding that every experience is a direct exchange with the Lord. Texts 2439 describe Kalis surrender and the response of a perfect katriya. When Kali surrenders and abandons his royal dress, he reveals his falsehood, because a real katriya would never surrender. Although Kali surrenders, however, Parkit Mahrja banishes him, because while the state can be tolerant of various religions, it cannot ignore irreligious principles. The goal of all religion must be Gods satisfaction. It is essential to understand the importance of a qualied king in removing Kalis inuence and, in the absence of such a king, the
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importance of the systematic education offered in the Bhgavatam. By studying the Bhgavatam and performing the sakrtana-yaja, one can also reduce Kalis inuence in society. Texts 3845 describe the spheres of Kalis inuence as gambling, intoxication, prostitution, and animal-slaughter, along with the hording of gold. Society should be organized for spiritual culture. Therefore cooperation between brhmaas and katriyas is essential to making the state successful.
Chapter Eighteen: Mahrja Parkit Cursed by a Brhmaa Boy Summary:

Sta Gosvm begins by describing Mahrja Parkits life, which is lled with wonderful dealings with Ka. (59) The sages glorify Sta and the importance of hearing about Ka from great devotees. They then request Sta to describe the Lords pastimes, especially the topics upon which Mahrja Parkit xed his mind and thus succeeded in attaining Kas lotus feet. (1017) Sta rst explains the process of purication through hearing about Ka, then explains the exalted qualities of the Supreme Lord Ka. (1823) Sta then tells how Mahrja Parkit insulted amka i by draping a dead snake on the sages shoulder while he was meditating, (2431) and Sta explains how amka is son, gi, insulted on his fathers behalf, curses Mahrja Parkit to die in seven days. amka i laments when he hears of his sons action, (3237) and prays to the Supreme Lord to forgive his son for his foolishness. (3846)
Texts 117 describe how Parkit was fearless in the face of death because Ka had already saved him from death once when he was in the womb. He remembered the Lords mercy. Pure devotees always remember Ka, and are never afraid or bewildered by events in their lives. Rather, they are free from material attachment, and thus able to remember Ka at the time of
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death. These qualications arise in the heart of those who submissively hear and serve great souls. Mahrja Parkits remembrance of Ka was all that was important to him. Ka wanted to exemplify Parkit Mahrjas devotional qualities, especially his ability to accept his untimely death as Kas benecent plan, and therefore arranged this pastime. Parkit used his last seven days to spiritually mold his consciousness and perfected himself by hearing. Hearing is so powerful that the ill effects of Kali can be driven out of society if the state adopts a system of propagating ka-kath, which includes hearing about the Lords devotees. Placing oneself securely in Kas shelter is the essence of devotional surrender and the only way to become fearless. Constant remembrance of Ka and hearing about Him leave no room at death for misconceptions about ones own nature. Because hearing about Ka brings eternal life, because devotional service based on hearing and chanting guarantees results in Kali-yuga, and because one is never satiated by ka-kath, the rmadBhgavatam is dear to the devotees, for it is lled with ka-kath. One should thus hear the Bhgavatam submissively from a speaker who is xed on Ka. Texts 1823 explain that the Lord is ananta, with unlimited potencies and transcendental attributes. Chanting His holy name and speaking of His glories deliver one from all sins. By association with and hearing from great souls, by preaching, and by chanting offenselessly, the devotees are freed from all sins and disqualications and are empowered by the Lords potency. That Lord, r Ka, is completely self-satised and independent, and He does not need service from anyone, for no one is equal to or greater than Ka. All the demigods engage in His service. Because Ka is unfathomable, only He can describe Himself, but learned devotees can describe Him as far as He empowers them to do so. Texts 2431 describe how awkward situations are sometimes created by the Lord in order to draw His devotees toward Him. To achieve His purposes and to bring His devotee closer to Him, the Lord sometimes creates difcult situations for His devotees. Devotees therefore accept difcult conditions as the Lords
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blessing. This was the case when the Lord created a distressful condition for Mahrja Parkit so that the rmad-Bhgavatam could be spoken. Texts 3237 describe how Kali-yuga entered society through the pride of the brhmaas. Proud brhmaas may be powerful but do not understand the importance of culture. Due to this falldown in brahminical culture, the brhmaas in Kali-yuga have lost their power and the rest of society has therefore gradually become degraded. Texts 3850 describe what happens to society when the qualied royal order is destroyed. Because of brahminical impropriety, the proper monarchical government was lost, and because of improper leadership, people now misuse their lives for sense gratication instead of spiritual pursuit. The brahminical community is responsible for this social decay. Mahrja Parkits life teaches us that one should take advantage of difcult and awkward circumstances by taking shelter of the Supreme Lord and advancing in Ka consciousness.
Chapter Nineteen: The Appearance of ukadeva Gosvm Summary:

Mahrja Parkit laments that he insulted the sage. When Mahrja Parkit hears that he has been cursed for his offense, he begins his preparations for death. Fasting, he sits down on the bank of the Gag and gives himself up to the Lords lotus feet. (17) Hearing of the great kings plight, is begin to arrive. Mahrja Parkit welcomes them and tells them of his decision to fast until death. (819) The sages glorify the kings decision, and Mahrja Parkit responds by inquiring from them about the duty of one about to die. (2024) After Mahrja Parkit has made his inquiry, the exalted sage ukadeva Gosvm approaches the assembly. Mahrja Parkit offers him respect, glories him, and again inquires about the duty of one about to die. (2540)
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Texts 17 show Mahrja Parkit accepting his fate with all humility and remorse, praying that the reaction to his offense will stop him from committing the same offense ever again. When a pure devotee is dying, he xes his mind on Ka with determination, and desires to go only to the spiritual world. In preparation for death, one should retire from family life and move to the bank of a sacred river. Prior to this point, one should not have willingly committed any offenses, and one should have constantly remembered the lotus feet of the Lord. Then, at the end, one should ask everyone to accept his obeisances and beg that all his offenses be excused. One should then consult with authorities about how to spend his nal days. Although sages usually avoid the association of those who participate in materialism, they should nevertheless overlook the previous material position of a pure devotee who is about to die and give him their association. The devotee should consider his situation as follows: The Lord, as a special favor to me, is personally removing me from this material situation, because I am so attached to it. As soon as the devotee surrenders to the Lords will, he conquers his fear of death. Thus a devotee has the most perfect life in the material world, and at the time of death, the most favorable conditions for going back to Godhead with all obstacles removed from his path. The devotees position is so secure that even the demigods work to help the devotee at the time of his bodys death. A devotee allows his relationship with Ka to dictate his worldview. In this way, he awakens to his true identity and knows that he has only been playing a role in this material world. Accepting Kas hand in this way makes one more malleable to Kas desire. Texts 819 describe how devotees can live in the material world free of attachment. The devotees live in the material world unattached to the worlds glare because they have accepted that association with the Lord in His abode is lifes highest gain. Although there is nothing to lament about the departure of a great soul, since he is achieving the topmost spiritual planet, Goloka Vndvana, nonetheless we lament that the great soul, so rare in this world, will no longer be within our vision.
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Texts 2024 explain that sages have no desire but to reclaim the fallen souls. Sages have no desire other than to reclaim fallen souls rotting in material existence and to give them devotional service to Ka, which is everyones duty in all circumstances, especially at the end of life. Texts 2540 show that both King Parkit and ukadeva Gosvm attained perfection by respectively hearing and chanting about the Lord. True sages recognize and honor exalted devotees as soon as they see them, and respect exalted devotees regardless of their physical condition. If one is interested in solving the problems of life and understanding transcendence, he must accept a bona de spiritual master to guide him. This is especially true of those who are near death. A great saint can turn any place into a place of pilgrimage. Therefore, it is essential to understand that when one attains the association and help of a saint, and the opportunity to accept him as guru, one has received the Supreme Lords direct help.
Canto Two: Summaries and Points

Chapter One: The First Step in God Realization Summary:
ukadeva Gosvm glories the questions Mahrja Parkit asked at the end of the First Canto, requesting the sage to show the way of perfection for all persons, and especially for one about to die. In response ukadeva glories ka-kath and explains that the highest perfection is to remember the Personality of Godhead at the end of life. (16) ukadeva next describes how he studied the Bhgavatam from his father, rla Vysadeva, at the end of Dvpara-yuga. Although he was already situated on the transcendental platform, he became attracted by the Bhgavatams description of the Lords pastimes. (7 9) ukadeva tells Parkit Mahrja that he will now recite the same rmad-Bhgavatam, and he glories the Bhgavatam by saying that one
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who gives it full attention and respect achieves uninching faith in the Supreme Lord. He also explains that constantly chanting the Lords holy name is the way of success for all. (1011) Mahrja Parkit will die in one week. After explaining that a short life with a moment of pure consciousness is superior to a long but wasted life, ukadeva encourages Parkit Mahrja by telling the story of the saintly King Khavga. (1213) ukadeva thus assures Mahrja Parkit that the time he has left is sufcient for him to achieve self-realization, and at this last stage of his life he should fearlessly cut all attachment connected to his body. (1215) He then explains that one should leave home, practice yoga to remember o, withdraw from sense activity, and x the mind on the Lords service. Thus ones lower tendencies will be cleansed and one will soon attain service under the Lords direct shelter. (1621) Parkit Mahrja inquires how to apply the mind to remove its contaminations, and ukadeva explains the practices of aga-yoga, encouraging the king to apply the mind to the vir-rpa. ukadeva describes the details of this meditation, and says that one who seriously desires liberation should concentrate his mind on the vir-rpa because one will otherwise be misled and cause his own degradation. (2239)
The Invocation through text 6 describe the importance of Vaiava association and of engaging in ka-kath, which is nondifferent from the Lord. There is no possibility of understanding the Bhgavatam without knowing that the Absolute Truth is a person. Association with devotees facilitates this understanding and gives opportunity for kakath. Therefore, achieving the association of devotees is Kas direct mercy on the soul. The consciousness of one desiring to hear ka-kath is different from that of one living only to work hard and enjoy sex. The materialists struggle with material nature and take shelter of family members, as if these fallible soldiers were sufcient to save them from death. But if such persons listen to ka-kath, they attain freedom from misery and fear. To achieve this one must focus his consciousness on the Lord. Engaging in ka-kath elevates one to ka-prema, because both r Ka and His kath are transcendental. One should
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therefore mold his life in such a way as to always remember Ka, and one should be especially prepared to x his mind on Ka at the time of death. Texts 711 describe how even an impersonalist can become attracted to Bhagavn realization by hearing ka-kath. Everyone, regardless of his position, should hear ka-kath. This is especially true of the topmost transcendentalists who are uninterested in anything material. Such persons can take pleasure in hearing and chanting about the Lord. (ukadeva Gosvm offers himself as an example of an impersonalist who was attracted to ka-kath.) If one wishes to make spiritual advancement by listening to kakath, one must hear these topics from a realized devotee. The result of hearing from a proper person is that the hearers faith becomes established in Ka. Both speaker and hearer must be qualied. The hearer understands everything, not exactly intellectually, but by Kas mercy, due to his submissive inquiries and service attitude. The main qualication of the hearer is that he be a devotee and possess faith in the devotional process. One should hear the Bhgavatam from beginning to end. Whether one is a devotee, materialist, yog, or jn, one should hear about Ka from authorities and then offenselessly chant about Ka. Texts 1215 describe how one should be bold enough to face death without fear, while cutting off all material attachment. There is nothing so wonderful about living a long life, but to live for even a moment with full consciousness is glorious. One should always chant Kas potent names without offense and hear rmad-Bhgavatam. Since ones next life will be determined by the desires one experiences at death, if one is not trained early in life to renounce material attachment and focus on God, one will nd it difcult to develop spiritual desire at the end of life. Such desire is developed by attentively hearing rmad-Bhgavatam. In texts 1621, ukadeva Gosvm explains how to prepare for death. The essence of the process of preparing for death is to drag the mind from material engagements and x it on Kas lotus feet. One
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should leave home, and if one cannot hear and chant directly about Ka, one should practice yoga. Pryma helps one control the mind and absorb it in the spiritual, and helps one meditate by seeing everything as part of the complete Lord. However, both xing ones mind on the Lords service and meditating on the Lords Deity form are superior and easier practices. One who does either of these will also be able to always remember Viu. Texts 1739 teach the yog how to see matter in relation to Ka, but how not to mistake matter for the Supreme Lord Himself. To lead materialists and atheists toward seeing Ka in matter, ukadeva Gosvm starts with a pantheistic understanding of the universe. If such persons practice pryma and yoga postures and control the mind, they will be able to meditate on the Lords gross, material potencies as part of His vir-rpa. A materialistic person can thus remember the Lord while observing the planets, signs of passing time, sense objects, animals, the varrama divisions, and death. That, along with cultivating a service attitude toward God, removes all contamination from the heart. One should not be fooled, however, into accepting the impersonal as the highest realization of the Lord, because by exhibiting His inconceivable potency, Ka can be both localized in Goloka Vndvana and all-pervading. One should thus concentrate the mind on the Lords form.
Chapter Two: The Lord in the Heart Summary:

After citing previous authority for what he has just prescribed, r ukadeva Gosvm next describes how Lord Brahm regained his consciousness and was thus able to rebuild the creation, both by meditating on the vir-rpa and by appeasing the Lord. One should not become bewildered when studying the Vedas and think that their purpose is to help us to attain sense enjoyment. If one studies only supercially, one will not understand that the goal taught in the Vedas is to attain the spiritual world. But knowing the goal, one should endeavor for nothing else, while accepting only whatever is necessary to keep body and soul together. One should sleep on the earth,
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using ones arm as a pillow, drink from rivers by cupping ones palms, wear bark clothing, and eat fruit rather than cooked meals. It is not necessary to atter householders in order to survive. One should also serve the Supersoul and thus give up conditioned existence. Only materialists will neglect these instructions. (17) The Supersoul residing in the heart is eight inches tall, possesses four hands, and carries a lotus, wheel, conchshell, and club. He has beautiful lotus eyes, golden garments, and jeweled ornaments, and is bedecked with garlands of fresh owers. His lotus feet are placed over the hearts of mystics who meditate on Him with complete attention. To perform such meditation, one should look at the Lord, beginning at His lotus feet and progressing, as the intelligence becomes puried, to His smiling face. The purpose of meditating on the vir-rpa as described in the previous chapter is to assist one in developing a service attitude toward the Lord. (814) If a yog wishes to leave his body, he should sit comfortably and follow this process: In meditation he should merge his mind, with the help of his unalloyed intelligence, into himselfthe living entityand then merge the living entity into the Superself. By doing this the living entity becomes situated in the supreme stage of satisfaction and thus ceases all other activities. This stage is transcendental and is called labdhopanti, which is indirectly described as that state unaffected by time, goodness, passion, ignorance, false ego, the material Causal Ocean, and material nature. Those yogs who wish to attain that state must avoid all godlessness and remain in absolute harmony with the Lord, worshiping the Lords lotus feet in their heart at every moment. When leaving the world, a yog should be xed in absolute realization and extinguish all material desire. He should then give up the body through yogic practice, slowly pushing the life air up from the navel to the heart. From there, the life air should be pushed to the chest, and from the chest to the root of the palate, and nally to the cerebral hole. He should then give up all material connections and go to the Supreme. (1521) Those yogs who wish to experience improved material enjoyment, however, must travel in their subtle bodies when leaving the gross body behind. Pure devotees, concerned only with the spiritual body, move unrestrictedly throughout the material and spiritual worlds. Yogs still interested in material enjoyment gradually become puried and reach Brahmaloka by traveling along the iumra. They then wait
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to transfer themselves from Brahmaloka to Vaikuha during the universal devastation. Yogs may also continue their purication, qualifying themselves to journey directly to the spiritual world. They can merge their ego into the mahat-tattva and come to the point of pure self-realization, thus attaining perfection in the form of association with the Personality of Godhead in complete satisfaction. Those who attain such devotional perfection never return to this material world. (2231) This knowledge is the Vedic version, and Lord Ka personally described it to Brahm. After speaking of the difcult and intricate path to the spiritual world through yoga practice, ukadeva next describes a most auspicious means of deliverance: direct devotional service to Lord Ka. Lord Brahm established this path as the actual goal of the Vedas. To adopt it, one should practice hearing and chanting about Ka with a service attitude. The Lord is in our heart, and we are fully dependent on Him. This can be perceived by using ones intelligence. It is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, always and everywhere. Those who hear ka-kath become puried of material desire and go back to Godhead. Thus ukadeva Gosvm answered Parkit Mahrjas question about his duty at the time of death. (3239)
Texts 17 explain that one should take shelter of the Lord in the heart. To focus on this goal, one must not become distracted by material comforts. Conditioned souls should remove their forgetfulness of the Lord by following the Bhgavatams instructions. One should not become distracted by anything other than the supreme goal, and should accept only what is required to maintain ones body. One should use ones intelligence only for self-realization. Depending on the Lords protection, one should not atter wealthy householders for material gain. One who is renounced should practice yoga to worship the Lord in the heart or, more practically, the Lord in the temple, and should thus end his conditioned state. Thinking of the Supersoul and taking shelter of His lotus feet is a step higher than thinking of the
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impersonal vir-rpa. Although the Lord is impartial, and although the living entities suffer according to their own deeds, He nevertheless protects those who take shelter of Him. He takes such living entities back to Himself. Who, after seeing the living entities suffer in this world as they engage in fruitive activities, would not take shelter of the Lord? Texts 839 describe how to meditate on the Supersoul and how a yog attains the Supreme. One should meditate on the Lord in the heart or some other all-powerful form of the Lord, who is eternal and beautiful. One should begin this meditation from His feet and, as one becomes puried, gradually raise ones consciousness to see the Lords smiling face. (Materialists who have not developed a sense of service to the Lord should continue to meditate on the vir-rpa to develop godly qualities.) Yogs should prepare to leave this world by xing their mind on the Lord and thus attain the transcendental stage of full bliss, labdhopanti. At this stage the yog will be freed of all material hankering and unaffected by time, the modes of nature, false ego, and the material energy. Impersonalists and spiritual practitioners seeking goals other than bhakti cannot attain the full manifestation of this state. Those practicing mystic yoga can leave their body by focusing the mind and using mechanical means and manipulation of the life air. However, in this age mental focus is more practically accomplished by offenselessly chanting Kas names. While it is not possible for most people in this age to attain Vaikuha through mechanical yogas, it can be reached by practicing bhakti-yoga and, by Lord Caitanyas mercy, by chanting Kas names without offense and regularly hearing Bhagavad-gt and rmadBhgavatam in the association of devotees. Only a fully puried soul can attain Vaikuha, where the Lord enjoys Himself with an unlimited number of pure devotees who desire nothing but His pleasure. These souls never return to the material world. Impersonalists and materials can never enter the spiritual world. stra conrms that no path is superior to the direct practice of bhakti-yoga, and that all other paths are steppingstones to bhakti. The
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Lord is in everyones heart, and one should hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere. To become a pure, unalloyed devotee of the Supreme Personality of Godhead r Ka is the topmost perfection of all religious principles.
Chapter Three: Pure Devotional ServiceThe Change in the Heart Summary:

r ukadeva Gosvm has now answered Parkit Mahrjas questions about the duty of those at deaths threshold: a thoughtful man should hear ka-kath. But what if one has other desires? Should one worship only Ka for spiritual attainments but worship the demigods to achieve ones material goals? First, ukadeva Gosvm describes the proper persons to worship, according to the Vedic system, to have ones material desires fullled. (17) Then he states that one desiring spiritual advancement in knowledge should worship Lord Viu or His devotees. (8) The akicana should worship the Supreme Personality of Godhead. (9) Whether full of material desire, without material desire, or desiring liberation, one with broad intelligence must worship only the supreme whole, the Person ality of Godhead. Demigod worshipers can attain the highest perfection, spontaneous attraction to the Supreme Personality of Godhead, only by associating with Kas pure devotees. (11) Transcendental knowledge about Lord Hari suspends the material modes. Such knowledge is self-satisfying and approved by authorities. Who could fail to be attracted? (112) aunaka inquires about Mahrja Parkits further inquiry after Parkit had heard ukadevas conclusions, then expressed his own eagerness to hear the ka-kath discussed between the two great souls. The greatest philosophers are those who take pleasure from glorifying Ka in the company of great devotees. (1316) aunaka i also pointed out how one wastes his life if he doesnt hear ka-kath. Such people glorify what is not worthy of glorifying. Those who have not received the dust of a pure devotees feet upon their head or who have not smelled the fragrance of tulas leaves on the Lords lotus feet are practically dead. And those who chant the Lords holy name but who do not experience ecstasy have steel-framed hearts.
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After glorifying devotional service and condemning those who do not engage in it, aunaka i requests Sta Gosvm to tell what ukadeva Gosvm said in response to Mahrja Parkits question. (1725)
Texts 112 describe the importance of worshiping the Supreme Personality of Godhead regardless of ones desires. Regardless of the quality of ones desires, one should hear and chant about Ka. A thoughtful person should accept a gurus shelter and fully engage in hearing and chanting about Kas holy name and pastimes. This is especially recommended for those preparing for death. Although various demigods can be worshiped to fulll material desires, the intelligent are not encouraged to worship the demigods. Rather, those with broad intelligence should worship Ka with great strength and determination in bhakti-yoga, for bhakti is both the means and the perfected end. All other worship is based on illusion, and by the association of pure devotees, even demigod worshipers can attain uninching and spontaneous attraction to the Lord. Thus everyoneeven those who worship the demigodswill become attracted to transcendental knowledge in relation to the Lord and experience spiritual bliss even as sdhakas if their sdhana is practiced under the guidance of a bona de guru. Texts 1316 express the eagerness one should feel to concentrate on ka-kath. The Lord is not impersonal but carries out pastimes. We should be eager to hear of them. Impersonalist propaganda has ruined society. Hearing of the Lords activities, even when they are mixed with politics and intrigue, is purifying. But rmad-Bhgavatam is the highest level of ka-kath, and pure devotees deeply relish this book. Among great devotees no other topics exist other than ka-kath. When discussions between great devotees take place, both those who hear and those who chant are on the same level. Texts 1725 state that by hearing ka-kath one remains always in contact with Ka and thus his life is saved.
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Human life is wasted unless one discusses ka-kath. The Lords name, form, and pastimes are all transcendental, and one who properly comes in contact with any of them moves toward perfection. If one does not engage in devotional service, however, his activities parallel those of animals. Trees also live long lives and beasts also discharge semen. Humans whose lives are spent in these ways glorify men who do the same, but their lives are wasted. All the bodys tendenciesto see, to hear, to walk, to gather wealth, etc.should be used to create offerings to Ka. One can use all he possesses to offer service to Ka. One can associate with and serve the Lord in his Deity form. One can serve the devotees and hear rmad-Bhgavatam from them. By offenselessly chanting Kas names, one will become ecstatic and detached from seeing oneself as a controller.
Chapter Four: The Process of Creation Summary:

Sta Gosvm describes how Mahrja Parkit, after hearing from ukadeva Gosvm, xed his consciousness on Ka and fully detached himself from the material world and fruitive action. After glorifying ukadeva Gosvms purity, Mahrja Parkit then continues his inquiries. (15) Mahrja Parkit asked ukadeva to answer three questions: 1. How does the Lord create the universes, which are inconceivable? (7); 2. How does the Lord engage His energies and expansions in maintaining and destroying the universes? (8); 3. Does the one Lord Himself direct the modes of nature, or does He do this work through His expansions? (910) ukadeva rst remembers the Lord and then offers his respectful obeisances to He who accepts the three modes of nature in order to create the material world, who is the complete whole and inconceivable Lord residing in everything. He glories the Lord as the one who awards success to great philosophers, to those who perform charity, and to the chanters of Vedic hymns. The Lord is the Supreme Pure, and thus even low-class persons can be puried by taking shelter of His devotees. ukadeva then offers further obeisances and glorication, and requests the Lord to be pleased with him. (1119) Further requesting the Lords mercy, ukadeva acknowledges that it is the Personality of Godhead who awards liberation. Simply by
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thinking of Him while following the path of authorities, a devotee can see the Absolute Truth. Again praying for the Lords pleasure, ukadeva Gosvm requests that same Lord who inspired Brahm to decorate his statements. He then offers obeisances to rla Vysadeva. ukadeva begins his reply to Parkit Mahrja by saying that Lord Brahm answered these same questions for his son Nrada. (2025)
Texts 110 explain that one should x the mind on Ka, a practice that liberates one from material attachment, and try to understand the processes by which the Lord deals with the material creation. The mind of a pure devotee is chastely xed on Ka. Because of his attraction to Ka, which is attained by hearing and following the instructions of great devotees, renunciation from matter is automatic. Such xed consciousness is rare and is the result of sincere hearing from exalted devotees. Such hearing leads a devotee to depend fully on Ka and dispels all ignorance with positive enlightenment. Everything in existence comes from Ka. One should not neglect learning about Gods greatness or of His inconceivably powerful creative energies and instead jump to His intimate pastimes, especially those in Vndvana. It is important to rst understand how the Lord creates, maintains, and destroys the material unverses, yet remains separate and independent from all His energies. Although it is not possible to fully understand the Lords energies, names, and expansions, we can know Him at least to some degree by practicing pure devotional service. To gain this knowledge, one should hear the stra and the realizations of pure devotees. This underlines the necessity to approach a spiritual master who is both well versed in Vedic literature and who himself has factual realization of the Lord and His energies. Texts 1125 state that before hearing ka-kath, including information about the creation, one should become fully dependent on Ka and understand that He is the Supreme Personality of Godhead, the only person who awards all worshipers their desires, regardless of what those desires are. Before reciting the Lords glories, one should feel oneself dependent on Ka by remembering Him and seeking His permission to
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describe Him, for He is inconceivable. It is the Lord only who awards all worshipers their desires, and it is He only who awards His devotees the highest goal, His personal association. He is so powerful that simply by glorifying Him, remembering Him, having His audience, hearing about Him, or worshiping Him, one is at once cleansed of the effects of all sins. The practices listed above allow a devotee to associate directly with the Lord, and are therefore the most sublime of religious practices. His service is so powerful that just by surrendering and serving Him with spontaneous devotion, one is freed from material life. Without at least a tinge of bhakti, no other process can be successful. Devotional service to the Lord is so powerful that anyone who practices it can become puried. The Lord is Supreme, and the devotees, free from pretention, desire only to please Him. This is the denition of desirelessness. Devotees are always ready to serve their Lords desire, and thus, by His mercy, they can actually know Him. Devotees constantly pray for the Lords mercy and protection. Thinking of His lotus feet at every second, the devotee aspires to become a speck of dust at His lotus feet. To remain free of contamination, a devotee always thinks only of those lotus feet. The Lord gives such a humble devotee the intelligence to come to Him and reveals Himself to this devotee when He is fully satised by the devotees service attitude. Before speaking, the devotee glories the Lord. He offers obesiances to his spiritual master and prays to the Lord for mercy, inspiration, and the ability to repeat the Lords glories in parampar. Only in this way can one accurately transmit knowledge of the Lord and the creation.
Chapter Five: The Cause of All Causes Summary:

ukadeva Gosvm narrates how Nrada approaches Brahm and offers his obeisances. Nrada then inquires about knowledge that directs one to the truth of the individual soul and the Supersoul, and asks questions about the material world, its background and creation and maintenance, and the source of Brahms own knowledge and protection. Does Brahm create with his own energy, or does he have the help of others? Is there someone more powerful than Brahm? (18)
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Lord Brahm replies that unless one is able to perceive the Supreme Lords existence, one will surely become illusioned by observing Brahms activities. Brahm then explains that he is able to create only after the Lords creation. Brahm therefore offers his obeisances to and meditates on Lord Ka, whose invincible potency inuences the less intelligent to think of him as supreme. It is my, Brahm explains, that bewilders everyone into being absorbed in thoughts of I and mine. (913) Brahm explains that it is the Lord who creates the ingredients necessary for creation and who sets them in motion. The Vedas are meant for His pleasure, as are the demigods, planets, and sacrices. All varieties of meditation, austerity, and knowledge are means to realize Him and to attain ultimate salvation. Brahm acknowledges that he too was created by the Lord, and by His inspiration he discovers what was already created by the Him. Brahm states that the Lord is purely spiritual, yet He accepts the modes of nature for creation, maintenance, and annihilation of the material world. From these modes, matter, knowledge, and activities manifest to bring the eternal living entity under the law of cause and effect. The Lord Himself, although indirectly dealing with the material world and its laws, is beyond the perception of the living entitys material senses because of the above-mentioned three modes of nature. He is the controller of everyone, including Brahm. (1420) The Lord is the controller of all energies. He thus creates by His own potency eternal time, fate, and the means by which the living entities can realize their purposes. Independently, He again merges them into His own body. Brahm explains the progression of creation. Kraadakay Viu appears. Then, one after another, the mahat-tattva, time, and the three modes are generated. When these are combined, activities are created. At rst, false ego is transformed into goodness, passion, and ignorance, and from these transformations material knowledge, material intelligence, and matter are generated. The creation progresses as each item already created further evolves. Mind is generated from goodness, along with the ten demigods who control bodily movement. Passion is transformed into the knowledge-acquiring and working senses, intelligence, and the living energy (pra). (2131) After the universal elements are created, they are assembled in the universe by the Lords energy. The universes remain for thousands of ages in the Causal Ocean before the Lord enters into each of them as
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Garbodakay Viu and gives them life. (3233) The Lord then assumes the vir-rpa. In this form the four varas represent his mouth, arms, thighs, and legs. Lord Brahm then describes everything in existence in relation to the vir-rpathe seven worlds (3839), the material and spiritual worlds (40), the fourteen planetary systems (4041), the three planetary systems (42). Everything can be seen in relation to the universal form. (3443)
Texts 18 list Nradas questions to Lord Brahm dealing with his fathers source and the identity of the creator. Understanding the vir-rpa leads one to understand the Supersoul, but to gain this knowledge one must approach a qualied spiritual master and inquire from him with submission and a service attitude. An intelligent person can understand that the universe must have a creator, that this world could not have been created by chance. Then, through genuine and appropriate inquiry, one can understand the identity of the actual creator and understand the controller, the Supersoul, who is self-sufcient in power and knowledge. By denition, one who has obtained power and knowledge from another source cannot himself be the Supreme. Texts 917 explain that those who cannot see the creator will certainly be deluded by Brahms powerful activities. In fact, however, the Lord is the basis of creation. The Lord is the only creator, and all others who appear to create simply manipulate what the Lord has already made. Thus they are dependent, secondary creators. In this sense, the Lord creates through His potencies. Because it is impossible for anyone to equal the Lord, one should never accept praise or allow himself to be acclaimed the Supreme. The Lords invincible my induces people to consider someone other than the Lord the creator. Bewildered by such illusion, living entities foolishly think and talk in terms of I and mine. Rather, the material elements, their interaction by the force of time, and the natures of the individual living entities are all part of the Lords external energy and have no meaning apart from Him. The living entities are Kas marginal energy and are spiritual, as He is spiritual, but being
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innitesimal, they need shelter and are capable of accepting the shelter of either matter or spirit. Nothing is independent of the Lord. Everything exists only because He created it; everything exists in His effulgence and is meant for His pleasure. The Vedas, meditation, yoga, austerities, knowledge, and salvation are meant only to realize Him. Nothing can occur without His sanction, and everyones creative abilities are awarded by the Lord. Thus even the worlds greatest creators are dependent on Him for their creations. As the Lord is inconceivably powerful, so His devoees, by His mercy and inspiration, are also capable of doing wonderful things. Texts 1842 describe the process of creation. The Lord, although transcendental and aloof from His external energy, accepts the modes of material nature to create, maintain, and destroy the material world. These modes take three formsmatter (ignorance), activity (passion), and knowledge (goodness)all of which combine to bewilder the living entities and to force responsibility upon them for the results of their self-centered activities. The Lord remains beyond the living entities perception. The living entities are spiritual and unlimited, but have become limited by their association with the modes. Despite His being aloof, the Lord controls everything, including the greatest controllers and creators. Despite His unlimited expansions of impersonal energy, the Lord always remains in His personal feature. The illusion that one is separate from the Lord can be removed only by His grace, and He does so only for those who surrender to Him in devotion. In love and pure devotion, one can then see the Lords all-blissful transcendental form. After Kraodaky Viu appears, the mahat-tattva, time, the three modes of nature, the living entities, and false ego are generated. Then through the interactions caused by the omnipotent Lord, karma appears. The creation evolves further, from subtle to gross, by false ego interacting with the modes of nature. False ego is self-centered and is the cause of the living entitys conditioned nature. It is therefore devoid of knowledge of Ka. False ego interacts with the goodness, passion, and ignorance. From false ego in ignorance, the ve gross elements come into being, starting with the subtlestetherwhich generates sound. The rest of the gross elements along with their sense objects and senses are generated in order from subtle to gross.
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From false ego in passion, intelligence and the knowledge-acquiring and working senses are generated. From false ego in goodness, the mind and the demigods that control physical movement are created. Since the entire material creation is based on false ego, all living entities should free themselves from false ego and engage in Kas service, as Ka recommends in Bhagavad-gt. The individual bodies of living entities cannot be formed until the material elements have been assembled. This assembling occurs by Kas will and energy through primary and secondary causes. The primal cause is Kraodaky Viu. Through His omnipotency, the cloud of mahat-tattva is created. The universes that have emanated from Kraodaky Viu oat on the maha-tattva. The Lord induces further creation by begetting the living entities in the womb of material nature with His glance, then by Himself entering the universe as Garbodakay Viu and the universal form. (The universal form is more or less imaginary, but it is meant to help speculative philosophers who are unable to accommodate either Lord Nryaas transcendental four-handed form or r Kas transcendental twohanded form.) All living entities are part of the Lords unversal body and are meant to serve the entirety of that body through varrama-dharma. Thus all planetary systems and everything else in the universe can be understood in relation to the Lord. One should free oneself from all material situations, understanding that everything is temporary, and escape to the eternal spiritual world.
Chapter Six: Purua-skta Conrmed Summary:

Lord Brahm now recites prayers in support of Vedic mantras glorifying the Lords universal form. These prayers describe how the different parts of the vir-purua, such as the mouth, skin, and tongue, produce the parts of the universe, such as voice, the Vedic hymns, and various foods. (14) Aspects of the vir-rpa also produce shelter for everything in the universe; His lotus feet free one from fear, for example. (56) Further parts of the vir-rpa give rise to the generative ingredients, death, frustration, ignorance, immorality, rivers, mountains, oceans, lightning, thunder, the living entities subtle bodies, religious principles,
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truth and transcendental knowledge, animals, humans, birds, demigods, snakes, beasts, reptiles, and all other living entities. All these beings are covered by the Lord in His feature as time. (715) But, explains Brahm, the Lord is beyond all aspects of this gigantic vir-rpa and exists in a transcendental and eternal form that does not exceed nine inches. Brahm next glores the Lords supremacy and realm by comparing Him to the sun. Thus the Lord maintains everything by His immeasurable glories. (1617) He controls immortality and fearlessness, and is transcendental to death and the fruitive actions. Deathlessness, fearlessness, and freedom from the anxieties of old age and disease exist in His kingdom, which is beyond the three higher planetary systems and material coverings. This spiritual world, which consists of three-fourths of the Lords energy, is meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow their vows of celibacy, must live in the material world. By His energies, the Lord masters both nescience and true knowledge and controls both matter and devotional service. Although everything comes from Him, He is aloof from matter, as the sun is separate from its rays and heat. (1822) Brahm then describes His own birth from the lotus growing from Mah-Vius navel. He explains how he wished to perform a sacrice, but did not have any ingredients other than the limbs of the vir-rpa. Brahm thus arranged the necessary ingredients and paraphernalia from the Lords bodily parts and gradually, by invoking the names of the demigods, attainedViu, the ultimate goal. Brahm next describes the sacrices performed for the Lords pleasure by the great sages, Manus, forefathers, learned scholars, and others. He also describes how the Lord accepts the modes of nature on which the entire material manifestation rests, and how He has no afnity for them. It is by the Lords will, Brahm says, that he creates, Lord iva destroys, and, as Visnu, He Himself maintains. (2332) Everything is dependent on the Supreme Personality of Godhead. Brahm says, Because I, Brahm, have caught hold of the lotus feet of the Supreme Lord Hari with great zeal, all I say has proved true. Nor is the progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to matter. Yet, although I am the great Brahm, perfect in many ways, still I cannot understand Him, the source of my birth. Therefore I surrender unto His feet, which alone can deliver one from the miseries of repeated birth and death. What can others do when
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the Lord Himself is unable to estimate His own limits? The greatest demigods cannot know Him, what to speak of lesser demigods. Covered by my, we see the cosmos only according to our individual ability. We cannot see the Lord without His mercy. Devotees should offer obeisances to the Supreme Lord, because although we chant His glories, we can hardly know Him as He is. (3338) Brahm then describes how the original Personality of Godhead rst expands as His plenary portion Mah-Viu, who creates the cosmos. The creation takes place in Him, and the material substance and manifestations are thus only Himself. He maintains them for some time, then later absorbs them back into Himself. The Lord has no material tinge and is all-pervading and unrivaled. Only those who are free from material desire can know Him. Kraodaky Viu, the rst incarnation, is the master of eternal time, space, cause and effect, mind, the elements, material ego, the modes of nature, the senses, the universal form, Garbhodakay Viu, and all the living beings. All the demigods and other beings both good and bad appear to be the form of the Lord or the form of Truth, but they are not. Rather, they are fragments of the Lords transcendental potency. (3945) Brahm then lists the ll-avatras one after another and ends the chapter by encouraging one to hear about these incarnations. (46)
Texts 116 describe the nature and opulence of the vir-rpa. The vir-rpa has physical parts, as does the Lords transcendental form. Variety exists in the spiritual world, both in terms of the Lords forms as well as in the details of His abode. It is due to the functionality of His bodily parts that ours also function. In addition, the vir-rpa is the resting place of the demigods, the controllers of our own physical organs. For example, the vir-rpas mouth is the resting place of Agni, the controller of both re and voice. Our senses, which exist on the Lords universal body, as well as our positions and opulence, should be puried by using them in His service. No one has independently gained power or ability; everything we have has its origin in the Lord. Knowing this should encourage us to use our Godgiven abilites in Kas service. Doing so will bring us peace. The vir-rpas feet have special signicance, as they award protection from fear. Therefore everyone should take full shelter of the
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Lords feet with absolute dependence. This is the denition of pure devotional service. Those who practice pure devotional service need seek no other shelter. Texts 1722 explain how the vir-rpa expands from the Supreme Person but the Supreme Person remains fully in the spiritual world. Ka is therefore the proprietor of both spiritual and material realms. All opulence is the same as the Lord and exists in the vir-rpa. The Lord as the Supersoul is the source of the vir-rpa, and therefore the Supreme Personality of Godhead ultimately controls everything in existence, both material and spiritual. Although the entire creation expands from Him, and although he maintains and controls it all, He keeps a separate identity as the Supreme Personality of Godhead, distinct and aloof from the material creation (acintyabhedbheda). (1617) The material world, for all its wonders and opulence, is full of fear and is only one-fourth of the Lords creation. The remaining three-fourths is eternal and inconceivably more wonderful. The Lord can award eternal residence there, and our purpose is to leave this world of death for that spiritual world. This is also the goal of the varrama system. To attain the spiritual world one must give up sex desire. The Lord is the proprietor of both material and spiritual elds. The Lord is not attracted to the material energy, and therefore the Lord is manifest in the material world only through His energies. His prime existence is in His personal form in the spiritual world. Texts 2332 explain how the material world is sustained through sacrice, and how the rst sacrice was performed. One needs ingredients to perform a sacrice. These ingredients are nondifferent from the Lord, as they are both manifest from Him and situated in His vir-rpa. The performer of the sacrice is also manifest from the Lord. The purpose of all sacrice is to please the Lord, although the ingredients used for that sacrice are in one sense nothing but the Lord. To please the Lord, sacrice should be performed according to stric injunctions and Vedic formulas. In sacrice, grateful devotees unhesitatingly use the Lords energy to serve the Lord.
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Selshly motivated sacrices are not recommended, even if they are performed according to Vedic injunction. In this age, sakrtanayaja is the recommended sacrice, and performing it is the austerity that can make the world peaceful. Thus in answer to Nradas questions about the creators identity, Brahm states clearly that it is the transcedental Lord. The material energy is His potency and is displayed in time. He accepts the three qualities of goodness, passion, and ignorance as Viu, Brahm, and iva. The material energy works under the supreme spell of His Lordship, although He is always transcendental to all material activities. Everything rests on His energy. One can learn this accurately only by hearing stra. Texts 3346 describe the Lord as the cause of all causes and encourage one to give up the fantasy that one can be independent of Him. The all-powerful Lord has unlimited and inconceivably great potencies. He is everything but is aloof from everything. He can be known only through devotional service, especially by hearing and chanting about His incarnations. One who takes shelter of the allpowerful Lord in earnest may achieve the power to serve Him, but no one, not even His devotees, can know Him completely, for His opulence is ever-increasing. We each perceive the cosmos according to a capacity limited by how we are covered by the material energy. The Lord, however, who is the source of both the cosmos and the material energy, is still more unknowable. Because by His mercy the great devotees know Him to some extent, we should follow their instructions if we too wish to know Him. Ka reveals Himself to His devotees in proportion to their desire to serve Him. There is no other way to know Him. The great devotees will inspire us to hear and chant the Lords glories as they are described in rmad-Bhgavatam, and we should follow this inspiration. No one can ever be independent of Ka in any way. Therefore we should purify our heart by hearing of the power and pastimes of Kas incarnations. Since He is the source of all wonderful things in this world, we should transfer our attraction from matter to Ka. Hearing of the Lord from rmad-Bhgavatam will purify the heart and make us happy.
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Chapter Seven: Scheduled Incarnations with Specic Functions Summary:

Lord Brahm rst describes nineteen ll-avatras: Varha, Suyaja, Kapila, Datttreya, the four Kumras, Nara-Nryaa i, Pnigarbha, Mahrja Pthu, abhadeva, Hayagrva, Matsya, Krma, Nsihadeva, Hari (the savior of Gajendra), Vmanadeva, Hasvatra, Manu, Dhanvantari, and Paraurma. (122) Then he describes Rma (2325) and Ka, the Lord in His original form, who appears to diminish the worlds distress. Ka appeared with beautiful black hair and acted extraordinarily, killing Ptan when He was still on His mothers lap. He performed many other wonderful pastimes while still a boy, including chastising Kliya, saving His friends from a forest re, and lifting Govardhana Hill. He danced with the gops and killed many demons, such as akhaca and others, either directly or through Baladeva or Arjuna. (2635) Brahm then adds to his list Vysadeva, Buddha, and Kalki. (3638) Brahm then explains that he himself as well as Viu, the Prajpatis, Lord iva, and the other demigods are all representative manifestations of Kas energy. The creation, maintenance, and destruction of the universes occur through the Lords incarnations and potencies. Thus no one can completely describe His power. Even ea, the Lords rst incarnation, cannot fully describe Kas transcendental qualities. Brahm then explains that although one cannot hope to understand the extent of the Lords power, one can nevertheless know that He acts through His Yogamy potency. Lord iva, Prahlda Mahrja, Svyambhuva Manu, and others understand this, but anyone who surrenders to Ka, even if he or she has previously been sinful, can come to know Him to some extent and thus be liberated from illusion. By surrendering and following in the footsteps of great Vaiavas one comes to realize the Lords true characteristicsthat He has no material qualities or contamination, and that illusion cannot stand before Him. Having realized this, one need not articially control the mind or practice jna-yoga, dhyna-yoga, or other forms of meditation. One should simply surrender with devotion and thus realize his eternal relationship with Ka, because no cause exists beyond r Hari in either the material or spiritual worlds. (3950) Brahm then tells Nrada that Ka spoke the science of God in summary to him, and requests Nrada to expand this science so that
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human beings can come to practice devotional service. If one hears, describes, or regularly appreciates the Lords activities, and those of His different energies, with devotion and respect, one will surely transcend the Lords my. (5153)
Texts 138 describe Kas many scheduled incarnations. Ka incarnates in each universe in many forms to perform both general and specic functions. Many of these incarnations, along with Their missions, are listed in this chapter. Whenever the Lord appears, the stra supplies details about Him so that people will not be confused by ordinary men who claim to be God. One who seriously desires to meet the Lord must be guided by a pure devotee. One should not be distracted by other goals. Currently, it is impossible to perform aga-yoga properly, and therefore one should attempt only to practice bhakti-yoga. By offering service with love and hearing rmad-Bhgavatam, one will achieve all success. Because a pure devote is fully dependent on the Lord, the Lord gives him preferential treatment. In the course of ones practices, one should carefully avoid disobeying the great souls. Whatever sacrice is required to satisfy the Lord is worth performing. One should develop his devotion by hearing of the Lords incarnations, because devotion alone qualies us to progress in devotional service. Kas body is transcendental, and He appears not exactly to diminish the earths burden but to exhibit His transcendental pastimes to encourage His pure devotees who want to enjoy life by chanting His glories. Thus the Lords activities and dealings with worldly people create the subject matter for His pure devotees to discuss. Ka is always God, even when He is on His mothers lap, and He exhibits His extraordinary activities in such a way that His devotees affection is not disturbed by awe and reverence. Because these devotees actions are motivated only by the desire to please Ka, their actions are always fully spiritual and saturated with the internal energy. Remembering these acts along with the Lords pastimes at the time of death qualies us to go back to Godhead. Texts 3953 glorify the Supreme Persons attributes and ensure us that bhakti is the only way to attain Him.
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Bhakti is the only way to attain Ka. Although Ka creates the world, He desires the living entities to leave it and return to the spiritual world. The easiest method to satisfy the Lords desire is to hear rmad-Bhgavatam, which is nondifferent from associating directly with Ka. Such hearing from proper sources will free us from my and x us in Kas service. As the Lord is unlimited, the science of God as it is explained in the rmad-Bhgavatam can be expanded unlimitedly. The Bhgavatam is an incarnation of Ka, and one will become enlightened simply by hearing it from a bona de source, in order, from beginning to end.
Chapter Eight: Questions by King Parkit Summary:

Mahrja Parkit asks ukadeva Gosvm about Nrada Munis explanations of the Lords transcendental qualities, and wonders to whom Nrada spoke. Mahja Parkit also wants to hear narrations of the Lord, because they are all-auspicious and help one place ones consciousness on Lord Ka. Those who hear rmad-Bhgavatam regularly and seriously will have Ka manifest in their hearts in a short time. Why? Because rmad-Bhgavatam is the sound incarnation of Ka, and as He enters the heart of the self-realized devotees He cleanses their hearts of all the dust of material association. This leaves the devotees feeling fully satised, as travelers are satised upon arriving home after a troubled journey. (16) Mahrja Parkit then asks other questions: How does the soul acquire a body? What is the difference between the Lords body and the body of the living entity? Please explain the Supersoul and how He is untouched by His own energies. What is the relationship between the demigods, the planetary systems, and the vir-rpa? Please explain time and its effects, karma and its effects on living beings, and the creation of the planets and their inhabitants. Explain inner and outer space, the characteristics and activities of great souls, and varrama-dharma. Explain the different ages and incarnations of those ages, how religious principles are differently applied, mystics and mysticism, the principles of creation, devotional service and Vedic knowledge, the generation, maintenance, and annihilation of living beings, and the atheists and unconditioned beings. (723)
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Mahrja Parkit humbly requests ukadeva to answer his questions because he desires to continue tasting the nectar of ukadevas words, which allow him to transcend the exhaustion he feels from fasting. Sta Gosvm describes how ukadeva Gosvm, after being invited by Mahrja Parkit to speak about Lord Ka, explained how the Bhgavatam was rst spoken by the Lord to Brahm. (2429)
Texts 16 speak of the Bhgavatam as the sound incarnation of the Lord. One should hear the Bhgavatam in disciplic succession so that there will be no difference between the Lords instructions and the instructions one hears. Hearing the Bhgavatam is auspicious for both devotees and nondevotees, because hearing xes the mind on the Lord, thereby giving one the Lords association and clearing all material contamination. One should hear the Bhgavatam continuously, until the end of life. One who does so will go back to Godhead. An empowered pure devotee who preaches rmad-Bhgavatam can deliver both himself and the entire world. Thus pure devotees should preach. The difculties encountered by such preachers will carry them closer to, not farther away from, the Lords lotus feet. Texts 729 list Mahrja Parkits questions. In addition to hearing rmad-Bhgavatam from a bona de devotee, one should also inquire from him. One can inquire to establish the Bhgavatams philosophical basis; to learn how to prosecute devotional service and avoid offences; to learn about the universe, time, karma, the character and activities of the Lord and great souls; to learn about varrama and its relationship to the Lord, the universality of devotional service, mysticism, and the Vedas; to learn how to prosecute the Vedic religion; and to learn about how the Lord protects the devotees. One should hear the responses from a devotee in disciplic succession to gain strength and remove fear. A devotee who speaks ka-kath also feels spiritual happiness. Those desiring to hear rmad-Bhgavatam should be alert to hear only in disciplic succession, and those who speak should similarly be alert to speak only the conclusions they have learned from the disciplic succession while themselves remaining free from all material motivation.
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Chapter Nine: Answer by Citing the Lords Version Summary:

ukadeva Gosvm begins his reply to Mahrja Parkits question about how the pure soul acquires a material body (Bhg. 2.8.7). He explains that only in illusion does a relationship exist between the spirit soul and the material body. By giving up this illusion, one acts as a pure soul. (13) Then while answering the question about the Lords form (Bhg. 2.8.9), ukadeva Gosvm explains that because Brahm practiced bhakti-yoga, when Ka was pleased with him all his illusion was removed. At the very beginning of creation, Lord Brahm sits on his lotus seat and cannot understand his own source or how he is to create the universe. Lord Brahm then hears the sound tapa and even though he cannot understand the source of the sound, follows its instruction and executes austerities. Satised by Brahms penance, the Personality of Godhead shows Brahm Vaikuha, His personal abode, which is free from the modes of nature, time, illusion, and the external energy. (48) The Vaikuha planets, along with their residents, decorations, and airplanes, are next described. (917) Seeing the Lord in Vaikuha, Brahm is overwhelmed and bows down, tears owing. The Lord then considers Brahm worthy to create the universe. He shakes Brahms hand and tells him that He is pleased by his austerities and submissive attitude. The Lord then reveals to Brahm that it was He who had requested him to perform austerities, vibrating the syllables ta-pa. (1824) Although admitting that the Lord knows everyones desires, and therefore knows what he wants to ask, Brahm nevertheless asks the Lord how He, although transcendental, interacts with the material cosmos and is its source and resting place. Brahm also asks how he himself may be instrumental in creation without becoming either conditioned or proud. (2530) The Personality of Godhead replies that knowledge about Him can be understood only in conjunction with devotional service. He then blesses Brahm with the ability to realize everything. (3132) The Lord then speaks the ctu-lok Bhgavatam, and after describing Himself in four verses, He tells Brahm that acting on the understanding he will gain from these verses will free him from pride. (3337) ukadeva Gosvm then explains that after speaking these four verses, the Lord disappears and Brahm recreates the universe as it had been
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previously. ukadeva then describes how Nrada later questioned Brahm about Vius energies, and how Brahm answered him by expanding on the four lokas given by the Lord. Brahm actually expanded these verses into the ten characteristics contained in the rmad-Bhgavatam, which Nrada later explained to Vysa. (3846)
Texts 13 answer Mahrja Parkits question about how the soul acquires a body. Those who are envious of the Lord are placed by the Lord into illusion and suffer due to bodily identication. This illusion can be alleviated by removing the false conception of who we are and engaging ourselves according to our constitutional position as Kas eternal servants. There is actually no connection between the soul and the body, although the illusioned soul believes there is. The living entity cannot escape his constitutional position of serving the Lord. Either willingly and directly or unwillingly and under mys inuence, the living entity serves the Lord. That is the meaning of constitutional position. Under the inuence of my, the living entities accept as themselves the material body they inhabit and suffer accordingly for as long as they desire to be illusioned. However, by freely removing all false sense of identity and reengaging in the Lords service, one is reinstated in his actual blissful position. One can attain this consciousness, free from illusion, by hearing rmad-Bhgavatam. (13) Texts 49 explain how Lord Brahm was able to see the Lord because the Lord was pleased with his performance of penances imbued with bhakti. One can evoke Kas pleasure by executing devotional service. When one pleases the Lord, He may, by His grace, reveal His form and abode. To receive this grace by properly executing the tapasya of bhakti-yoga is the purpose of human life. Such penance should be performed without deception. If one does so, he will remove the two great illusions: that he is his body, and that he is equal to the Lord. He will also achieve the supreme goal of life. The Lords form is far different from the material form of the conditioned soul. It is transcendental, eternal, and full of knowledge
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and bliss. The Lords abode is also fully transcendental. Both the Lord and His abode can be attained only by His mercy. To perform bhaktiyoga one should understand that every human being is meant simply for this tapa and for nothing else, because only by penance can one realize the self and understand that self-realization, not sense gratication, is the business of human life. One should then chant the mahmantra, become initiated by a bona de spiritual master in disciplic succession, and engage oneself in devotional service. One should be prepared to execute the Lords order received in disciplic succession. Texts 1018 describe what Brahm saw when the Lord revealed to him His form and abode. By evoking the Lords pleasure through bhakti-yoga, one obtains the Lords mercy and realizes the Lord, His abode, and the activities He performs there with His various energies. As the Lord is pleased only by bhakti, the penances offered in bhakti-yoga, which give happiness to a devotee, evoke the Lords favor and blessing. Due to the Lords blessing one is able to see the Lord and gain entrance to His abode, Goloka. That transcendental abode is nondifferent from the Lord and is three-fourths of the creation. It is not affected by time, mahmy, or the modes of nature. Everyone there is beautiful, possesses a transcendental body, and worships the Lord. The goddesses of fortune sing His glories, and He is surrounded by many loving devotees as He sits, exquisitely beautiful, enjoying His own abode with all His energies. We can know of Kas abode by studying rmad-Bhgavatam. In texts 1924, the Lord explains Brahms qualications for having received His darana. Bhakti-yoga is in fact penance performed in the Lords service. By pleasing the Lord through properly engaging in devotional service, especially in preaching to reclaim fallen souls on His behalf, one goes back to Godhead. The conditioned living entities are envious of the Lord, but all souls must accept a position in relationship to Him as servants. Practicing devotional service conquers envy. If one wishes to engage in devotional service, he should with all conviction believe in r Ka as the Supreme Person and without endeavoring to realize Him by speculative philosophy, hear about Him from a pure
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devotee. One should learn and become submissive, humble, and detached. One should worship Ka, giving up all other engagements, and act under His protection. Both the truth of our relationship with Ka and the process of obtaining it should be given to conditioned souls. Those who take up the preaching burden on the Lords behalf are most dear to Him. In executing these devotional penances, one must be determined to return home, back to Godhead, and be willing to undergo tribulations for that end. Texts 2532 explain that the perfection of desire is to surrender to the Lord, and that the Lord is the director and sanctioner of all desires and activities. Knowledge about Him is condential. Devotees serving the Lord will feel themselves instruments, not doers, and therefore give all credit for their success to the Lord. The Lord is the director and sanctioner, and without his sanction no one can act or enjoy. The perfection of desire is to desire to serve the Lord. It is the Lords desire that the living entities banish personal desires and cooperate with His desires. Although the Lord knows everything, devotees pray to the Lord to satisfy their desires to serve Him. In prayer, they may also ask for knowledge of Him or how to improve their service. These expressions are not outside the scope of desireless surrender. Liberated living entities serve as direct instruments in carrying out Kas will. Their duties are successful and unhindered because they are ordained by the Lord. Thus the credit for their success goes not to them but to Ka. The subtle mystery of Ka is revealed only to His devotees by His mercy when He is pleased with their devotion. Kas servants are dear to Him. If one wishes to understand this mystery, one must become dear to the Lord. The knowledge itself and the secret of attaining it is called rahasya, the greatest mystery, and is dened as ka-prema. Thus it is ones advancement in devotion that makes one eligible to know Ka. Bhakti can be practiced at different levels. The rst level is vaidhi-bhakti, in which one practices the regulative principles of service with ones present senses. These regulative principles center on hearing and chanting the Lords glories in the association of devotees. To perform vaidhi-bhakti one needs uninching faith in a bona de guru as well as in the Lord. To the faithful the Lord reveals His form, qualities, and pastimes.
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The Lord has unlimited transcendental qualities, and among them is His affection for His unalloyed devotees. rmad-Bhgavatam is full of descriptions of Kas affection for His devotees and the pastimes they enact together. Although nondevotees know nothing about these pastimes, the devotees realize them and their purport by Kas causeless mercy. Texts 3336 contain the catu-lok Bhgavatam. Text 33: The Lord existed before the creation, and the creation is composed of Him. That which exists after the creation has been destroyed will also be Him. He is the source of everything and is always a person. Text 34: One who perceives things as if they are not connected to the Lord is in illusion. Everything has an intrinsic relationship with the Lord. Text 35: The Lord has an inconceivable relationship with His material energy: He is both within everything and aloof from it. Text 36: The truth expressed in the catu-lok Bhgavatam is the ultimate truth, the highest that can be realized. This truth is actually prema-bhakti, and it can be realized only by practicing bhakti-yoga. Kadsa Kavirja Gosvm places these four verses into the categories of sambandha (jna and vijna, texts 3334), abhidheya (tadagam, text 36), and prayojana (sarahasyam, text 35). Text 37 responds to Brahms question about how he can create (serve) without pride. One who becomes xed in the truth taught in the catu-lok Bhgavatam will not be disturbed by pride. This truth is the devotees property. Nondevotee impersonalists have no access to rmadBhgavatam. To understand it, one must learn from a guru in parampar. The symptom of having properly learned this knowledge is material detachment and progress in loving Ka. Texts 3846 describe how Brahm practically applied the knowledge he gained from the catu-lok Bhgavatam. The Lord is a person, and to rectify our conditioned existence we must engage our senses in His service. One can know the Lord only by the grace and pleasure of ones guru. To know Ka, ones senses must be controlled and one must especially control sex desire. One
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should meditate on the catu-lok Bhgavatam in its expanded form as the rmad-Bhgavatam, and thus make spiritual progress. That the Lord instructed Brahm in this knowledge allows us to understand that the Lord is a person, not an impersonal force. Although we now engage our senses in sense gratication and are forced to remain in the material world, our senses are meant to be used in Kas service. Engaging our senses in Kas service is the process of Ka consciousness. The universe is created so the living entities can fulll this purpose. No one, not even Brahm, can know the Lord completely. One must learn of Him by satisfying the spiritual master. One who is not self-controlled, specically in terms of sex desire, can become neither a disciple nor a guru. One must have disciplinary training in controlling the urges to speak and anger, the tongue, mind, belly, and genitals. One who has controlled his senses is called a gosvm. The rmad-Bhgavatam was spoken in four verses and expanded into ten characteristics. These characteristics can be expanded unlimitedly. The ten divisions of rmad-Bhgavatam are the limit of all knowledge, and intelligent persons will benet from them by using the knowledge they teach to practice devotional service.
Chapter Ten: Bhgavatam Is the Answer to All Questions Summary:

ukadeva Gosvm opens this chapter by listing the ten subjects contained in the Bhgavatam. He then describes each subject in more detail, concluding that the summum bonum, the raya, or shelter of all, is independent, while all other topics are dependent on Him. (19) The Lord generates the prime elements of creation, which are described as the gross and subtle forms of the material universe. Pure devotees accept neither the gross nor the subtle forms of the Lord as the Lord, because they know that the Lords form is transcendental. (1036) All living entities are created by the Lord through Brahm and according to their past deeds are placed under different combinations of the material modes. The Lord maintains the universe as Lord Viu and incarnates to save the conditioned souls. Then, as Lord iva, the Lord destroys the universe. Thus the Lord never acts directly in the material world. (3747)
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After hearing about the creation, aunaka i asks Sta Gosvm about the talks between Vidura and Maitreya. Sta Gosvm assures aunaka that he will describe these discussions, which will answer the questions King Parkit asked and will entail Sta Gosvms retelling the rmad-Bhgavatam.. (4851)
Texts 19 list and dene the ten subjects of the Bhgavatam. The Bhgavatam contains ten subjects: the creation of the universe, the sub-creation, the planetary systems, the Lords protection, the creative impetus, the change of Manus, the science of God, returning to Godhead, liberation, and the summum bonum or supreme raya. The purpose of the rst nine items is to describe the supreme transcendence, Ka, the Absolute Truth, who is the shelter and source of the other nine items. Sarga refers to the Lords creation of the sixteen primary elements. Lord Brahms manipulation of these elements is called visarga. The living entities religious or irreligious existence on the various planets is called sthnam. The Manus and their laws and activities give people proper direction. This topic is known as manvantara. taya refers to the creative impetus, the desire for fruitive work. Poaam refers to the Lords protection, and the Bhgavatam explains that such protection is meant for those who endeavor to serve the Lord. Inukath describes the activities of the Lord and His great devotees. Hearing and studying these activities gives salvation. Nirodha discusses the merging of all the living entities, along with their conditioned tendencies, into the Lord as He engages in mystic slumber after the cosmic manifestation is wound up. Mukti refers to liberation, the living entities permanent situation after they free themselves fully from the gross and subtle bodies. Ka, the Supreme Personality of Godhead, the original source of all energies, the summum bonum, the Absolute Truth, is the raya. It is the goal of the Bhgavatam to help its readers understand Kas position as the Supreme Person, and this subject is completely explained in the Tenth and Eleventh Cantos. That Ka is the raya is explained throughout the Bhgavatam. All living entities are dependent on the independent Lord, who is their shelter. The entire material creation springs from Him, and hearing about His
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dealings with the material world delivers one from material bondage and gives liberation. To further dene the raya, his section also discusses the three perspectives from which a person is viewed. The adhytmic person is the person seen from the inside, the jva, or soul, possessing and using his senses. The adhidaivic person refers to the demigods situated in the vir-purua who control the individuals subtle senses. The dhibhautic person refers to the body composed of the gross senses that others can see. All three persons are interdependent; if one were not present, the other two could not exist. That the three are interdependent shows that none of them is the raya, the shelter and source of everything. The raya is the Supersoul or Supreme Being who witnesses and knows these three persons, and He alone is independent. Texts 1032 describe creation and underline the living entities absolute dependence on the independent Lord by furthering the discussion on the three persons. To become free from illusion, the dependent must take shelter of the independent. We in the material world are dependent upon the purua-avatras, who create the universal elements and enter into each universe. They are each supreme and supremely independent from the world, even though They engage in the creation of matter. To prove that only Ka is independent whereas every other entity is dependent on Him, the Bhgavatam next describes MahVius creation of the cosmos, beginning with Lord iva. All creations are nondifferent from Ka and are His energies. The living entities are injected into the material creation and then the primal material energy begins to move. The vir-purua is then generated. Gradually, the living entities develop bodies. Garbhodakay Viu is the Paramtm of the universe, and the vir-purua expands from Him. The vir-purua is the sum total of all living entities, but He is also an expansion of the Lord and thus more directly connected to Him in His form as Garbhodakay Viu. The demigods are created from the vir-purua. Because we are dependent on the Lord, our senses and everything we have should be used in Kas service. To become free from all this material entanglement, an intelligent person should associate with great sages and saints who are on the path of salvation. One can then receive instructions that will help him slacken his attachment
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to matter and thus gradually free him from illusion and false ego. When he has freed himself from material misunderstanding, he can be promoted to his real life of eternity, knowledge, and bliss. Texts 3351 explain that everything in creation, along with the universal destruction, comes indirectly from the Lord. The creation is manifest to give conditioned souls the opportunity to return to the spiritual world. The subtle vir-rpa, which is the Lords external energy, is covered by the gross material manifestation, which is also the Lords energy. The Lords pure devotees accept as worshipable only the Lords transcendental form, which is beyond gross and subtle matter. They also aspire to live only in the spiritual world, which is similarly beyond the material energy. One who understands that all the Lords activities are transcendental and have nothing to do with matter becomes free from the material atmosphere. The living entities, by the Lords sanction and direction, fall under the control of the three modes. By associating with pure devotees, however, and engaging in their service, one can become free of the modes. The Lord descends by His causeless mercy in varied forms after He has established the creation. Still, even while He is within the material world He remains transcendental. Various creations occur again and again and are followed by cosmic destructions. The entire cosmos is indirectly created by the Lord; He is the cause of all causes.
Canto Three: Summaries and Points

Chapter One: Questions by Vidura Summary:
At the end of Canto Two (2.10.4850), aunaka i inquires from Sta Gosvm about Vidura, for aunaka heard previously about Viduras having met with Maitreya Muni while on pilgrimage. (1.13.1) Canto Three (Chapter One) thus begins with Sta Gosvm replying to aunaka about the meeting and discussion between Vidura and Maitreya Muni. (15)
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(Sta Gosvms reply, in texts 15, quotes Mahrja Parkits inquiry to ukadeva Gosvm.) King Dhtarra, overwhelmed by illusion, had not stopped his son Duryodhanas deadly plots against the Pavas. Dhtarra then asked advice from Vidura, and Vidura plainly told the King to give up his affection for Duryodhana, who was envious of Lord Ka. Duryodhana became furious and insulted Vidura, ordering him out of the palace. Vidura thus left Hastinpura for pilgrimage. (616) After many years on pilgrimage, Vidura met Uddhava, the great devotee and associate of r Ka, on the bank of the Yamun River. (1724) Vidura inquired from Uddhava about Ka and about Viduras family members, including Dhtarra, and then requested Uddhava to speak the glories of Lord Ka. (2545)
Texts 116 detail events leading up to Viduras leaving home and going out on pilgrimage. A pure devotee is never disturbed by the arrangements Ka makes in his life, but always sees the Lords hand and maintains his faith. Everything that happens is favorable for a devotee. Texts 1724 describe Viduras pilgrimage and his taking full shelter at the Lords lotus feet. Vidura recognized in Duryodhanas insult Lord Kas desire that he increase his devotional service. Vidura saw both the Lords internal and external energy at work in Duryodhanas behavior, and accepted both as Kas mercy on him. Vidura traveled alone to be free of frivolous speech and to cultivate fearlessness and dependence on Ka. The positive fruit of such pilgrimage is that one nds sdhus and hears ka-kath from them. Because eagerly searching for Ka is as good as seeing Him face to face, and because Lord Ka and remembering Him are on the same absolute plane, the Lord can be found wherever pure devotees are chanting His glories. In texts 2545, Vidura asks questions of Uddhava, ending in a request to hear ka-kath.
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Chapter Two: Remembrance of Lord Ka Summary:

Uddhava, a devotee of Ka since his childhood, experiences ecstasy to hear Viduras questions about the Lord. (16) Uddhava feelingly and briey mentions the misfortune he feels, and comments on the misfortune of the universe because the all-attractive Lord has disappeared after arranging for the destruction of the Yadu dynasty. (715) Immersed in feelings of separation, Uddhava remembers the inconceivable activities Lord Ka performed while on earth, beginning with His birth pastimes and ending with Govardhana-ll and the rsa dance with the gops of Vraja. (1634)
Texts 16 describe Uddhava, a nitya-siddha, and how his remembrance of the Lord is unending. One should use ones life to become an advanced devotee of Ka. Advancement is a step-by-step process that carries over from one birth to the next. The nal result of this gradual progression is that one achieves ecstatic love for Ka. Texts 715 explain how devotees are not bewildered by the nondevotees understanding of Ka, but remain xed in devotion. Ka appears in this world to protect His devotees. He displayed His transcendental pastimes in Vndvana, Mathur, and Dvrak to attract the conditioned souls by His beautiful form and His unparalleled activities with eternal devotees. He was appreciated differently according to the spiritual advancement of those who saw Him, and only those who possessed His full mercy could know Him fully. In texts 1634, Vidura asks how it would be possible for one not to feel separation for his wonderful Lord Ka, who performed many intimate pastimes. When one feels separated from Ka, he can take shelter of Kas compassion. When Ka departed, the universal sun set and the world plunged into darkness.
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Chapter Three: The Lords Pastimes Out of Vndvana Summary:

Uddhava describes Kas pastimes after He left Vndvana (123), then discusses what happened to the Yadu dynasty at Prabhsaketra when by the Lords desire the members of the Yadu dynasty left the earth. (2427)
In texts 128, Vidura describes Kas pastimes in Mathur and Dvrak and explains the difference between the demigods incarnated as Yadus and the nitya-siddha Yadus. Only devotees, who render devotional service, can fully understand the pastimes Ka exhibited on earth. Those pastimes are wonderful, unrivaled, inconceivable, exemplary, merciful, seemingly contradictory, and humanlikeand therefore confusing to those who do not understand the Lords nature.
Chapter Four: Vidura Approaches Maitreya Summary:

Uddhava continues to describe the events leading to the annihilation of the Yadu dynasty (13), and then describes his meeting with Lord Ka just prior to the Lords departure from the world. Due to his intense feelings of separation, Uddhava had followed the Lord from Dvrak and had later caught up with Him when He was sitting beneath a tree on the bank of the Sarasvat River. By his own good fortune, Maitreya Muni also arrives at this place, and when the Lord speaks to Uddhava, Maitreya is able to listen. (49) Ka affectionately tells Uddhava that he will soon attain Vaikuha. He also mentions that He previously spoke rmadBhgavatam to Lord Brahm. This prompts Uddhava, whose only desire is to serve the Lords lotus feet, to inquire about the Lords inconceivable pastimes and the same transcendental knowledge the Lord had revealed to Brahm. (1019) Uddhava tells Vidura that after having heard the Lords instructions, and while feeling pangs of separation, he is now on his way to Badarikrama as per the Lords desire. Uddhava is about to continue north when Vidura questions him further, wanting to hear the instructions
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the Lord gave to Uddhava. Uddhava, who is younger than Vidura, then requests Vidura to hear these instructions from Maitreya Muni, who is senior to Uddhava and was present when the Lord instructed him. Uddhava and Vidura spend the entire night discussing Lord Ka, and in the morning Uddhava continues to Badarikrama. (2027) Parkit Mahrja asks why the Lord requested Uddhava, alone among the members of the Yadu dynasty, to remain in this world. ukadeva Gosvm then explains that the Lord felt that Uddhava was qualied to disseminate transcendental knowledge about Himself. After hearing from Uddhava about Kas appearance and disappearance, Vidura goes to Haridwar to meet Maitreya Muni. (2832)
Texts 16 mention the destruction of the Yadu dynasty and Lord Kas attempt to protect Uddhava from the distress of that episode by sending him to Badarikrama. The Lord sheltered under a tree after the destruction of His family members, but He is the ultimate shelter of all. Texts 715 describe Uddhavas coming upon Lord Ka after the destruction of the Yadu dynasty, and Uddhavas declaration of love for Ka. Lord Ka saw the Yadu dynasty as a burden on the earthHe knew that after His departure their mood of separation would burden the world. The devotees engage in the Lords pastimes as instruments to serve His desires, and Kas true purpose is fullled when the instruments are nely tuned. The highest goal, which only pure devotees who have no desire for karma and jna can achieve, is to attain the personal association and service of Lord Ka. In texts 1632, Uddhava expresses his heartfelt desires to Lord Ka and then tells Vidura of Kas reply. Only pure devotees know the condential love behind Kas activities. To properly understand Ka and His pastimes, one must therefore himself be a devotee and hear about the Lord from a pure Vaiava guru. Only such a Vaiava can give one the proper understanding, because he himself will have heard about the Lord in disciplic succession.
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In texts 3336, Vidura hears various teachings from Uddhava, and is then sent by Uddhava to Maitreya to hear more. Vidura cried to hear that the Lord remembered Him just before leaving the earth. Crying in love of God is a sign of success in devotional practice.
Chapter Five: Viduras Talks with Maitreya Summary:

Vidura meets Maitreya and inquires from him rst about the cause of real happiness, and then how to become sufciently puried to be able to hear the Supersouls instructions. Vidura then inquires about how the Lord incarnates, and how He creates and maintains both the material world and the varieties of living entities. (19) Vidura requests Maitreya to answer his questions in such a way that everything relates to Ka, and he glories the power of ka-kath and its medicinal effect on those who hear it. Then he again requests Maitreya to speak ka-kath, the essence of all topics. (1016) Maitreya honors Viduras exalted position as the Lords eternal associate (1722), and then begins to describe how the Lord extends His transcendental potency for the continuous creation, maintenance, and dissolution of the cosmic world. Maitreya describes the Lord as the supreme proprietor. Desiring to create, He impregnates the three modes of nature and causes the living entities to appear. Then the ingredients of creation evolve one after another, beginning with false ego and continuing to mind, intelligence, elements, sense objects, senses, and demigods. (2337) After the demigods are created, they nd themselves unable to perform their duties, as the elements, which have already been created, will not combine. The demigods thus pray to the Lord for assistance, rst glorifying the shelter of His lotus feet (3844), then comparing the results obtained by devotees and jns (4547), and nally requesting the Lord to give them the ability to serve Him for His pleasure. (4851)
In texts 116, Vidura asks his questions of Maitreya and then glories the purifying force of ka-kath.
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One can understand the true purpose of human life only by hearing ka-kath. The Lords lotus feet are the sum total of all pilgrimage places, so talks about Him gradually make one indifferent to all material things and deliver one from all material bondage. Vidura pities those averse to hearing ka-kath. Ka incarnates to help the conditioned living entities, and also helps them from within as the Supersoul. He wants to allow insubordinate and rebellious living entities the opportunity to enjoy themselves materially according to their desires and karma, but to learn by their attempt that only devotional service, not material circumstance, will satisfy them. In texts 1725, Maitreya agrees to answer Viduras questions and begins to describe the creation. Maitreya Muni begins with the catu-lok Bhgavatam: the Lord is the original cause of the material creation and the source of the living entities, who are part of Him. Everything emanates from the Lord. It is not possible for Brahm to create this world without taking the Lords help at every step. Texts 2631 describe how the living entities are foreign to the material nature but are injected into the material world by the inuence of time. By the Lords glance, the pradhna is injected with eternal time, the jvas, and their karma. The pradhna develops into the mahattattva, the shadow of pure consciousness, which incrementally manifests everything required for material creation. When the living entities enter matter, they forget their real egotheir identity as Kas servantsand adopt inappropriate, independent desires. Texts 3251 explain how through the creation Ka gives the living entities the opportunity to give up their independent consciousness and false ego. Ka offers complete shelter to those suffering in this world. Devotees understand this and see every event as touched by Kas hand. The wings of the Vedas are meant to carry us to Kas lotus feet. Paramahasa swans shelter in the bhakti-stras and become both detached and pacied. One should follow their example and take shelter of Ka with eagerness and devotion, knowing that Kas feet award a devotee remembrance and courage.
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Those who are unfortunate enough to not be able to hear ka-kath are known as materialists (those who are eager to taste the temporary body and its extensions), the envious apardhs, and the Myvds. One can give up these unfortunate mentalities only by the mercy of a great soul, who will direct one to the path back to Godhead. But even if one suffers from material desire, one should pray for the Lords shelter, hear ka-kath, give up Myvda philosophy, perform sacrices, take prasdam, and act in devotional service.
Chapter Six: Creation of the Universal Form Summary:

The Lord hears from the demigods that the creation is suspended because the elements did not combine, so He enters into the elements along with His external energy Kl, who alone amalgamates the elements. Because of this, the living entities are able to engage in activity. When the twentythree principal elements are set into action, the vir-rpa comes into existence. The Lord Himself then enters the elements and they transform into the gigantic form in which rest all planetary systems and moveable and immovable creations. (15) The vir-rpa (Hiramaya), along with the living entities, lives on the universal water for one thousand years. (The Lord manifests the virrpa in response to the demigods prayers requesting directions by which they can perform their universal functions.) (610) The demigods next enter various aspects of the vir-rpa, and the following creations take place: the senses, the elements, sensory and mental power, places of residence, ego, consciousness, Vedic wisdom, and the varas. Each of these is meant for the Lords worship and the development of self-realization under a gurus care. (1134) Maitreya then glories the inconceivable Lord who possesses unlimited power, and offers the Lord his respectful obeisances. (3540)
Texts 129 describe how all potencies are present in the creation, but how nothing can progress without the Lords presence. The Lord is the source of creation, and the creation proceeds by His will. The Lord enters the vir-rpa in response to the demigods
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prayers; the viva-rpa has provided a blueprint of the universe. The Lord is a person and is the source of the universal form. He is also the source of all universal manifestations, the living entities, the Viutattva forms, and the jvas consciousness. Although jns cannot understand it, everything is meant for the Lords service. Chapters One through Three of the Third Canto described Kas nara-ll. These chapters describe Kas unlimited power. Texts 3034 explain that the varrama system is necessary for the progressive purication and spiritual advancement of human society. Texts 3540 state that the Lords glories are inconceivable. Ka is the origin of the Brahman and Paramtm features of the Absolute Truth. One can know Him only by practicing devotional service. Maitreya had no personal experience of the universal form or of the creation, but he remained chaste to what he had heard in disciplic succession. One can become self-realized by hearing this narration, but one cannot know God simply by studying the creation. One must practice bhakti and glorify the unlimited Lord as far as possible.
Chapter Seven: Further Inquiries by Vidura Summary:

Vidura further inquires about the Lords dealings both within and independent of the modes of nature. He also inquires how a soul, who is nonmaterial, can be engaged in nescience. He then asks how the living entity can possibly be miserable, considering that the Lord, as Supersoul, resides in his heart. (17) Maitreya replies that the Lord remains at all times unconditioned and free from my, and that the living entity has nothing to do with matter. He describes the living entitys connection with matter as illusory, and compares it to one experiencing, in a dream, that his own head has been cut off. Maitreya explains that ones misconception of his identity and the material miseries that result from that misconception can be gradually diminished by the Supreme Personality of Godheads mercy and by practicing devotional service, especially hearing and chanting about the Lord. (814) Vidura is satised by Maitreyas answers, which conrm that the souls miseries are due only to his connection with my, and glories the pro-
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cess of inquiring from and serving the spiritual master (1520). He then inquires about the further creation of the material world, asking about the creation after the vir-rpa. He asks about the further increase of universal population, about Brahm, the Manus, iva, Viu, the incarnations, how the Lord can be satised, the dissolutions, and other topics. Finally, he expresses his purpose in asking all these questions: he wants to hear the pastimes of Hari and to become xed in His service. (2142)
In texts 111, Vidura asks whether the Lord is ever affected by matter and whether the soul truly suffers, even when it is covered by illusion. While performing pastimes in the material world, the Lord is never in any way connected to the material world. The living entities, however, are innitesimal and easily overpowered by the illusory energy. Therefore they experience themselves as material, although they have nothing to do with matter. Because of their misperception, they feel as if they are changing, taking birth and dying, and thus feel like they are suffering. Ultimately, however, the soul itself is not affected by illusion. Texts 1214 explain how one can free oneself of material illusion. The gradual process of freeing oneself from material entanglement involves practicing varrama-dharma, giving charity, and engaging in pious behavior. However, the best and quickest process to attain deliverance is to hear hari-kath. In texts 1520, Vidura expresses appreciation for Maitreyas explanation and underlines that although the material manifestation is without substance, it is only possible to give up the false idea of it by serving the spiritual master. All miseries are gradually vanquished when one stops thinking of himself as the predominator, seeks good Vaiava association, gains transcendental knowledge, practices devotional service, and takes shelter of a mahtm and hears ka-kath from him. In texts 2142, Vidura asks Maitreya approximately forty more questions about creation, the incarnations, time, the jvas activities, the
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progenitors, etc. Maitreyas responses span the balance of the Third and Fourth Cantos.
Chapter Eight: Manifestation of Brahm From Viu Summary:

Maitreya Muni begins his reply, saying he will now speak the Bhgavata Pura, which he heard in a disciplic succession that began when Anantadeva spoke it to the four Kumras. Maitreya Muni heard the Bhgavatam from his spiritual master, Parara Muni, who heard it from Skhyyana Muni, who heard it directly from the Sant-kumra. (19) Maitreya now narrates how Garbhodakay Viu lies on Ananta on the universal waters for four thousand yuga cycles until the time is proper for creation. Empowered by time, an effulgent lotus stem rises from His navel. The Lord enters this lotus as Paramtm and impregnates it with the modes of material nature. Then Lord Brahm appears. (1015) Lord Brahm cannot understand what he sees, the lotus, or himself, even after entering the water through the lotuss stem. He then focuses his mind on the Supreme Lord. After one hundred years of meditation, he achieves enough knowledge and enough of the Lords mercy (16 22) to see within himself the beautifully ornamented Lord on Anantaea. The Lord shows Brahm His lotus feet. Thus everything becomes visible to Brahm, and surcharged with passion, he becomes inclined to create. Brahm then offers prayers to the Lord for the ability to do so. (2333)
Texts 19 give the history of how Maitreya learned the Bhgavatam. One should hear hari-kath, rmad-Bhgavatam, in disciplic succession. Hearing the Bhgavatam can solve all of humanitys problems. One can become a Bhgavatam speaker only after being blessed by ones superiors. Texts 1022 explain Brahms birth atop the lotus ower. No one, including Brahm, can fully understand the complexities of creation or even the complexities of oneself. We are limited in
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both capacity and perception and must take the Lords help, following His instructions. Still, any intelligent person will inquire about the ultimate cause of his own existence. To nd the answer, one must perform surrendered, pure devotional service. Texts 2333 describe Brahms vision of the Lord achieved by the Lords grace. The Lords lotus feet are the reward for practicing pure devotional service. Pure devotional service is so powerful that it attracts even the all-attractive Lord and places Him in ones debt. Such practice is the only means to achieve the Lords personal association.
Chapter Nine: Brahms Prayers for Creative Energy Summary:

Brahm glories the Lord as the only knowable object, the supreme form who possesses no superior aspect. Brahm surrenders to the Lord because He is untouched by matter and the protector. (110) Even if one takes shelter of the Lord to satisfy ones material desires, that is far superior to attempting to satisfy the demigods for material gain. (1113) The Lord is the prime root of the planetary systems. He is eternal time and the enjoyer of all sacrices. Making these points, Lord Brahm offers the Lord his respectful obeisances. (1419) Brahm then describes the Lords mystical sleep and prays that now that He has awakened, He will be merciful to him, a surrendered devotee. Brahm then expresses his desire to create the material world while remaining materially unaffected by his work. Brahm requests the Lords direction in his creation work, then falls silent. (2026) The Lord sees that Brahm is anxious about constructing the universe and mercifully relieves Brahms anxiety by informing him that what Brahm is requesting has already been granted: Brahm will nd everything he needs to know already in his heart. The Lord then reminds Brahm of his attempt to nd his own source by entering the water through the lotus stem. The Lord tells Brahm that He has now revealed Himself. The Lord then says He will fulll the desires of anyone who worships and prays to Him, as Brahm did, because it is He who is the only proper object of attachment. The Lord then disappears. (2744)
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Texts 16 explain that the Lord has many forms that can be understood only by His mercy, which is awarded to those who practice devotional service. The Lord expands His many forms to give happiness to His pure devotees, whose only desire is to serve Him. Texts 711 comment on the suffering of the conditioned souls. Unfortunate souls are averse to hearing ka-kath. But such souls should give up their independent plans and surrender to the Lord in devotional service. The devotees who make these souls fortunate become the Lords condential servitors. The Lord reciprocates with devotees who desire to serve Him in specic ways by appearing in their hearts in the specic form they have chosen to worship. Texts 1213 list the differences between materially attached devotees, pure devotees, and nondevotees. Demigods worship the Lord, but maintain material attachment; pure devotees act for the Lords pleasure and worship Him without material attachment; and nondevotees are selsh, stubborn, and offensive, and never serve the Lord. Still, by the mercy of devotees, the nondevotees can learn to offer the results of their work to Ka and thus achieve benet from their temporary activities. Texts 1425 describe Brahms prayers for empowerment as well as for protection from his own sense of pride in creating. The Lord exists in His internal potency, although at times He displays His nara-ll. Whatever He is doing, He remains always above the modes of nature and should always be worshiped. One should offer obeisances to Him regardless of the form in which He appears, because His form is always unlimited, transcendental, and worshipable. Devotees need His blessings to perform their service. They also need His blessings to remain uncontaminated by the material energy. Texts 2643 describe how the Lord awards mercy, ability, and protection to those who serve Him with devotion.
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Ka instructs His servants from within their hearts. Thus by the Lords mercy the devotees learn to see Him everywhere. This constant darana is what makes the devotees immune to material contamination. The Lord does award His devotees His unlimited mercy, because He is especially inclined to them. One should therefore endeavor simply to satisfy the Lord, becoming attached only to Him.
Chapter Ten: Divisions of the Creation Summary:

Vidura asks how Brahm creates the jvas bodies, and in reply, Maitreya describes how, after the Lords departure, Brahm sits on the lotus and performs devotional penance for one hundred celestial years. Brahm then drinks the water and wind that were making his lotus tremble, thus giving himself a view of the lotus now spreading throughout the universe. He enters the lotus and creates the fourteen planetary systems. (19) Vidura next asks Maitreya about eternal time, and Maitreya explains that time is the Lords energy, more or less an intersection between the Lord and the material world. Because time is the source of the interaction of the three modes, it moves everything. In that sense, it can be said that time creates the cosmos. (1013) Maitreya then explains the nine divisions of creation that occur because of time. The rst ve are (1) the mahat-tattva, (2) false ego, (3) sense perception, (4) knowledge and working capacities, and (5) controlling deities. These are natural creations by the Lords external energy. The remaining four creations by Brahm are (6) avidy, (7) the immovable entities, (8) the lower species of life, and (9) human beings. The demigods are the tenth creation. After describing the creations, Maitreya offers to describe Manus descendants. (1430)
Texts 19 describe Brahms devotional preparation to create and state that Brahm matured in practical knowledge by his long penance.
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Why did Brahm, who was engaged in devotional service, have to undergo so much trouble in his service? Such trouble is the nature of the material world. Brahm was protected from illusion by the Lords grace. In texts 1013, the symptoms of eternal time are described. Time, which is under the Supreme Lords control, controls everything in this and every other universe, and acts upon anyone stuck in bodily consciousness. Texts 1429 describe the nine creations and mention the creation of the demigods (the tenth creation). In text 30, Maitreya tells Vidura he will next speak on Manus descendants.
Chapter Eleven: Calculation of Time, From the Atom Summary:

Before describing Manus descendants, Maitreya continues his description of time by dening it so that it can be measured in space. First he describes the paramu, the atom, then denes the basic unit of time as the length of time that it takes for one atom to combine into six. Maitreya, building from that basic unit, describes time units comparable to seconds, hours, weeks, months, and years, and as then units that measure planetary orbits. (115) Vidura then requests Maitreya to describe the life duration of the residents of the higher planets who are beyond the range of the destruction at the end of Brahms day. Maitreya describes the length of yugas, the days and nights of Brahm, Manus lifespan, partial destructions at the end of Brahms day, and greater destructions at the end of Brahms life. (1638) Although no one in bodily consciousness escapes the destructive force of time, time itself is under the Supreme Lords control. The universe is huge, and its coverings are of an even greater size. All of this has been caused by r Ka, the original cause of all causes. His abode, differing from everything material, is eternal. (3842)
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Texts 138 describe the divisions of time and the life durations of various living beings. It is the sun that serves in this world to diminish the life duration of all creatures, releasing them from the illusion of their material attachments. Texts 3942 explain that while time controls all living beings, even Brahm, time itself is controlled by the Supreme Lord. Compared to eternity, Brahms lifetime is as momentary as lightning ashing over the ocean. Kas spiritual energy, on the other hand, is not controlled by time. It is eternal.
Chapter Twelve: Creation of the Kumras and Others Summary:

After describing the potency of time, Maitreya describes Brahms further creations. Brahm rst creates the nescient engagements, then the four Kumras, who refuse to create further. Brahm, in his anger, then creates the destructive force, the Rudras, whom he sends to meditate until they are needed to destroy the universe. (120) Brahm next manifests ten sages from his body, then religion, irreligion, lust, and desire. Kardama is then manifest from his shadow. (2127) Maitreya tells Vidura about Brahms lust for his own daughter, and how when Brahm is respectfully reproached by his sage-sons, he gives up his body, which becomes fog in darkness. (2833) Brahm next manifests the four Vedas from his four mouths, along with the paraphernalia for sacrice, the principles of religiosity, and the four ramas. Vidura asks how (and with whose help) Brahm establishes Vedic knowledge, and Maitreya describes how all Vedic sciences and activities systematically appear one after another. (3448) Brahm laments when he sees that the created worlds have not been populated. As he is thinking about this problem, Manu and atarp appear from his body and unite. This marriage brings ve children: two males, Uttnapda and Priyavrata; and three females, kti (given in marriage to the sage Ruci), Devahti (given in marriage to Kardama), and Prasti (given in marriage to Daka). These children of Manu ll the world with population. (4957)
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Texts 16 describe Brahms creation of the nescient engagements. Before a living entity is can in the material world, he must take shelter of ignorance and nescience, Brahms rst creations. The nescient engagements include: the sense of death, anger after frustration, sense of ownership of enjoyable objects, illusory bodily conception, and darkness in self-knowledge, or the illusory bodily conception. Those who wish to avoid such illusions should avoid entanglement in family life and instead take shelter of Brahms second creationskhya, yoga, vairgya, and tapasyawhich inspires one to cultivate knowledge. Texts 727 describe Brahms many sons, including Rudra and Nrada. Nrada, born of Brahms deliberation, is considered the best of his sons because he delivers Nryaa to whomever he wishes. Texts 2833 describe Brahms interest in his daughter, and the sages response. One should avoid all nescient engagements, especially illicit sex, for they emanate from the Lords powerful illusory energy and degrade one to animal consciousness. The Lord protects from such difculties those who always engage in His service and forgives those devotees who struggle with my. Texts 3449 describe Brahms further creations. Everything is ultimately created by the Lord. Texts 5057 describe the appearance of Manu and atarp and their subsequent progeny, which populate the universe.
Chapter Thirteen: The Appearance of Lord Varha Summary:

Vidura asks Maitreya about Manus activities, and Maitreya, after appreciating Viduras devotional fortune, describes the prayers Manu offers
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to Lord Brahm expressing his willingness to serve in any way Brahm desires. (18) Brahm appreciates Manus submissive mood, and requests Manu to generate population, rule the world, and perform Vedic sacricesall for the Lords pleasure. (913) Manu then asks for a place in which to perform his service, and informs Brahm that the earth has been submerged in the Garbhodaka Ocean. As Brahm contemplates how to rectify the situation, a tiny boar appears from his nostril. As the boar expands, Brahm wonders if He is Viu. Roaring, the boar then enters the water, lifts the earth on His tusks, and then kills Hirayka. He nally holds the earth on his tusks. (1433) Then the sages offer prayers to Varha, understanding Him to be the Supreme Personality of Godhead and the worshipable object of Vedic sacrices. (3445) Maitreya Muni describes how the Lord then places the earth on the water and returns to His abode. He glories Varha-kath and describes the auspicious results of hearing the nectar of the Lords pastimes. (4650)
Texts 15 state that the pastimes of the pure devotee are of the same value as those of the Lord. One should wish to hear about the Lords activities as He incarnates, but one should also wish to hear about the activities and qualities of the Lords devotees. Hearing about the Lord or His devotees from a bona de spiritual master is auspicious. Worship of the devotee is more potent than worship of the Lord, and the Lord and His pure devotees can never be separated. Therefore hearing about pure devotees is the means by which we can acquire the same intense devotional taste that those devotees possess. Texts 613 describe the importance of subordinates serving their superiors. A son should serve his father without reservation, because one should serve his superiors. How much more so should all living entities eagerly serve and act to please the greatest superior, the Supreme Personality of Godhead. One should serve the Lord by executing ones duties in varrama, performing Vedic sacrices, or directly by practicing devotional service. It is in our own interest to serve Ka.
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Texts 1447 explain that one should worship the Lord in whatever form He appears, because all His forms are transcendental. The inconceivably powerful Supreme Personality of Godhead is worshipable in whatever form He assumes according to His own desire. All such forms are transcendental and are worthy to receive our surrender, service, and devotion. Kas nara-ll is the most difcult to understand. Therefore, the Bhgavatam teaches rst about the Lords power, and later introduces His condential pastimes in Vndvana. We can only understand these pastimes when we free the mind from material contamination and are able to offer Ka service with a pure heart. The Lords body is never contaminated, even when He appears in the form of a hog. Lord Varha is the Lord of sacrice, and all Vedic sacrices are meant to worship Him. Only a devotee can understand these points. The Lord reciprocates with devotees as they render service. Devotees may sometimes become perplexed while living in this world, but they remain always dependent on the Lords protection. Texts 4850 describe the result of hearing ka-kath. The Lord descends as an avatra and returns to His own abode, leaving behind irresistible, nectarean narrations of His pastimes, which destroy the pangs of material misery and award transcendental benet.
Chapter Fourteen: Pregnancy of Diti in the Evening Summary:

ukadeva Gosvm repeats Viduras inquiry about why Lord Varha and Hirayka were ghting. He then repeats Maitreyas reply, which Maitreya had heard from Brahm. (17) Diti approaches her husband Kayapa Muni at an inauspicious time, hoping to conceive a child. Kayapa tries to dissuade her by glorifying a wifes position, but later succumbs to her request. (832) Afterwards, Diti approaches her husband, fearing that due to her offense, Lord iva would destroy her embryos. Kayapa condemns the inauspiciousness of the act, and predicts that Ditis children will be contemptuous and thus killed by the Supreme Personality of Godhead. (3341)
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Hearing that her children will have the fortune of being killed by the Lord, Diti is satised. Kayapa then blesses her due to her faith, saying that her grandson will be the great devotee Prahlda, who will see the Lord within and without. Diti is thus pleased. (4251)
Texts 17 state that hearing the Lords pastimes frees one from death. Texts 816 consider sex desire a contamination. Sex desire is considered a sinful reaction and a contamination. Only the power of Ka consciousness is strong enough to free one from sex desire. It is possible, however, to use sex desire in Kas service. Religious sex produces good, Ka conscious children. Parkit Mahrja is an example of such a child. Texts 1721 describe the glories of a wife. All positions in varrama are meant to cultivate Ka consciousness. In the dealings between husband and wife, both should be trained to act properly in their positions in such a way that they both become Ka conscious. Texts 2251 describe both the greatest devotee of Lord Viu and Lord Vius all-auspicious nature. Lord iva is the greatest devotee of Lord Viu and the greatest of demigods. He is in charge of the mode of ignorance and is easily pleased and easily displeased. That Diti was satised to hear that her sons would be killed by Lord Viu indicates that whatever Lord Viu does to someone, even up to killing him, is auspicious for the living being.
Chapter Fifteen: Description of the Kingdom of God Summary:

Diti holds her embryos within her womb for one hundred years. Due to her childrens power, however, the universe darkens. The demigods fearfully approach Brahm, asking him to explain the cause of the darkness.
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(110) Brahm tells the story of how the four Kumras once desired to visit Vaikuha. They traveled through that beautiful place, which is pure, lled with beautiful residents, and free from mundane sex desire and the modes of nature. (1122) Lord Brahm then glories both Vaikuha and the discussion of Vaikuha-kath, saying that one should never give up hearing such topics. Human birth is necessary for those beings in the material world who wish to understand the Supreme Personality of Godhead, and one can achieve the supreme abode simply by becoming ecstatic when hearing the Lords glories. (2325) In the narration, the four Kumras pass through Vaikuhas rst six gates, but are stopped by two gatekeepers at the seventh gate, the gate before Lord Nryaas palace. The Kumras become furious with the mentality of the gatekeepers, which they describe as discordant. They accuse the gatekeepers of seeing enemies in a place where no enemies can exist, and curse them to fall down to the material world. (2634) The gatekeepers fall at the brhmaas feet, accepting the curse but expressing their fear of forgetting the Lord. (3537) At that moment the beautiful, all-auspicious Lord appears, fully decorated and accompanied by the goddess of fortune. The sages suddenly see before their eyes the Lord upon whom they have always meditated, and they smell the fragrance of the tulas leaves on the breeze carried from the Lords lotus feet. The Kumras minds become disturbed and they give up their Brahman realization, understanding that realization of the Personality of Godhead is higher and sweeter. (3845) The four Kumras then pray that regardless of what birth they appear in, they can always hear and chant the Lords glories. (4650)
Texts 112 state that no one can violate the rules of the Vedas and thatne should approach a Vedic authority to understand whatever one experiences in this world. The material world is a fearful place, even for the demigods, but no fear or anxiety exists in Vaikuha. Texts 1322 also state that no one can violate the rules of the Vedas. Also, Vaikuha is the Lords eternal, transcendental abode.
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Those who live in Vaikuha are free from envy, are beautiful, and possess only good qualities. They are also fully in harmony with the Lords desires. Pure, one-pointed love is the essence of the spiritual world. Tulas is honored, without envy, by all other trees and owers in Vaikuha because they are conscious of her extraordinary service to the Lord. Texts 2325 explain the proper use of human life. One should use ones human life to hear about Vaikuha and to understand that attaining Vaikuha is the goal of human life. An offenseless person who hears the Lords glories with ecstasy attains His kingdom. Brahm regrets the situation of those who do not use their human bodies to attain Vaikuha. Texts 2635 describe the complete harmony that exists in Vaikuha by pointing out, according to the Kumras viewpoint, the disharmony created by the gatekeepers. The living entities in Vaikuha are in complete harmony with the Lords desires and are therefore free from fear. In the material world, no one is interested in satisfying the Lords senses, so those who live in the material world are always fearful. Texts 3650 reveal the Lords personal feature. Realization of the Lords form in Vaikuha is realization of the Lords Bhagavn feature. That transcendental form is far more attractive than both Paramtm and Brahman. Similarly, serving the Lord in great love is the perfection of the souls consciousness and far greater than any material pleasure, yogic achievement, or liberation. Serving the Lord is so blissful that the happiness one experiences is even greater than the happiness one experiences when one sees the Lord personally. Therefore, becoming bhakti-yogs, as the Kumras have become, is the perfection of all other process of self-realization. Seeing the Lord puried the Kumras, and their devotion destroyed their offense. Jaya and Vijaya also recognized their own error. Both the Kumras and Jaya and Vijaya expressed genuine humility, a prerequisite to love of God. One should not fear hell, but should fear only forgetfulness of the Lord. When one remembers the Lord, there is no fear.
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Chapter Sixteen: The Two Doorkeepers of Vaikuha, Jaya and Vijaya, Cursed by the Sages Summary:
Brahm continues to narrate the Lords words to the Kumras, which approve of their cursing His gatekeepers and apologize for His servants disrespect. The Lord glories the Vaiavas and brhmaas, saying that even He takes the dust of the Vaiavas feet on His head, and that Lakmdev gives up her ickering nature and steadily serves Him because of His own service to His devotees. The Lord then requests the Kumras to allow His servants to return soon to Vaikuha. (112) The Kumras hear Lord Nryaas fascinating words with relish, yet cannot understand whether or not He is pleased. (1316) They then glorify His speech as meant to teach others and to protect religious principles. They speak of the Lords affection for His pure devotees, and acknowledge that they have cursed faultless persons. The Lord replies that He has ordained the punishment awarded to His servants, and that they will soon return to Him because of their intense meditation on Him in anger while in the material world. (1726) Delighted to have seen the Lord and learned of the divine opulence of the Vaiavas, the sages leave Vaikuha. The gatekeepers, however, become morose, lose their luster, and fall from Vaikuha. (2734) Brahm then explains to the demigods that these two gatekeepers from Vaikuha are in Ditis womb and are the cause of the universal darkness. Brahm tells the demigods that because the birth and activities of the gatekeepers have been arranged by the Lords desire, nothing can be done to stop them. Lord Nryaa alone will come to their rescue. (3537)
Texts 112 explain that the Lord considers offenses committed by His servants to have been committed by Him. The Lord is pleased when His devotees, the brhmaa Vaiavas, are pleased and disturbed when they are offended. He protects His devotees and glories serving them. The Lord protects His devotees by accepting their offenses as His own. This is part of the reciprocation between the Lord and His devotees. The Lord is so merciful
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that even if a devotee faces an impediment in his service, the Lord arranges things in such a way that that devotee nds his way back to the Lords lotus feet. Still, devotees should try to be blameless. But the Lords actual greatness is His nature as bhakta-vatsala, the lover of His devotees. Texts 1316 describe the Kumras bewilderment at hearing the Lords words. The Lords activities, speeches, and pastimes are all transcendental and meaningful. They are meant for His own purposes, and they reveal the path of devotion. Texts 1731 discuss the Lord as the source of all benedictions. Lord Nryaa is the Supreme Personality of Godhead, the Absolute Truth, the source of iva and Brahm, and the source of all benedictions. His devotees are the topmost yogs, and the Lord wants us to respect and honor them. We should offer the bhaktas all facility. Serving the Lord in bhakti-yogawhose essence is thinking of the Lorddelivers one from all sins. Texts 3237 state that there are no real remedies for material situations. The Supreme Lord alone will come to our rescue. No one can know the Lords plan, and nothing happens outside His plan. There is no use in deliberating on the material situation. Better to simply take shelter of Ka and to accept the Lords protection.
Chapters Seventeen, Eighteen, and Nineteen: Victory of Hirayka Over All the Directions of the Universe; The Battle Between Lord Boar and the Demon Hirayka; and The Killing of the Demon Hirayka Summary:
Inauspicious signs appear at the birth of the two gatekeepers, now powerful demons in the material world. The younger of the two, Hirayka, takes his club in hand and begins to terrorize the universe to please his older brother, Hirayakaipu. Hirayka journeys to the ocean and disturbs the aquatics, smashing the ocean waves with his club. He challenges
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Varuadeva to battle, but Varua avoids Hiraykas prideful words, advising him to seek out Viu, who will ght and kill him. (17.131) Hirayka does not accept Varuas warning, but seeks Viu in the ocean, where he nds the Lord lifting the earth on the ends of His tusks. The demon challenges the Lord, threatening to kill Him and thus ending the lives of all Vaiavas. The Lord is pained by Hiraykas abusive words, but carefully places the earth on the water before replying. Hirayka strikes Lord Varha with his mace, and a erce ght begins. Brahm arrives. Noting the approach of night, he requests Varha to kill the demon without delay. (18.128) Maitreya then tells how Varhadeva accepts Brahms request and, laughing, picks up His club to kill the demon. But Hirayka throws his mace and knocks the Lords club from His hand. The demon throws his mace a second time, but the Lord calls for His cakra and knocks the mace down. Hirayka again throws his mace, which the Lord catches. Frustrated and humiliated, the demon throws a trident, which is torn to pieces by the Lords cakra. The demon tries magic, but the Lord dispels it with His cakra. Hirayka tries to crush the Lord, but nds the Lord outside his grasp. The Lord then effortlessly and nonchalantly slaps Hirayka at the root of his ear and kills him. (19.126) Brahm praises Hiraykas fortune for having died at the Lords hand, and the demigods shower owers and offer prayers. (19.2731) Maitreya then glories hearing about the pastimes of the Lord and His devotees. He also praises serving the Lord, who is a loving master. Maitreya then describes the benets that accrue to one who hears the narration of Varhadevas killing of Hirayka. (19.3238)
Texts 17.1519, 18.428, and 20.132 discuss those who challenge the Lords authority. Demons who go against religious principles and deride and challenge the Lords authority are effortlessly killed by the Lord regardless of the power they have accumulated. Devotees can thus be assured of the Lords protection in all circumstances. Texts 18.13, 20.4, and 20.3032 state that the unconquerable Lord is always worshipful no matter in what form He chooses to appear for His pastimes.
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Texts 20.3338 explain that hearing and chanting about the Lords wonderful pastimes, as told by the guru-parampar, awards great fortune.
Chapter Twenty: Conversation Between Maitreya and Vidura Summary:

aunaka i inquires about Viduras further questions to Maitreya, but Sta rst describes Maitreyas delight at hearing how Varha killed Hirayka. Sta then repeats Viduras questions to Maitreya in which Vidura inquires about the evolution of the universal population through Brahms sons, the prajpatis. (111) Maitreya again explains the universal creation, beginning with the mahat-tattva, the false ego, the production of a shining egglike universe lying lifelessly on the Causal Ocean, the Lords entrance as Garbhodaky Viu, Brahms appearance on the lotus growing from the Lords navel, and the Lords empowerment of Brahm. (1217) Brahm rst creates ignorance, then rkasas, night, the demigods, day, and from his buttocks, the demons. Afraid of the demons, Brahm approaches the Lord, who tells him to give up the body that created them (that body becomes twilight). The demons take twilight as a beautiful woman and quickly possess her. Brahm then evolves the Apsars and Gandharvas, ghosts, the invisible Sdhyas, the Pits, the Kinnaras, and snakes. (1848), He then creates the Manus, who will promote welfare activities in the universe and with whom he endows his own form. The demigods applaud Brahms creation of the Manus, because by that creation they will achieve the results of the ritualistic acts the Manus will arrange for. Brahm next evolves the great sages as his sons and gives each a part of his body. (4953)
Texts 153 review much of what has already been covered in the Third Canto. The Lord is the ultimate source of everything in the material world, both good and bad. This second description of the universal creation differs from the description given in Chapter Six in that it
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emphasizes not the Lords instigation of the creation but the secondary creation performed by Brahm. Many topics previously discussed are briey reviewed, including: hearing ka-kath from devotees is potent (16); the material creation is meant to provide an opportunity for the conditioned souls sense enjoyment, as per the direction of Supersoul (12, 17); the Lord protects His devotees from distress (2728); sex desire binds one to the material world (2937); sacrices are meant to give the Lord pleasure (51); and yoga is meant to focus the mind on Ka (5253).
Chapter Twenty-one: Conversation Between Manu and Kardama Summary: Vidura inquires about Svyambhuva Manus lineage, mentioning Manus two sons, Uttnapda and Priyavrata, each of whom ruled the earth in his turn. He especially inquires about Manus daughter Devahti, who marries Kardama Muni, and about his other two daughters who married Ruci and Daka. (15) In reply, Maitreya describes Kardama Munis penance and its result: the Lord appearance before Kardama. Kardama offers obeisances to the Lord and then prayerfully requests Him to satisfy his desire for a wife. (621) The Lord informs Kardama that Svyambhuva Manu will soon arrive to offer his qualied daughter, Devahti, as Kardamas wife. The Lord tells Kardama that Devahti will bear him nine daughters, through whom the sages will procreate and help to populate the universe. Kardama, the Lord foretells, will then leave home and attain perfection. The Lord also tells Kardama that He will appear as his son, Kapiladeva, to teach Skhya philosophy. The Lord then departs for Vaikuha. (2234) Bindu-sarovara, Kardama Munis hermitage, is beautiful and peaceful. Two days after the Lords prediction, Svyambhuva Manu arrives with Devahti. Kardama Muni speaks to Svyambhuva Manu and glories Manus position as the protector and regulator of society. (3556) Philosophical Points:
Texts 114 explain that the actual purpose of yoga is to see the Lords transcendental form.
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Yoga can award all mystic powers, but attaining these powers is not the true purpose of yoga. The Lord can bestow any material benediction upon yogs who worship Him for the fulllment of desires. The actual purpose of yoga, however, is to realize the Lords personal form. Bhakti-yoga begins when one serves that personal form. Texts 1518 discuss the difference between the indirect and direct processes of advancement. One can marry and enjoy life with a partner of like disposition, follow the Vedic rules and regulations, and gradually become elevated in spiritual realization. However, those who take direct shelter of Ka by hearing and chanting His names and pastimes can forget even the apparent necessities of material existence and thus transcend birth and death. Texts 1930 encourage one to take shelter of the Supreme Personality of Godhead and to act according to His direction. The kla-cakra crushes everything. Therefore stra insists that we become free even from the bodys prime necessities. Ka showers all benedictions on the insignicant. By engaging in His devotional service, one gradually forgets his hallucinations. By satisfying the Lord, ones desires will undoubtedly be satised and one will not experience frustration. Still, Ka will never allow anything to hinder a devotees advancement and surrender. Texts 3134 describe how the Lord will use Kardama Munis marriage to Devahti to both liberate the sage and teach Skhya-yoga. Ka is the Absolute Truth, and as everything is connected to Him, everything should be used in His service. Anyone who worships one of the innumerable forms of the Lord in devotional service is liberated. These verses stress the necessity of the souls attaining the goal, even while using apparently material things in service. Texts 3548 describe Bindu-sarovara. Texts 4956 explain the importance of the symbiotic relationship between katriyas and brhmaas.
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Katriyas possess Lord Haris power to protect and are necessary for the proper ruling of society.
Chapter Twenty-two: The Marriage of Kardama Muni and Devahti Summary:

Svyambhuva Manu glories Kardama Muni, and in doing so, glories the relationship between katriyas and brhmaas. (18) Svyambhuva Manu and Kardama then speak about the possibility of Kardama Muni marrying Devahti, and Kardama accepts Devahti on the condition that she will allow him to take sannysa as soon as a child is born. (920) Svyambhuva Manu agrees and returns to his kingdom, within which he enjoys incredible material opulence beyond the miseries of material existence while making advancement in spiritual life. At the end of his life, Manu goes back to Godhead. (2139)
Texts 17 explain that it is a brhmaas duty to insure that spiritual goals remain the focus of society. Brhmaas act as sdhus, and by their association and guidance, lead, train, and inspire the rest of society. In texts 825, Kardama accepts Devahti and explains that his highest authority is the Supreme Lord. He plans to live his life according to the Lords plan for him, and agrees to accept Devahti only if she also lives by that plan. Marriage is required in society, and one should marry and remain married according to scriptural and varrama injunctions. Texts 2639 show how devotional service can be perfected even in ghastha life. One can lead a Ka conscious householder life by acting for the Lords pleasure and always hearing and chanting about the Lord. One can then transcend the modes of nature, not hampered by ones previous karma.
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Chapter Twenty-three: Devahtis Lamentation Summary:

Devahti serves her husband with full devotion, even neglecting her own body while engaging in his service. Kardama Muni expresses his appreciation for Devahtis service, and Devahti then asks for a child. Devahti then asks Kardama to make all suitable arrangements for their household life. (111) Maitreya tells Vidura of the wonderful ying palace, equipped with all opulence, that Kardama creates by his mystic power. Devahti enters the Bindu-sarovara Lake at her husbands request and is attended by thousands of maidservants, who restore her to her original beauty. Devahti and Kardama then tour the universe in their ying palace. Finally, returning to Bindu-sarovara, Kardama divides himself into nine forms and impregnates Devahti. Devahti gives birth to nine charming daughters on the day of her conception. (1248) Kardama immediately prepares to leave home to take sannysa. Devahti then approaches Kardama and shyly places before him her lack of spiritual realization and her feeling that she has wasted her life on sense enjoyment without seeking liberation. (4957)
Texts 19 describe Devahtis faithfulness as a wife. A faithful, devoted, and gentle wife is an asset for her husband. Such a wife should live by her husbands principles and be both intimate and respectful. If the husband is a great devotee, she will share in all his devotional achievements. The greatest achievement is ka-prema, which a faithful wife can attain if her husband is a great personality in Ka consciousness. Similarly, a disciple should serve the guru with the same intimacy and respect a wife has for her husband. In this way, the disciple will simultaneously achieve the mercy of both guru and Ka. In texts 1011, Devahti explains that children are expansions of the personal qualities of the husband and wife. A wife naturally wants a child, and her husband should supply one before he renounces family life. It is the husbands responsibil-
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ity, therefore, to be a great soul, so that his children will possess his great qualities. A husband should also give his wife fearlessness. Texts 1248 describe the life Kardama and Devahti led in the aerial mansion. A powerful bhakti-yog can create wonderful things by his power. Texts 4957 explain that the debt the husband owes the wife is repaid by his giving her spiritual instruction. It is also important for a wife to engage in self-realization instead of sense gratication. Otherwise, she has wasted her life. One should perform ones work in such a way that it leads to self-realization and worship of the Lord.
Chapter Twenty-four: The Renunciation of Kardama Muni Summary:

Kardama recalls Lord Vius words and assures Devahti that the Lord Himself will soon enter her womb. Kardama acts as Devahtis spiritual master and instructs her to faithfully worship the Lord, which she does. Thus the Lord appears after many years as the son of Devahti and Kardama Muni. (16) When the Lord descends, the demigods sound musical instruments. Understanding that the Lord has appeared, Lord Brahm approaches Kardamas hermitage along with the nine sages. Feeling great pleasure, Brahm tells Kardama and Devahti that they should give their nine daughters in charity to the sages. Brahm then glories Kapiladevas appearance and His pastime of expounding Skhya-yoga in order to uproot the desire for fruitive work. Brahm then assures Devahti that before leaving home her son will increase her fame and cut the knots of her ignorance and doubt. (719) Brahm leaves, and Kardama Muni, after marrying his daughters to the sages, prays to Lord Kapiladeva in a secluded place and glories the Lords kindness for having appeared in his home. Kardama surrenders to Kapiladeva, whose form is transcendental, and requests permission to take sannysa while thinking always of Him. (2034)
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Kapiladeva tells Kardama that He has come to explain Skhya philosophy, because this path has been lost in time. Kapiladeva then gives Kardama permission to leave home, foretelling that Kardama will surrender all his activities to the Lord, conquer insurmountable death, and worship Him for eternity. Kapiladeva then promises that He will explain the science of Skhya to His mother. (3540) Maitreya relates how Kardama circumambulates Kapiladeva and then leaves for the forest, accepting a vow of silence and xing his mind on the Parambrahma. Kardama gradually becomes liberated. Situated in transcendental devotional service, he goes back to Godhead. (4147)
In texts 15, Kardama instructs Devahti, acting as her spiritual master. A husband who instructs his wife in detachment and devotional service to achieve the Lords favor is in fact her spiritual master. Texts 611 show that the Lord can appear anywhere, even in the semen of a pure devotee. The Lord is all-pervading and can thus appear wherever He desires and in any form He chooses. He appears to show favor to His devotee, Texts 1213 explain that all blessings come by carrying out the orders of ones spiritual superiors. Texts 1433 describe how the Lord sometimes descends to teach devotional service to Himself. The Lord is a person and at times descends to teach the conditioned souls how to cut the knot of material attachment by hearing transcendental knowledge. Lord Caitanya comes for this purpose. Although the teachings of the Lord may appear to differ from one appearance to another, He actually teaches only bhakti. The Lord is conquered by devotional service. One cannot escape material entanglement by generating or enjoying the fruits of work. Such enjoyment leads only to further entanglement. Devotional service is the only way to become liberated.
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Texts 3435 show how even though the Lord Himself had appeared in his home, Kardama still followed his duties in varrama, renouncing his family and taking sannysa at the end of his life. Texts 3647 describe that the mature fruit of yoga is to become free from bodily attachment and to always think of the Lord with devotion. One should always be introspective in the face of ones karmic reactions, and thus not affected by happiness or distress. In His description of Skhya-yoga Lord Kapiladeva will explain how to achieve devotional introspection.
Chapter Twenty-ve: The Glories of Devotional Service Summary:

aunaka i glories the fact that the Lord incarnated as Kapiladeva, and then requests Sta Gosvm to speak about Kapiladevas pastimes. Sta Gosvm then narrates Maitreyas description of Devahtis awareness of her sons position, and how she requested Him for shelter and transcendental instruction. (112) Maitreya tells of the Lords gratitude for Devahtis inquiry, and then gives the Lords description of a yoga system that causes detachment from matter and attachment to Ka. One who follows this system should transfer his attachments from matter to sdhus. Kapiladeva then describes a sdhus symptoms and the results of saintly association: in a sdhus association one will hear and chant about the Lord and advance toward perfect Ka consciousness. He then explains the essence of the Skhya process: to not serve the material modes, but to always think of the Lord with devotion, chanting His names, qualities, and pastimes. Kapiladeva states that one who follows this process will achieve His association within this lifetime. (1327) Devahti inquires about the practical activities of Skhyayoga (devotional service), and Kapiladeva compassionately explains that the natural tendency of the senses and the mind to serve must be engaged in His service. By this practice ones subtle body effortlessly dissolves. One should also see the Lords charming form and become always absorbed in thought of Him. A devotee who does this never wishes to merge with the Lord, nor does he desire mystic perfection,
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for he has achieved supreme opulence. Due to the Lords potency, the devotees fearlessly x their mind on Him and enter the kingdom of God. (2844)
In texts 111, Devahti describes her material condition and takes shelter of Lord Kapiladeva as her spiritual master. To become free from the encumbrances of material life and advance in Ka consciousness, one must surrender to a spiritual master and take shelter of his instructions. Texts 1219 describe that indifference to material existence comes when one sees oneself in truth. This vision is possible only by practicing devotional service. The goal of Skhya-yoga is to transfer ones consciousness and attachment from matter to spiritfrom ones body and its extensions to the devotional service of the Lord. Texts 2026 explain that the root of success in Skhya-yoga is to associate with sdhu and to hear ka-kath from them. Ones attachment should be turned from matter to sdhus. Properly aimed attachment gives liberation. Texts 2733 explain that bhakti dissolves the subtle body. One must become puried of false bodily identication, because that identication binds one to sense enjoyment, which is always followed by happiness and distress. Misery is actually at the heart of material experience, and consciousness is the searchlight that seeks material pleasure. This mentality must be puried. To accomplish this, one must direct the minds serving tendency toward the Lord and engage in bhakti-yoga. Bhakti-yoga automatically dissipates ones attachment to matter. Texts 3441 describe that the devotees are so satised by their absorption in the Lord that they desire no other benediction from Him but to think of Him constantly. Even without desiring it, however, these devotees automatically attain liberation.
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In texts 4244, Kapiladeva describes His own power to take the soul beyond birth and death.
Chapter Twenty-six: Fundamental Principles of Material Nature Summary:

Kapiladeva next explains the categories into which the Absolute Truth may be divided. He rst describes the qualities of the rst principle, the Supreme Purua, and then His material nature, which creates the living entities forms. The material nature is the creator of the living entities senses and their presiding demigods, while the living entities themselves create their perception of happiness and distress due to their misuse of their freedom. (18) Devahti then requests Kapiladeva to further explain the relationship between the Lord and His material energies, and Kapiladeva describes the unmanifest (pradhna) and the manifest (prakti) material energies. He next describes the effect of the Supreme Lord as the time factor on these elements, as well as His activities as the Supersoul. (918) Next, Kapila describes how the Lord impregnates the pradhna with the living entities, causing pradhna to manifest variety. The rst manifestation is clear consciousness. Next appears false ego manifest in the three modes (along with its Deity, Sakaraa). False ego is followed by the mind (with its Deity, Aniruddha), the organs of perception and action, and the gross elements. From false ego in passion, intelligence and its by-products are produced, followed by the knowledge-acquiring senses and the senses of action. (1931) False ego in ignorance produces sound, and from sound comes ether, followed by the sense of hearing. Next, by the inuence of time, touch appears, followed by air. The sense of touch is followed by form, re, and the eye. Next taste, water, and the tongue appear, then odor, earth, and the nose. (3249) After these elements are created they remained unmixed. The Lord then enters the universe (as Garbhodaky Viu) with the necessary primary elements. The vir-purua is thus born in the egg of the material universe. From the vir-purua come the senses, sense objects, sense organs, predominating demigods of the sense organs, and other manifestations. (5061)
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Yet the vir-purua remains asleep and the demigods reenter the vir-purua in an attempt to wake Him. But He will not wake until the deity presiding over consciousness enters. When that deity enters, the vir-purua arises from the causal waters. (6272)
Texts 18 discuss the categories of the Absolute Truth and how the soul is bewildered by the illusory energy. Understanding the categories of the Absolute Truth will allow one to see himself as distinct from matter. It will also allow one to see the Lords supreme position in relationship to the material energy. One can then cut ones material attachment, become attached to the Lord, and free oneself from mys bewilderments. This chapter also presents the third description of the creation in the Third Canto. Texts 915 list the universal elements. Through His energies, the Supreme Lord causes the manifest and unmanifest existences of the material world. Texts 1617 describe the time factor as the mixing element. Time is a manifestation of the Supreme Personality of Godhead. Texts 1849 describe that by the time factors agitation of the unmanifest prakti from without and by the action of the Supersoul from within, the elements of creation evolve. Sound is important, because from sound the entire material manifestation began. Transcendental sound can dissolve material existence. As soon as consciousness is puried, the false ego disappears.
Chapter Twenty-seven: Understanding Material Nature Summary:

Kapiladeva continues to describe the basic principles of Skhya-yoga. The practitioner, through devotional service, has both knowledge and
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detachment. Thus his actions will not be dictated by the modes, and because he is free from a sense of proprietorship, he will also be free from the reactions brought about by the modes even while he lives in a material body. The soul is forced to transmigrate because it lives under the spell of the three modes and of false ego. Ones duty, therefore, is to engage ones polluted consciousness in devotional service with detachment. One should perform the Skhya-yoga practices and hear and chant about the Lord. One should live simply and in seclusion, and should only view the world and all his relationships in the world with the highest transcendental vision. (116) As the soul seems to have been eternally intertwined with material nature, Devahti inquires if the soul in fact can become free from matter. (1720) Kapiladeva responds that one can free oneself from matter even while in ones body by seriously discharging devotional service and giving up both the desire to exploit and the desire to become one with the Lord. One must truly understand the fault inherent in the enjoying mentality and must give it up. An enlightened soul cannot be harmed by my even while living in this world because his mind is xed on the Lord. After many births, a yog will have neither doubts nor a desire for material or mystic enjoyment. Such a person will be motivated only by his affection for the Lord and his desire to please Him. By the Lords causeless mercy, such a devotee becomes enlightened and goes back to Godhead. (2130)
Texts 110 explain the nature of the souls conditioning. Skhya-yoga is based on understanding that one is a soul, separate from the material nature. Knowing oneself to be a soul, one should therefore act in devotional service while simultaneously remaining aloof from matter. That will enable one to attain transcendence and successfully meditate on and serve the Supersoul, a process Kapiladeva will describe in the next chapter. Texts 1116 describe the vision of a liberated soul. A liberated soul sees with corrected vision, seeing the Lord everywhere, seeing everything as His energy to be used in His service, and seeing himself as the Lords servant.
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In texts 1727, Devahti asks how the soul can be released and Kapiladeva stresses the importance of practicing devotional service. Ignorance is dened as the sense of loss of ones true identity, but such loss is only apparent and is caused by the covering of false ego. To in fact become free from the inuence of matter, one must resolutely perform devotional service with detachment. Once a soul has been awakened from the dream of material life, material nature cannot harm him. Such a person will have the mature understanding that the Lord, not oneself, is the enjoyer. One comes to this stage by the Lords mercy. Texts 2830 describe how one can become free from the modes of nature while still living in a material body in this world. Such a pure devotee is beyond attraction to merging within Brahman or attaining yogic siddhis. Even death has no power over a bhakti-yog.
Chapter Twenty-eight: Kapilas Instructions on the Execution of Devotional Service Summary:

Kapiladeva next explains how to perform aga-yoga. One should not perform karma-ka but should surrender to ones spiritual master, practice complete celibacy, read stra, concentrate on the Deity, and practice sanas and breath control in order to withdraw the senses from their sense objectsall with the aim of concentrating the mind on the Supreme Personality of Godhead. (17) One should sit with the spine straight and practice breath control to control the mind. One should then meditate on Viu by xing his eyes on the tip of his nose. He should see the Lord as bluish, cheerful, and with a lotuslike countenance. One should practice yoga until he is accustomed to always seeing the Lords form. One should not meditate on the entire form of the Lord at once, because that may engender impersonalism. Instead, one should meditate on the parts of the Lords body one by one, beginning with His lotus feet. One should x his mind for a long time on the distinctive markings on the soles of His feet. One should also meditate on the service one performs for Nryaa, then meditate on the Lords thighs, navel, and the emeralds in His neck-
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lace, which turn white due to the reection of the pearls which decorate His body. A yog should meditate on the Lords chest, arms, disc, conch, club, lotuslike face, compassionate glance, smile, laughter, and lotusbud teeth. (833) Gradually, one should x his pure mind on the Lord in ecstatic, spontaneous attraction. In this way, the material function of the mind will stop and one will become free of false ego, thus able to see everywhere both the individual souls and the Supersoul. (3444)
Texts 133 describe the process of aga-yoga and stress the importance of controlling the mind. One should practice detachment and sdhana under the gurus guidance. One should also practice aga-yoga to purify the mind and x the consciousness on the Supersoul in the heart as well as on the Lords Vaikuha ll. Texts 3444 describe how one should gradually develop spiritual vision and spontaneous attraction to Ka. A yog who sees everything in relation to the Supreme never falls down.
Chapter Twenty-nine: Explanation of Devotional Service by Lord Kapila Summary:

Devahti questions Kapiladeva about devotional service, time, and sasra. Kapiladeva will explain devotional service and time in this chapter, and sasra and time in the following three chapters. Devahti has asked these questions to benet others, and Kapiladeva is pleased by her compassion. (16) Kapiladeva then begins to describe devotional service, which is pure but is executed according to the qualities of the executor in ignorance, passion, or goodness. Pure devotion, which includes hearing and chanting about Ka, is described as the spontaneous attraction for Ka that ows naturally, like waves in an ocean, and is not mixed with material conditions. Pure devotees do not even accept liberation if the Lord offers
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it, because they desire only the Lords service. Such pure devotees are free of the modes of nature. (714) To attain this stage a devotee should perform his prescribed duties for Kas pleasure, visit the Lord in the temple, offer prayers and touch the Lords feet, and respect all living beings as souls. A devotee should respect the cryas, be compassionate to those who lack spiritual knowledge, have friendships with the likeminded, follow the rules and regulations, and discuss ka-kath. After becoming puried one will be attracted by Kas name and qualities. (1519) One should be careful to not respect Ka yet disrespect others. A person who does so will never be peaceful. One should see only the soul and the Supersoul in all beings, including oneself. One should thus satisfy the Lord, who abides in all creatures as their very Self. (2027) Kapiladeva next describes a progression of twenty-one varieties of living beings so that we can distinguish between those we should treat with compassion and those we should treat with friendship. The topmost entity is one who has no interest separate from the Lord. One who approaches the Lord through the practice of Skhya-yoga will achieve His abode. (2835) Kapiladeva next explains the time factor as another feature of the Supreme Personality of Godhead. Through the time factor, Lord Viu causes annihilation, inspires those who remember Him, and destroys those who dont. The universe functions out of fear of Him. Time is eternal, and it continues the creation, maintenance, and dissolution of the universe. (3645)
In texts 15, Devahti asks Lord Kapila questions meant to benet the conditioned souls. Texts 614 introduce the idea that devotional service can be performed according to the modes of nature under which the practitioner lives. Eighty-one varieties of bhakti exist under the modes of nature. Anyone acting for personal benet while worshiping the Lord is not engaged in pure devotional service. Even interest in liberation cannot be counted as pure bhakti, because any special interest indicates the presence of false ego.
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Therefore, if one wishes to practice pure bhakti one should follow the principles of devotional service with no desire other than to please Ka. In texts 1519, Kapiladeva states that one should regularly execute his prescribed duties along with his devotional activities. By doing so, spontaneous attraction to Kas names, qualities, and pastimes eventually develops. In texts 2035, Kapiladeva categorizes the various living entities and instructs Devahti to respect all beings because Ka is sitting in their hearts as Supersoul. Texts 3643 explain that one must approach the Supersoul, because He is the Supreme Controller, the time factor, and the goal of yoga. Texts 4445 state that understanding time as Lord Vius energy impels one to understand that time devours all and that one should become detached from matter.
Chapter Thirty: Description by Lord Kapila of Adverse Fruitive Activities Summary:

Living entities do not note the powerful effect of time and thus become deluded into creating things time will destroy. My covers the living entity and pulls him down by inuencing him to think of his home, land, wealth, and even his body as permanent. The householder is given as a practical example of such deluded thinking. The householder remains with his family despite all difculties. Even when hes old, a householder remains enchanted by his wife and children, forgetting that his life or theirs can end at any moment. Such a householder may even go to hell for the misdeeds he commits while supporting his family. Yet despite such sacrice, he will be disrespected and neglected in his old age. Then when he nally lies down at death, surrounded by relatives, he worries only about his family. (119) Such a sinful conditioned soul is taken by the Yamadtas for punishment and made to suffer as he remembers the sinful acts he committed
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during his life. Tormented, he is pulled a long distance, which he covers in a few painful moments. (2024) In Yamarjas court, prisoners eat their own esh, have their limbs set on re, have their entrails pulled out, and are tormented by serpents, scorpions, and other creatures. Their limbs are cut (those whose lives have been built on illicit sex especially suffer). Thus one attains his sinful reactions after leaving his body. Although the man who has earned his money by illicit means leaves the money behind at death, he is still punished for his criminal deeds. (2534)
Texts 119 explain the nature of the attached householders delusion. Up until their death, attached householders are bewildered into enjoying the temporary as if it were permanent. Texts 2034 describe how the bewildered soul is punished after death for his sinful attempts at material enjoyment.
Chapter Thirty-one: Lord Kapilas Instructions on the Movements of the Living Entities Summary:
The suffering soul enters a human embryo. At six months gestation, the fetus feels trapped like a bird in a cage. He fears taking birth and committing the same sinful mistakes again, so he prays to the Lord for His shelter. The soul repents and offers obeisances to the Lord, knowing that only by His mercy can he be freed from the bondage of my. The unborn child then acknowledges Kas causeless mercy, because Ka has allowed his consciousness to awaken. He thus prays to remain in the womb forever, since there he is not bound by the bodily concept of life. He prays for deliverance, praying to keep the Lords lotus feet always in his mind. (121) Kapiladeva then explains that during birth, the child, in agony, loses his knowledge and cries loudly. After birth, the child grows up and often cannot play as he likes, so he becomes angry. As his body matures, he becomes addicted to lust and passion, and feels enmity for similarly lusty
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people. By following the path of unrighteousness, and inuenced by those addicted to sex and improper eating, he glides again toward hell. His addiction to sex forces him to lose all his good qualities. (2233) Advancement in Ka consciousness brings out all a persons good qualities, but association with those addicted to sex degrades one. Therefore, such association is most dangerous. One takes birth as a woman due to attachment to the form of a woman in a previous life. Women see men as their providers. Men should therefore avoid attachment to women, and women should avoid attachment to men. Instead, both men and women should become attached to Ka. (3443) Enjoying and suffering the fruits of his karma, a living entity revolves through various species on the different planets. One should understand and remedy the problems of birth and death by practicing detachment and resolving to serve Ka. One should use his intelligence to understand his true identity and relationship with material nature, and should remain aloof from matter. (4448)
Texts 110 explain conception and the growth of the fetus. Those who are fortunate attain a human birth. Still, even a human embryo suffers in its mothers womb. Texts 1121 describe how, upon awakening to consciousness, the embryo prays to the Lord that he may surrender and not again become entangled in fruitive work, the cause of his suffering. Texts 2233 explain how, despite his unlimited suffering and his prayers, the conditioned living entity again becomes entangled in fruitive activities and therefore further suffering. Texts 3442 restrict a transcendentalist from association with the opposite sex. Such association begins when one accepts service from a member of the opposite sex. Bad association leads one to death. Texts 4348 explain that one who is fortunate as he moves through birth and death meets a spiritual master. Good association is the key to going back to Godhead.
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Chapter Thirty-two: Entanglement in Fruitive Activities Summary:

Pious householders who wish to enjoy matter worship the demigods and may even attain the moon planet. Later, they are forced to again return to earth. Intelligent persons, therefore, perform their duties with detachment, offering them to Ka for His pleasure, and thus approach the spiritual world. Yogs practicing detachment and pryma reach Brahmaloka and go back to Godhead, as Brahm does, at the dissolution of the universe. Kapiladeva advises Devahti to take direct shelter of the Supreme Personality of Godhead by practicing devotional service. (111) Those who practice devotional service for their own interests attain the Purua but again come back by times inuence. Fruitive performers of Vedic rites are situated in the mode of passion and are not interested in hearing ka-kath. The Lord condemns such people who renounce ka-kath but hear of mundane activities. These persons attain Pitloka in order to again take birth in their own family. (1221) Kapiladeva thus advises His mother to take full shelter of devotion to the Supreme Lords lotus feet. Diverting ones attention to any other activity is unnecessary, for by engagement in devotional service one will develop detachment and knowledge. Although the common element of all transcendental processesbhakti-yoga, jna-yoga, and agayogais detachment from matter, one should attain detachment by thinking of the Supreme Lord, because all manifestations of matter ultimately come from Him. Brahmacarya and the other ramas, the varas, Vedic study, and control of the mind and senses are all meant to award one realization of the Supreme in the material world and in transcendence. (2236) Kapiladeva tells his mother that He has explained devotional service in transcendence and in each of the three modes of nature. In addition, He has explained how time imperceptibly stalks all living entities. Once one enters into forgetfulness of his actual identity, he is engaged by the modes with no understanding of the results of his engagement. The following persons should not hear these instructions: the envious, the agnostic, the unclean, the hypocrites, the proud, the greedy, the supercially submissive, those too attached to possessions, wife, and family, the nondevotees, and those who are jealous of the Supreme Person. Rather, these instructions should be offered to faithful devotees
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who respect the guru, are friendly to all, are eager to render service, are detached, and who consider the Supreme Personality of Godhead more dear to them than anything. Those who meditate upon, hear, or chant Kapiladevas glories with faith and affection will go back to Godhead. (3643)
Texts 122 explain that any activity other than bhakti brings mixed results. One who practices a process other than devotional service to the Supreme Lord remains in the material world and returns to it after the devastation. One should therefore take full shelter of the Supreme Personality of Godhead in devotional service and do nothing else. One should give up hearing mundane topics and hear only about Ka. The results attained by practicing devotional service are eternal; all results attained by any other activity are temporary. Texts 2325 describe that the advanced devotee becomes equipoised. One should become detached from matter by seeing all matter in relation to Ka, because He is the cause of everything. One should use matter in His service, because doing so frees one from attachment to it and from the modes of nature. Texts 2636 explain that the purpose of any activity prescribed in the Vedas is to bring one to the nal point of Ka consciousness. But of all processes, ravaa krtana vio is the best. Hearing and chanting about the Lord and remembering Him can free us from matter and establish us in Ka consciousness. In texts 3743, Kapiladeva summarizes His teachings and lists who is qualied and unqualied to receive them. Anyone who chooses self-deception or forgetfulness of the soul cannot understand where his movements will end. The faithful devotees should be instructed in Kapiladevas teachings by a spiritual master for whom the Supreme Personality of Godhead is dearer than anything.
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Chapter Thirty-three: Activities of Kapila Summary:

Devahti is lled with knowledge and offers her obeisances and prayers to Kapiladeva in relation to His birth, pastimes, name, and transcendental identity. Kapiladeva gravely informs His mother that anyone following the Skhya path will become free from birth and death. He then takes her permission to leave home. (112) While feeling His separation, and while meditating on Him, Devahti practices Skhya-yoga in Kardama Munis opulent rama, becomes liberated, and attains perfection. (1332) Kapiladeva goes to the ocean in the northeast, where He continues to reside and be worshiped even today. Anyone who hears or reads this narration becomes a devotee and enters the kingdom of God to engage in the Lords transcendental loving service. (3337)
In Devahtis prayers in texts 18, she explains that those who chant the holy names even once are glorious. The Lord appears in this world to elevate the ignorant. Even a dog-eater who chants His names becomes eligible to perform Vedic sacrices. Those who chant the holy names must have executed all pious duties, bathed at holy places of pilgrimage, studied the Vedas, and attained all good qualities. Texts 1011 state that those who follow Kapiladevas instructions are freed from birth, death, old age, and disease and achieve the Lord. Texts 1230 describe how despite her opulent surroundings, Devahti practiced bhakti-yoga while feeling intense separation from her son and became detached from everything but Lord Viu. Devahti became so detached from matter that she forgot her own body. In the end, she attained the Supreme Lord. The process of meditating on the Lord is the seventh stage of aga-yoga. That stage is the same as smaraam, the third stage of bhakti.
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Texts 3137 describe Kapiladevas activities after leaving home and contain the phala-ruti. Following Kapiladevas instructions can take us back to Godhead.
Canto Four Summaries and Points

Chapter One: Genealogical Table of the Daughters of Manu Summary:
Maitreya Muni continues to describe Svyambhuva Manus descendants. Manu and atarp had ve children: two sons (Uttnapda and Priyavrata) and three daughters (kti, Devahti, and Prasti). Manus daughter kti marries Marci with the understanding that their rst son will be returned to Manu to raise as his own. Yaja, the Supreme Lord, in time appears as Marcis son, and Lakmdev appears as Daki, Yajas sister. Ruci gives Yaja to Manu, and Yaja later marries Daki and has twelve sons, the Tuita demigods. Yaja later becomes Indra, king of heaven. Manus descendants then spread throughout the universe. We learned previously, in the Third Canto, that Devahtis nine daughters were given to the nine sages (of Brahms ten sage-sons, only Nrada didnt marry). Prasti was handed over to Prajpati Daka, whose descendents then spread throughout the three worlds. One of Kardama Munis daughters, Kal, who was married to Marci, becomes the grandmother of the Ganges (Devakuly), and Anasy, another of his daughters, and Atri Muni, her husband, give birth to incarnations of Brahm (Soma), iva (Durvs), and Viu (Datttreya). (115) After hearing this, Vidura asks Maitreya how Brahm, iva, and Viu became Atris sons. Maitreya explains that Atri Muni and his wife performed austerities while Atri prayed for the one Lord of the universe to bless him with a son exactly like Him. As Atri Muni had no clear idea who the Lord of the universe was, the three qualitative incarnations appeared. Atri Muni offered them prayers, then asked why all three had come rather than the one Lord. The three replied that they were all manifestations of the same person, Viu, upon whom Atri had meditated.
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Wishing Atri Muni fortune, the three deities then blessed him to father partial incarnations of each of them. (1633) The universal population is increased by the progeny created by Kardama Munis daughters and their husbands. Manus last daughter, Prasti, is given to Daka, and through him she bears sixteen daughters, thirteen of whom are given to Dharma, one to Agni, one to the Pitloka, and one to Lord iva. From Dharma and one of the thirteen daughters, Nara-Nryaa i appears, and Brahm and the demigods offer Him prayers. Nara-Nryaa i leaves for Gandhamdana Hill, and Maitreya later explains that Nara-Nryaa i will one day appear as Ka and Arjuna. Svh, Agnis wife, bears many re-gods. Only Sat, Lord ivas wife, remains childless, because when her father insults her husband she gives up her body in a mystic re before she reaches maturity. (3466)
Texts 116 describe the various descendants of Svyambhuva Manu. In texts 1733 Atri Muni learns that one must worship the Lord with a clear conception of who He is. One who worships the Lord without a clear conception of His identity does not realize the Lord in His actual form. One can worship the Lord for material results, but such materialistic worship is not pure and will not bring ultimate realization. Ones determination is fullled according to the strength of ones devotion. Texts 3466 further describe Manus descendants. One should pay particular attention to the names of the daughters and their children in texts 4952, because their names are indicative of particular qualities.
Chapter Two: Daka Curses Lord iva Summary:

Vidura next asks why Daka feels enmity toward Lord iva, and why Sat commits suicide, (13) and Maitreya tells him the history of Dakas great
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sacrice. When effulgent Daka, the leader of the prajpatis, enters his sacricial arena, all but Brahm and iva stand in respect. Daka offers his father, Brahm, his respects, but he cannot accept that his son-in-law, iva, remains seatedeven though iva is one of the principal demigods and therefore superior to him. Eyes glowing with anger, Daka criticizes iva (48) for neglecting him, and curses him not to receive a share of the sacrices. Daka then leaves the arena. (919) Nandvara, one of Lord ivas principal associates, is angered by this and prepares to counter-curse Daka and the brhmaas who have tolerated the insult. Nandvara then curses the brhmaas who do not understand ivas position to become bereft of transcendental knowledge and preoccupied with material education, and to continue in the cycle of birth and death. He then curses Daka to obtain the face of a goat. (2026) In retaliation, Bghu Muni curses Lord ivas followers to become atheists diverted from transcendental scriptural injunctions. (2732) Lord iva, morose at all this cursing and counter-cursing, silently leaves the arena with his followers, and the sacrice continues for thousands of years for the Supreme Lords satisfaction. At its completion, the attendant demigods and sages bathe in the conuence of the Yamun and Gag, and then return home. (3335)
Texts 119 illustrate the degradation of the envious mind. Envy is usually accompanied by anger, which is related to lust. Envy is insidious, and it blocks clear perception. One hoping to make spiritual advancement must give up lust, anger, greed, and envy. One who does not renounce these qualities loses his intelligence and becomes capable even of offending an exalted soul. Text 20 shows that an atmosphere lled with anger infects any who are not transcendentally situated. Texts 2126 describe how brhmaas in Kali-yuga become affected by three materialistic tendencies: identifying with the body, performing brahminical duties simply to maintain their bodies, and considering fruitive activities the goal of life. Texts 2732 describe the tendencies of aivites: the tendency to be atheistic, not follow stric principles, and become impersonalists.
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Texts 3335 show that Lord iva, as an ideal Vaiava, did not take part in the cursing or counter-cursing. Rather, he saw all beings equally. One should neither worship nor disrespect demigods, but one should be particularly cautious not to blaspheme an ideal and nonenvious Vaisnava like Lord iva. Lord iva was so fortunate that Dakas curse freed him from having to associate with materialists, allowing him to focus on his Ka conscious meditations.
Chapter Three: Talks Between Lord iva and Sat Summary:

After answering Viduras rst question about the cause of the enmity between Daka and iva, Maitreya answers Viduras second question: Why did Sat give up her life? Maitreya explains that after Brahm appoints Daka, despite Dakas enmity toward iva, as the head of the prajpatis, Dakas pride increases and he begins to perform sacrices. However, he purposefully neglects to invite iva, although he has invited all the other demigods. (14) Sat witnesses from Lord ivas abode all the demigods and their wives going to attend these sacrices, and asks her husband if she too may attend. After all, the sacrices are being held at her fathers house, and aside from attending the sacrice, she would be able to visit her relatives. (513) But iva tells her that one should not go somewhere uninvited, even to ones own fathers house, if the keeper of the house will become angry due to bodily relationships, if he is proud, or if he will cut his relatives heart with unkind words. Lord iva then tells Sat that she will not be honored at her fathers house, because Daka is envious of him and therefore took his absorption in meditation as a personal affront. In fact, Lord iva had already been offering respect to the Supersoul, the true object of respect in the body, when Daka took offense. iva informs Sat that if she insists on going, she will be insulted and will prefer death to the pain of Dakas words. (1425)
In texts 13 Dakas sacrices are mentioned. Although the purpose of sacrices is to satisfy Lord Viu, one must rst satisfy Vius followers for Viu to be satised.
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In texts 414 Sat explains why she should be permitted to attend Dakas sacrice. In texts 1521 Lord iva begins his reply to Sat. One should never be proud of ones material assets but should simply use them in Kas service. If one does become proud, his material assets may cause him to neglect truly exalted persons, which will cause his degradation. Texts 2225 explain how offering respects to another is actually offering respect to the Supersoul situated in the other persons body. Vaiavas know that they are offering obeisances to Lord Viu in the bodies of others. It is also true that Vaiavas offer their respects to other Vaiavas out of respect for that persons surrender to Viu. One should be careful not to offend pure devotees, who are on the vasudeva platform, controlled by the internal energy. A pure devotee renders devotional service, which causes the Lord to reveal Himself when He becomes pleased.
Chapter Four: Sat Quits Her Body Summary:

Maitreya continues to describe Sats confusion in both wanting to attend the sacrice and yet fearing ivas warning. Finally, deciding to attend, she travels to the sacrice in a procession of Lord ivas followers. No one other than her mother and sisters greet her. Sat then notices that not only is her father, Daka, neglecting her, but he has prepared no oblation for iva. She looks at her father with burning eyes, and openly condemns him and the sacrice. (110) Sat then glories Lord iva as the most beloved, as having no rival, and as equal to all, and then again condemns her fathers offensiveness. She reproaches Daka for his envy of the auspicious and pure Lord iva, who blesses both the common man and the transcendentalist and who is honored even by Lord Brahm. Sat then expresses her determination to give up the body she has received from Daka. (1123) Sat changes into saffron garments and sits down on a mat. She raises her life airs to between her eyebrows by the mystic yoga process. Then,
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she meditates on the ery elements, and her body bursts into ame while she is fully concentrated on Lord ivas lotus feet. (2427) Seeing the suicide of the daughter of Daka and his lack of response to it, those attending the sacrice criticize Dakas hard heart and envy. Sats attendants prepare to kill Daka, but Bghu Muni offers oblations into the sacricial re and creates bhu demigods, who attack and drive away Lord ivas followers. (2834)
Texts 13 show how, due to weakness, Sat did not accept the protection of her husbands instruction. A woman should be protected by her father, husband, or grown son, and should be submissive to her protectors. Texts 46 describe Sats arrival and the sacricial arena and the scene that met her. The purpose of sacrice is to please Lord Viu. People in Kaliyuga cannot properly perform Vedic sacrices, and therefore one should perform the sacrice mentioned in stra for this age: nmasakrtana. In texts 723, Sat reproaches her father for his offense toward Lord iva. Lord iva is glorious and is the greatest Vaiava. The greatest persons are those who disregard peoples faults and magnify their good qualities. Lord iva is one such great soul. One who offends a Vaiava, especially one of Lord ivas caliber, will glide down to hell. Ka does not tolerate offenses to His devotees. One should not tolerate hearing a Vaiava blasphemed but should become angry at the offender. In texts 2434 Sat quits her body and Dakas sacrice is disturbed. The purpose of yoga is bodily detachment and elevation toward the Absolute Truth. Dakas envious execution of the sacrice could not result in good for himself or others.
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Chapters Five and Six: Frustration of the Sacrice of Daka and Brahm Satises Lord iva Summary:
Maitreya describes Lord ivas anger on hearing from Nrada of Sats death. Lord iva pulls a hair from his head and dashes it to the ground. A huge demon (Vrabhadra) is created, and Lord iva orders this demon to kill Daka and his soldiers. Vrabhadra, the personication of Lord ivas anger, along with Lord ivas other soldiers, heads toward Dakas sacricial arena, creating a sky-darkening dust storm as they travel. After surrounding the arena, they cause havoc everywhere (5.114) by breaking pots, entering forbidden quarters, extinguishing the sacricial re, and arresting the eeing demigods, as well as Daka and Bghu Muni. Stones are continuously showered down, and all the participants disperse out of fear for their lives. (5.1519) Vrabhadra then tears off Bghus moustache, puts out Bhagas eyes, knocks out Ps teeth, and after knocking out his teeth, beheads Daka with the wooden device used for beheading sacricial animals. Vrabhadra then throws Dakas head into the sacricial re, and with cries of joy, Lord ivas party devastates the arena and sets the whole area on re. They then return to Kailsa. (5.2026) Then the demigods, priests, and other participants at the sacrice explain to Lord Brahm what happened. Neither Brahm nor Viu had attended the sacrice. Brahm explains that the events were a natural outgrowth of Dakas blaspheming and offending Lord iva. Brahm instructs them to approach the powerful iva and beg his pardon. Agreeing, all the members of the sacrice journey with Brahm to Kailsa. (6.18) The atmosphere, vegetation, and natural opulence of Kailsa Hill are striking. Underneath a huge banyan tree, his body smeared with ashes, Lord iva sits upon a deerskin, appearing free from anger. The party sees him sitting with his associates and speaking about the Absolute Truth to Nrada i. (9-38) The sages and demigods headed by Indra then offer their respectful obeisances. Lord iva immediately stands and touches Lord Brahms feet out of respect. Brahm then glories iva as the controller, maintainer, and destroyer of the cosmic manifestation, and states that it was iva who introduced the system of fruitive sacrices followed by Daka. Brahm then asks why an exalted personality like Lord iva needs to kill others, since those who cannot tolerate the fortune of others and who thus speak harsh words to them have already been
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killed. Saintly persons naturally show compassion to bewildered entities, even if they are offensive, and need not show their prowess by counteracting them. Brahm requests iva to show mercy and compassion by taking his rightful share of the incomplete sacrice and by giving Daka back his life, Bhaga his eyes, Bghu his moustache, and P his teeth. He asks that the injured recover and the sacrice be allowed to be completed. (39-53)
In texts 18 Brahm instructs the demigods about the dangers of offending great personalities. iva is a most powerful personality, with full spiritual and material opulence. He is the greatest Vaisnava, and because he is empowered by Lord Viu, he is almost the same as the Lord. Daka, interested only in fruitive gain, offended this great personality. Texts 932 describe Kailsa. Wherever a heavenly atmosphere pervades in the material world, people think of sexual indulgence. Kailsa appears no different. Still, Kailsa is sanctied because of the presence of a great devotee, Lord iva. Texts 3341 describe Lord ivas transcendental activities and position. In texts 4253 Lord Brahm asks Lord iva to forgive Daka and the other participants in the sacrice. Pure devotees accept everything that happens to them as the will of the Supreme and as the Lords benediction upon them. Those who are envious do not need to be killed by the Lords hand but will be killed by their own bad qualities. Pure souls never become angry at offenders, nor do they retaliate against those who commit offenses toward them. Instead, they feel compassion for offenders. The purpose of sacrice is to please Lord Viu. If the demigods are given Viu prasdam from sacrices, they are pleased and the earth becomes prosperous. Therefore, one should perform the sakrtana-yaja and distribute prasdam if one wishes the earth to become prosperous. By these activities, Ka will be pleased and the demigods will automatically be satised.
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Chapter Seven: The Sacrice Performed by Daka Summary:

iva is pacied by Brahms words and explains his own actions. iva explains that he had not taken offense but had acted to correct wrong attitudes. He then agrees to restore Dakas life, but states that Daka must have the head of a goat. He also agrees to adjust or mitigate the injuries to Dakas followers. All present are satised by ivas words, and Bghu invites iva to attend the sacrice. All leave for the arena. When the animals head is afxed to Dakas body, Daka regains consciousness and sees Lord iva standing before him. Dakas heart is cleansed of envy and, in a choked voice, he tries to praise iva. But he cannot, because he now remembers his daughter Sats death. With great effort he checks his lamentation and offers prayers (112) praising ivas mercy in punishing him, an act that protects the brhmaas and their regulative principles by underlining the nature of religious principles. Daka also explains that the punishment he has received from iva has stopped him from going to hell for his offense and lack of appreciation for ivas position. (1316) After being pardoned by Lord iva, and with Lord Brahms permission, Daka begins the sacrice. As soon as Daka offers claried butter into the re with the appropriate Yajur-veda mantras, eight-armed Viu appears, seated on Garua and looking most effulgent and gorgeous. All present fall at His feet and prepare to offer prayers according to their individual realizations. (1725) Daka glories Lord Viu as always transcendental; the priests acknowledge their ignorance about the Lord as they pursue their Vedic rituals; the assembly members glorify the Lord as the shelter from troubled material life; Lord iva explains that his consciousness is always xed on the Lords lotus feet and that he has learned compassion and forgiveness from the Lord; Bghu Muni requests that the Lord forgive the offenses illusioned jvas commit in their ignorance; Lord Brahm explains that no one can understand the Lord by any material method; Indra appreciates the Lords form as suitable for punishing the demons who trouble the devotees; the priests wives request the Lord to purify the sacricial arena by bringing the dead animals back to life; the sages glorify the Lords detachment; the siddhas reveal that their minds are always absorbed in the Lords nectarean pastimes (which bring as much pleasure as merging into the Absolute); Dakas wife prays that the Lord
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will be pleased by the sacrice; the Lokaplas acknowledge that the Lord is beyond material sense perception; the mystics appreciate that the Lord is nondifferent from the Supersoul and that He is inclined toward His devotees (they also state that He is beyond the material creation and possesses spiritual variety); the Personied Vedas glorify the Lord as transcendental and beyond the mode of goodness; the re-gods explain that the purpose of all yaja is to please the Lord; the demigods pray to the Lord as existing beyond the devastation; the Gandharvas glorify the Lord as the Supreme great, adding that all greatness springs from Him; the Vidydharas glorify the Lords pastimes as being so potent that hearing them frees a soul from illusion; the brhmaas recognize the Lord as the personication of sacrice (Varha), and pray that the sacrice can now be completed due to the Lords presence, for even the Lords holy name removes all obstacles. (2647) After Viu is gloried, Daka again begins the sacrice. Maitreya explains to Vidura that although Viu is the actual enjoyer of the results of all sacrices, as the Supersoul He is already satised by His share. The Lord explains to Daka that He is that Lord, and that He creates, maintains, and destroys the cosmic creation through His differently named energies. No one is independent of Him, and the devotees understand this. Knowing all to be separate but one allows one to achieve peace. After hearing His instructions Daka then worships Viu, then separately worships Brahm and iva. He then completes the sacrice, satises everyone, and feels fully satised. Daka is then blessed by the demigods. Maitreya tells Vidura that Sat later takes birth as the daughter of the Himalayas and again marries Lord iva. Maitreya explains that he heard the story of the Daka yaja from Uddhava, and blesses all who hear the story with faith to be cleared of all material contamination. (4861)
In texts 112 Lord iva explains that he was not angry at anyone but acted only to correct wrong mentalities. In texts 1317 Daka shows how, having offended a Vaiava, one should willingly accept as mercy whatever punishment he is given, because this both corrects him and neutralizes his offenses.
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Texts 1847 describe Lord Viu as the supreme, transcendental Lord. Each category of sacricial participant offers prayers and honors the Lord, as described above in the Summary to this chapter. Lord Viu is the worshipable master of Lord iva and all the demigods; He is the master of all living beings. Although each soul has its own realization of the Lords position and may glorify Him from its own perspective, no one can, in fact, know Him completely. Texts 4861 explain that Lord Vius pleasure is the goal of all Vedic sacrices. Sacrices performed in other ages were meant to please the Lord. In this age, the only effective sacrice is the sakrtana-yaja. While Lord Brahm and Lord iva recognize their subordination to Lord Viu, understanding Him to be the Supreme Godhead, they are also considered nondifferent from Him. On the absolute level, nothing is different from the Lord (acintya-bhedbheda-tattva).
Chapter Eight: Dhruva Mahrja Leaves Home for the Forest Summary:
Maitreya tells Vidura that some of Brahms sons, such as Nrada, remain celibate brahmacrs. He also mentions that during creation, Brahm gave birth to Adharma (Irreligion), and from Irreligion, whose wife was Falsity, came My (Cheating) and Dambha (Blufng). From these two were born Greed and Cunning, and from them, Anger and Envy, who gave birth to Kali and his sister, Harsh Speech. From Kali and Harsh Speech appeared Death and Fear, who combined to produce Excessive Pain and Hell. These, Maitreya explains, are the causes of devastation. (15) Maitreya then continues his description of Svyambhuva Manus sons, Uttnapda and Priyavrata. Uttnapda ruled as king and had two wives, Suruci and Sunti. Suruci was his favorite. Suntis son was Dhruva. As Surucis son Uttama is sitting on his fathers lap, Dhruva tries to climb up beside him, but Suruci speaks proudly before the king, informing Dhruva that he will have to worship Nryaa, die, and be born from her womb before he is qualied to sit on his fathers throne. Dhruvas father does not protest, and Dhruva becomes angry. Trembling, he seeks out his mother.
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When Sunti hears what has occurred, she also burns with grief. Sunti requests Dhruva to not wish ill for others and, accepting Surucis words, worship the lotus feet of the Supreme Personality of Godhead. Citing Brahm and Svyambhuva Manu as examples of those who attained success through the Lords mercy, Sunti implores Dhruva to worship the Lord with devotion and thus mitigate his distress. After deliberate consideration, Dhruva leaves the palace to seek out Lord Nryaa. (624) Hearing of these events, Nrada Muni meets Dhruva and tests his determination, asking him to go home, remain tolerant, and not attempt the difcult mystic process of satisfying the Lord. (2534) Dhruva Mahrja acknowledges the propriety of Nradas instructions, but admits his inability to follow them. Dhruva then requests Nrada to teach him how to achieve his desire of attaining the most exalted position in the universe. (3538) Nrada instructs Dhruva to completely absorb himself in devotional service, despite his desire for material gain, by going to Madhuvana, Vndvana. He tells him to meditate on the beautiful form of the Supreme Lord by practicing mystic yoga. Nrada then gives Dhruva the twelve-syllable Ka mantra o namo bhagavate vsudevya, along with instructions on how to engage in worship. He assures Dhruva that his desires will be fullled if he strictly follows the process he is receiving. (3961) Dhruva offers Nrada his obeisances and starts for Madhuvana. Meanwhile, Nrada visits King Uttnapda, hears Uttnapda describe his own cruel behavior toward Dhruva, and assures the king that Dhruva is being protected by the Lord. He also tells the king of Dhruvas greatness. (6270) Dhruva arrives in Madhuvana and begins the process Nrada has given him. He worships the Lord, fasts, practices pryma and sense control, and after ve months, captures the Supreme Lord in his heart. He becomes so powerful that he chokes the universal breathing and causes the demigods to seek Lord Haris shelter. The Lord informs the demigods of Dhruva Mahrjas austerities and assures them of their safety. (7182)
Texts 15 explain that Lord Brahm creates both good and bad. Devastation takes place because of irreligion.
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In texts 623 Sunti admits that there is no solution to ones grief other than taking shelter at Lord Kas lotus feet. To achieve the result one desires, even if that result is material, one should worship Ka with one-pointed attention. One should not be diverted by anything, and one should not worship the demigods. One should also give up all envy toward others when worshiping the Lord. Texts 2434 explain that one should remain equipoised in the face of ones suffering, because ones suffering is caused by ones own karma and not by those who deliver it. The Lord will always help those desiring to approach Him, just as He sent Nrada Muni to show Dhruva Mahrja compassion. In texts 3538 Dhruva explains that he is incapable of following Nradas instructions because he is a katriya. He asks for an honest path to follow to achieve his goal. Even one with material desires is not barred from worshiping the Supreme Personality of Godhead. Texts 3962 describe the process of devotional worship Nrada prescribed for Dhruva Mahrja. One should practice the essence of yogameditation on the Supreme Personality of Godheadby chanting the Lords holy names and meditating on His beautiful form. Living in a holy place such as Madhuvana brings one closer to the Lord. Texts 6370 explain that one who practices devotional service is never unprotected. Texts 7182 describe Dhruvas concentrated practice and the success he achieved. We should be determined to execute devotional service exactly according to the spiritual masters order. We should be determined, as Dhruva Mahrja was, to complete our devotional activities in this lifetime. All concessions have been made for us in this age by Lord Caitanya, and if we simply follow His process, we will achieve perfection.
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Chapter Nine: Dhruva Mahrja Returns Home Summary:

Maitreya tells Vidura how after assuring the demigods, the Lord mounts Garuas back and travels to Madhuvana to see His servant Dhruva. Dhruva Mahrjas meditation breaks when the Lord appears before his eyes, and to help young Dhruva express suitable prayers, the Lord touches him with His conch. Inspired by the Lords touch, Dhruva, overwhelmed with love, glories the Lord (14). Dhruva rst speaks about how the bliss of hearing the Lords glories is far above the happiness experienced in Brahman realization. The happiness one experiences from hearing ka-kath has no comparison among heavenly delights. Then Dhruva glories the powerful process of associating with the Lords devotees and hearing from them about the Lord. Such association helps one become detached from matter and delivers one from death. After glorifying the Lord as the fully opulent creator, the Supreme Brahman, and the supreme benediction, Dhruva, aware of how paltry his own material desire is, glories the Lords pure devotional service as the supreme goal and ultimate benediction. (517) The Lord congratulates Dhruva and tells him that he will fulll Dhruvas desire for the greatest kingdom. He then awards Dhruva the polestar, rulership over the earth, material happiness, and ultimately, residence in His own abode. Lord Viu then leaves (1826) and Dhruva, shamed, realizes that his misfortune was caused by both his material desires and his enmity toward his stepmother. He also realizes that his material desires and his envy have blocked him from immediately achieving the Lords lotus feet. He repeatedly sees how he was illusioned. Although he saw the Lord personally and was thus able to have his spiritual desires fullled, he achieved only the greatest material kingdom. (2735) (Maitreya then praises Viduras pure devotional service and satisfaction with serving the Lord. [36]) Uttnapda is overwhelmed with joy when he hears of Dhruvas return. The king, his two wives, and Uttama leave the palace in a procession to greet Dhruva. When the king embraces Dhruva, who had been touched by the Lords lotus feet, he and others are able to see that the boy has changed. Dhruva offers respects to his father and both queens, and has a brotherly exchange with Uttama. Queen Suntis grief is removed as she embraces her son, and all praise Dhruva as he enters the decorated
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city. Dhruva Mahrja thereafter lives in his fathers palace, which is as opulent as heaven, and when King Uttnapda sees that Dhruva is fully mature, he renounces his kingdom and goes to the forest after installing Dhruva Mahrja as emperor. (3767)
Texts 15 describe Dhruvas darana with the Lord. As Dhruva became fully aware of all Vedic conclusions only after being touched by the Lord, so we need to receive the Lords mercy if we are to understand Him. Everything we offer must be made of bhakti, of the internal energy. Nothing made of the external energy can satisfy the Lord. We are changed by coming in contact with the internal energy. In texts 610 Dhruva explains how people worship the Lord for sense gratication, which is available anywhere, because they do not understand true spiritual happiness. Only those in my worship the Lord for sense gratication, which is available even in hell. Ka is the controller of the material and spiritual energies, and He can award freedom from birth and death. Texts 1112 explain that soul makes Ka conscious advancement by associating with devotees and hearing the Lords glories from them. One can neither attain devotional service nor relish it without Vaiava saga. In texts 1317 Dhruva Mahrja glories Lord Vius position as the Supreme. In texts 1828 Lord Viu awards Dhruva his desires. Bhakti is the greatest award and most desirable benediction. In texts 2936 Dhruva laments the material desires with which he approached the Lord, and Maitreya praises Vidura for his pure devotion. After Dhruva saw the Lord and had his desires fullled, he became ashamed and morose because (a) the Lord had awarded him the spiritual world without his having desired it. He appreciated the Lords
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kindness; and (b) his darana with the Lord had freed him from all material desire, especially from his vengeful attitude. He was therefore ashamed of having had impure desires so far from the proper desires expressed by pure devotees. Texts 3767 describe Dhruvas triumphal return to the palace and his life afterwards. Dhruva was changed by his contact with the Supreme Lord, and everyone who met him after that offered respect to him. When Ka becomes pleased with a devotee, all other entities are also pleased with that devotee.
Chapter Ten: Dhruva Mahrjas Fight with the Yakas Summary:

Maitreya tells Vidura that Dhruva and his two wives produce children. Later, Uttama, Dhruvas younger brother, is killed by a Yaka in the Himalayas. In anger, Dhruva sets out for Alakpur, the Yaka capital. Challenging the Yakas to a ght, Dhruva blows his conchshell. The Yakas respond by attacking. Dhruva Mahrja, however, is too powerful for them. The Yakas shower Dhruva with arrows and other weapons, but Dhruvas powerful arrows kill many Yakas and cause those remaining to ee. Using magic, the Yakas create dust storms, lightning, and a rain of blood, pus, and stool. Mountains and weapons fall from the sky, and erce animals appear, threatening to devour Dhruva. The ocean then appears in a frightening form. When the sages see Dhruva overwhelmed by Yaka magic, they assemble and offer Dhruva encouragement, reminding him of the power of the Lords protection through His holy name. (130)
Texts 130 explain that a devotee can be saved from all difculties, especially the difculty of having to cross the insurmountable ocean of death, by chanting the Lords holy name, the Hare Ka mahmantra, at the time of death. Sages and demigods also protect devotees in difculty.
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Chapter Eleven: Svyambhuva Manu Advises Dhruva Mahrja to Stop Fighting Summary:
Maitreya explains how after hearing the sages encouragement, Dhruva shoots his nryastra, ending the Yakas magic and killing many of the Yakas. Then the remaining Yakas gather their strength and attack Dhruva, but Dhruvas arrows cut them to pieces. (15) Out of compassion for the Yakas, Svyambhuva Manu then approaches his grandson, Dhruva, and asks him to stop his irreligious killing. After all, the Yakas are sinless and not offenders. Manu admonishes Dhruva not to indulge in unnecessary anger; nor should he identify the body as the self. Both of these are forbidden for those practicing devotional service. Manu reminds Dhruva that he is headed for the Lords abode and that his life is already successful. He should thus live his life in an exemplary fashion. Manu also reminds Dhruva that the Lord is pleased by a devotees gentle dealings and that one becomes happy by pleasing the Lord and by nothing else. (614) Manu then explains that the Lord is the remote cause of everything, even though He is untouched by matter. It is the Lord as time who kills, even though the Lord is free from death. As time, He is neutral to all, but through time all are awarded the results of their karma. No one can know either the Lord or His plan. Manus point is that it was the Lord as time, not the Yakas, who killed Dhruvas brother. Dhruva should surrender to the Lords will, because everything is under His control. (1527) Manu next encourages Dhruva to forget his illusory concepts of I and mine. Controlling his anger, which is a great enemy for those on the spiritual path, Dhruva should serve the Supersoul living in everyones heart. Manu then informs Dhruva that the killing of so many Yakas has disturbed Lord ivas brother Kuvera, and Dhruva should pacify Kuvera so that his wrath does not affect Dhruvas family. After instructing Dhruva, Svyambhuva Manu then returns to his home. (2835)
Texts 12 mention that Dhruva uses the Lords weapon (nryastra) to dispel illusion.
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The weapon Ka gives us in this age is the constant chanting of the Hare Ka mantra. One who chants it continuously becomes fully surrendered to Ka and dispels all misunderstanding. Texts 314 explain that one should not engage in material activities based on the understanding of the body as the self. One should act only to please the Lord. Texts 1522 explain that the Supreme Lord is the cause of all causes, including the cause of creation, maintenance, and destruction. As time, the Lord forces material activities forward. One should focus his attention on the Lord, the remote cause of all, and not become entangled in intermediate causes. That is Ka consciousness. Text 23 explains that one can understand the Absolute Truth only by surrender to Ka and by studying stra under the spiritual masters guidance. One cannot understand the Absolute Truth by mental or intellectual efforts. Texts 2435 explain that the Lord controls everyone. By constantly hearing about Ka, one should focus his attention on Him. One should surrender at His lotus feet and thus free himself from anger, bodily identication, attachment, and all other entanglements.
Chapter Twelve: Dhruva Mahrja Goes Back to Godhead Summary:

Maitreya tells Vidura that Dhruvas anger subsides when he hears Svyambhuva Manus instructions, and he stops killing Yakas. Hearing of Dhruvas decision, Kuvera appears to Dhruva, who greets him with folded hands. Kuvera, speaking philosophy similar to what Manu spoke, explains that it is the Lord as time who has killed both Uttama and the Yakas, and that bodily consciousness causes birth and death. Kuvera then requests Dhruva to engage in the Lords devotional service, for only the Lord can deliver one from birth and death. Then Kuvera asks Dhruva to
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take a benediction, and Dhruva asks Kuvera to bless him with uninching faith in and remembrance of the Supreme Personality of Godhead, so that he can cross the ocean of nescience. Kuvera is pleased and happily offers Dhruva this benediction. Kuvera disappears and Dhruva returns home. (19) At home, Dhruva Mahrja performs sacrices to please the Lord and rules and protects his citizens as if they were his children for thirtysix thousand years. Then he hands over charge of his kingdom to his son. He understands that the material manifestation is like a phantasmagoria, for it has been created by the Lords my. Dhruva thus retires, renouncing his kingdom, and goes to Badarikrama. (1016) There, Dhruva Mahrja puries his senses, practices aga-yoga, and by focusing his mind on the Deity, enters ecstatic trance and is liberated. An airplane descends from Vaikuha to take Dhruva to the Lords kingdom. Two of the Lords associates, Sunanda and Nanda, remind Dhruva of his past austerities and welcome him aboard. Dhruva then performs his regular duties. Then, as he boards, he steps on the head of death. Dhruva then remembers his mother, Sunti, and sees that she is already on a plane, proceeding to Vaikuha ahead of him. The airplane makes its way to Vaikuha, and as it travels, demigods shower owers. Thus Dhruva achieves the polestar, Viuloka, the eternal planet in the universe around which all other planets circumambulate. (1739) Maitreya then glories Dhruva Mahrja by repeating three verses that Nrada Muni once spoke to glorify Dhruva. He also describes to Vidura the potency of hearing this narration and the incredible benets accrued. (4052)
In texts 15 Kuvera repeats Svyambhuvas instructions. Ka is ultimately the cause of everything in this world, even of killing, and one should therefore renounce the bodily concept of life. The bodily concept separates living entities from one another due to their ignorance of the soul and the Supreme. As parts of Ka we should serve Him. Texts 69 illustrate that one should seek benedictions only in relation to ones Ka consciousness.
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One should take shelter only of Ka, because He alone can award freedom from birth and death. Texts 1034 explain that the Lord controls everyone. Pure devotional servicewhen one serves simply to please the Lordattracts Kas attention and inspires Him to arrange for His devotee to journey to His own glorious abode. Texts 3541 describe the position Dhruva Mahrja attained. Because Dhruva Mahrja performed such great austerities in devotional servicethat is, simply to please the Lordhe attained a position more exalted than any king, brhmaa, Vedntist, or rjari had ever attained. (Text 41 summarizes the rst verse Nrada Muni spoke glorifying Dhruva Mahrja in the assembly of Pracets.) In texts 4252 Nrada continues to glorify Dhruva Mahrja and Maitreya offers a phala-ruti. One conquers the unconquerable Ka by loving Him. This love is developed by following the instructions of ones spiritual master and by hearing about the Lord from guru and sdhus. (Text 42 summarizes the second verse Nrada Muni spoke to the Pracets in glorication of Dhruva Mahrja.) One can go the spiritual world after this one lifetime if one is as serious and sincere as Dhruva Mahrja. Such sincerity pleases ones guru, and one then receives his blessings. (Text 43 summarizes the third verse Nrada Muni spoke in the Pracets assembly in glorication of Dhruva Mahrja.)
Chapter Thirteen: Description of the Descendants of Dhruva Mahrja Summary:

Vidura asks Maitreya about the identity and history of the Pracets, as well as about Nradas glorication of the Supreme Lord in their assembly. Maitreya thus begins discussing Dhruva Mahrjas descendants, beginning with Utkala, who chooses not to become king, down several generations to Mahrja Aga and his bad son Vena. Venas character is
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so abominable that Mahrja Aga renounces his kingdom and goes to dwell in the forest. Vena is later cursed by the sages and dies. After churning Venas body, the sages serve Lord Viu by helping Him to make His advent as Pthu Mahrja. (120) In reply to Viduras question about Vena, Maitreya then tells how Mahrja Aga performed a sacrice to produce a child. But Agas wife Sunth is the daughter of death personied. Later Sunth bears a son, Vena, whose character is as irreligious as his maternal grandfathers. Even in his childhood the boy is cruel, and Mahrja Aga becomes more and more aggrieved. Gradually, Venas irreligiousness causes Aga to become detached from family and kingdom and leave home unseen by anyone. The citizens search for their king, but when they cannot nd him, they approach the sages for a solution. (2149)
As the story is told throughout the chapter, one comes to understand that bad karma (in the form of a bad son, chronic disease, or any other suffering) is actually a blessing if it gives birth to material detachment.
Chapter Fourteen: The Story of King Vena Summary:

Fearing that the state will be overrun by thieves and other criminals, and that people would therefore fall into animalistic life, the sages enthrone Vena despite his disqualications. Vena is such a strict king that he easily removes the threat from criminals, but he himself is proud and considers himself the all-in-all. Therefore, he stops all sacrices and effectively strangles brahminical culture. After considering what is proper, the sages decide to speak to the king, and do so humbly, trying to convince him to follow santana-dharma. Supporting devotional activities directed to God, the sages tell Vena, will benet both himself and his citizens. (123) King Vena, however, criticizes the sages for worshiping demigods, saying that instead they should worship the king. It is the king, he says, who maintains the sages, and Vena equates himself with the Supreme Lord. The sages rst become brokenhearted upon hearing his words, then angry. They kill Vena with mantras because he has blasphemed the Lord.
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Sunth preserves her sons body in oil. (2435) The sages immediately notice an increase in criminal activity, since the country is now kingless, and they determine that although they are neutral, they are duty-bound to protect the citizens. They decide to maintain Mahrja Agas powerful line, because those who have come in the line, with the exception of Vena, have been godly kings. To accomplish this they churn Venas thighs and produce a crow-black man with reddish hair, who assumes and clears Venas sinful reactions. (3646)
Texts 112 describe the ascension of Vena to the throne, his pride and cruelty, and his forbidding of Vedic sacrice. Sages are responsible to society to ensure that the king is suitable and rules his citizens in such a way that they can make spiritual progress. Still, unless circumstances are dire, they should avoid taking part in politics but should encourage a spiritual atmosphere by hearing and chanting Kas names and pastimes. In texts 1322 the sages instruct Vena about the duties of a pious king. The citizens progress when they engage in the duties of their particular varas and ramas as these are described in stra. They should also worship Ka with the results of their work. The kings duties are as follows: to exemplify a religious life, to ensure that the citizens are pleasing the Lord by their duties, and to protect the citizens and their property from criminals and from exploitative government ofcials. Texts 2330 further describe Venas pride and his pretension to universal supremacy. Texts 3141 describe the sages reaction to Venas words. The point that sages have a social responsibility is again stressed. Those brhmaas who neglect the people will nd their knowledge and spiritual power diminishing. Texts 4246 describe Bhukas birth and his assumption of Venas sinful reactions.
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Chapter Fifteen: King Pthus Appearance and Coronation Summary:

After Bhukas appearance, the sages churn Venas arms. From that churning a male and female couple appear, whom the sages recognize as plenary expansions of the power of Viu (Pthu) and of the goddess of fortune (Arci). The sages, as well as residents of the higher planets, then glorify King Pthu. Lord Brahm, upon his arrival at the scene, views the auspicious signs on Pthus body and understands him to be a partial representative of the Lord. Pthu and Arci are then crowned, and the demigods, oceans, mountains, and other beings each present them with suitable gifts. As the professional reciters and poets are about to glorify Pthu, he stops them, stating that their praise is meant for the Lord. Aside from this, Pthu Mahrja tells them that he has not yet done anything praiseworthy, so their glorication is not appropriate. (126)
Texts 126 describe Mahrja Pthus appearance. One should not be accepted or praised as an incarnation of the Lord without possessing the specic symptoms of the Lord and without performing incredible activities that only the Lord or his empowered representative can perform.
Chapter Sixteen: Praise of King Pthu by the Professional Reciters Summary:

The reciters hear Pthu Mahrjas sweet and humble words, but following the sages instructions, they praise Pthu by rst expressing their inability to properly glorify him. (13) They then enumerate the qualities he will possess as an ideal king. Pthu Mahrja will engage all of his citizens in religious principles, maintain the demigods and the earth, distribute his mercy equally, be tolerant, supply rain, enhance the peace of all living entities, be expert at appropriate hidden dealings,
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be unconquerable, be all-knowing yet neutral in his kingdom, be inuential (accepted by all his citizens), and be a determined protector of brahminical culture. He will give shelter to those who depend on him, be respectful toward women, serve Vaiavas, associate with liberated souls, and chastise the impious. (419) The reciters also describe how Pthu will travel around the globe, will receive the respect of all, will have no competitor, and will become as reputable as the Supreme Personality of Godhead. He will milk the earth and break hills to make agriculture easier. He will cause all the thieves and rogues to hide, perform one hundred horse sacrices, although Indradeva will steal the horse from the one hundredth. He will receive transcendental instructions from Sanat-kumra and hear the glories of his magnanimous activities sung by all. (2027)
Texts 13 illustrate that even though one is unqualied, one should nevertheless attempt to glorify the Lord. Although the Supreme Lord is unlimitedly glorious, and although no one is capable of glorifying the Lord adequately, a devotee should nevertheless glorify the Lord with the prayers and understanding he has gained from the disciplic succession. This will please the Supreme Personality of Godhead, especially when ones words are offered with devotion. Texts 427 describe Mahrja Pthus exalted characteristics. One must possess exalted qualities in order to rule the earth properly. From the reciters we can understand some of a kings responsibilities: he must engage his citizens in religious principles, including the performance of yajas meant to satisfy the Lord; he must protect his citizens as if they were his children; he must be an expert diplomat and willing to mete out justice equally; he must protect brahminical culture, truth, and women; he must serve Vaiavas, associate with the liberated, and love all beings as he would himself; he must be powerful and heroic, take instructions from a spiritual master, and eradicate his citizens miseries.
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Chapter Seventeen: Mahrja Pthu Becomes Angry at the Earth Summary:

Maitreya next describes how Pthu Mahrja rewards the reciters and satises the brhmaas, the other caste leaders, and others. Vidura asks about Pthu Mahrjas pastimes mentioned by the reciters. Vidura praises the effect of hearing about Pthu Mahrja, an incarnation of the Lords potencies. (17) Maitreya is inspired by Viduras questions and tells him how Pthus citizens approach Pthu because they are starving. Pthu takes up his bow and aims an arrow at the earth, who takes on the form of a cow and ees. But Pthu Mahrja, with bow and arrow in hand, chases the earth until she surrenders. The earth pleads with Pthu for mercy, as she asks him who will maintain the citizens should he destroy her. Pthu Mahrja replies that the earth does not deserve mercy, because she has accepted her share of sacricial offerings but has kept all the food grains hidden within her. Pthu Mahrja then threatens to kill the cow with his arrows and feed her esh to his hungry citizens. Pthu resembles anger personied and prepares to kill the earth for her selshness, promising to personally uphold the earths population by his mystic power. The earth trembles and surrenders. With folded hands she explains the reasons behind her behavior. (828) The earth prays, rst stating that Pthu is transcendental and not bewildered by illusion although his potency is spread throughout the creation. Pthu Mahrja is her creator, and now she asks to know where she should take shelter. She then asks why the supreme protector of religious principles is so eager to kill her, although she is in the shape of a cow. The earth then glories the Lord as the origin of everything created, the cause of all causes, the Supreme Personality of Godhead, who as Varhadeva once protected her, and by whose energy she was created. The earth then states that the Lords activities appear wonderful and contradictory. (2936)
In texts 18 Vidura inquires about Mahrja Pthus activities and Maitreya becomes inspired to respond.
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Topics about the Supreme Lord, His incarnations, and His devotees are called ka-kath. Hearing and speaking ka-kath lls one with spiritual energy. Texts 913 illustrate that the kings prime responsibility is to ensure that his citizens have sufcient food. Texts 1428 further describe the kings duty in protecting his citizens. Mahrja Pthu refers to the earths lack of compassion in not trying to help the starving population. In texts 2936 the earth takes shelter of Mahrja Pthu and reminds him that he previously rescued her in his form as Varhadeva. All living entities are ultimately dependent on Ka.
Chapter Eighteen: Pthu Mahrja Milks the Earth Planet Summary:

Maitreya then explains how Mahrja Pthu remains angry and the earth speaks further. She explains that the sages have given the proper methods for how to obtain ones necessities from the earth. But the nondevotees have been selshly using the grains meant for sacrice, and the rascal kings have not been punishing them. Thus the earth has been keeping the grains within herself. But the grains are deteriorating. The earth asks Pthu to please use the correct process (involving a calf, milkman, and pot) to milk the grains from her while she is in the form of a cow. (111) Mahrja Pthu accepts her offer and makes proper arrangements for the grains and herbs to be milked from the earth. Following his example, sages, demigods, Daityas, the residents of the upper planets, Yakas, snakes, four-legged animals, trees, and humans all milk the earth and fulll their particular desires. (1226) Mahrja Pthu is then satised with the earth, for she has proposed a practical solution to the problem of feeding the citizens. To help her produce adequate food, she asks Mahrja Pthu to level her surface with his bow. He then organizes various residences to be used for the different citizens and animals, and thus creates the science of residential planning. (2732)
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In texts 110 the earth explains that some living beings have been misusing her bounty. One can be happy and successful materially and spiritually only if one follows the Vedic systems according to the instructions of sages. The Vedic system is designed to help those who still desire sense gratication make gradual spiritual advancement. Texts 1113 explain that material opulence is meant to be offered to Ka for His satisfaction, not for our personal sense gratication. One who does not have a service attitude when in contact with material opulence has the mentality of a thief. When the thiefs mentality is dominant among the citizens and the government does not check it, then the earth will withhold her opulence. The government must follow standard yajic processes in order to inspire the earth to produce lifes necessities. Texts 1428 describe the yajic process and how each type of living being milked the earth for its food. The earth can maintain all living entities if they follow the proper stric processes. Texts 2932 explain how Mahrja Pthu leveled the earths surface and designed the rst cities.
Chapter Nineteen: King Pthus One Hundred Horse Sacrices Summary:

Pthu Mahrja begins to accomplish his goal of performing one hundred horse sacrices. Indra nds this intolerable, because he has become famous as the only one who has completed one hundred such sacrices. He does not want Pthu to try to equal him. As Mahrja Pthu begins to perform his sacrices, Lord Viu appears, followed by the chief demigods and their followers. As the number of sacrices increases, Mahrja Pthus opulence is enhanced by the Lords mercy, for the land begins to reciprocate with his sacricial offerings. (110)
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Indradeva, invisible to all and lled with envy, then steals the horse meant for the one-hundredth sacrice. When Pthu Mahrjas son hears of Indras deed from Atri Muni, he angrily follows Indra to kill him. But Indra is dressed as a sannys, and uncertain, Mahrja Pthus son does not kill him. When he returns, however, Atri Muni sends him out again to kill Indra for impeding the completion of the sacrice. This time Indradeva becomes fearful and gives up both his false dress and the horse, which Pthu Mahrjas son returns to the sacrice. Indradeva then covers the sacricial arena with a dense darkness and again steals the horse. Atri Muni points this out to Pthu Mahrjas son, now named Vijitva, who again chases Indra and again does not kill him, seeing him dressed as a holy man. Atri Muni yet again instructs Vijitva to kill Indra, and Indra again gives up both his dress and the horse. In this way, Indra introduces various forms of false sannysa. Because Indra introduces these falsities, Pthu Mahrja himself decides to kill him. (1126) The priests and sages request Mahrja Pthu not to kill Indra, but suggest they call him by mantra and cast him into the sacricial re. Lord Brahm, however, forbids them to do so, reminding them of Indras position as one of the Lords chief assistants and thus as good as the Lord. Brahm requests Mahrja Pthu to stop at ninety-nine sacrices, because Indras envious attitude is causing Indra to introduce irreligion. Neither does Mahrja Pthu need to perform the sacrices to ensure his lifes success. Brahm then reminds Pthu that even demigods have anarthas, and that Mahrja Pthu has made his advent in order to protect religious principles, not increase irreligionsomething that would continue to happen if Indra kept trying to stop the one-hundredth sacrice. Pthu Mahrja agrees to abandon his one-hundredth sacrice and affectionately makes peace with Indra. The demigods and brhmaas, satised by Mahrja Pthu, give him their heartfelt blessings. (2742)
Texts 110 describe Mahrja Pthus sacrices. Mahrja Pthu was so devotional that Lord Viu Himself attended his sacrices. The Lord is pleased when sacrices are performed according to the prescribed method. When this is done, the earth abundantly produces all the necessities required by living
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beings. Due to envy, Indra could not tolerate the progress of [Pthu Mahrjas] opulence. Mahrja Pthu is both an incarnation of Viu and a devotee of Viu. Texts 1125 describe the various types of irreligion introduced by Indradeva out of his envy of Mahrja Pthu. Texts 2629 illustrate that it is the kings duty to stop irreligious activityincluding all activities that appear in the guise of religion but which cheat the people. In texts 3042 Mahrja Pthu makes peace with Indra by agreeing not to perform his one-hundredth sacrice. The purpose of sacrice is to please Lord Viu, not to increase irreligion. Therefore Mahrja Pthus humility allowed religious principles to be maintained. In this age the only recommended sacrice is the sakrtana-yaja.
Chapter Twenty: Lord Vius Appearance in the Sacricial Arena of Mahrja Pthu Summary:
Lord Viu then appears in Pthu Mahrjas sacricial arena with Indra. Pleased with the king, Lord Viu then requests him to forgive Indra, saying that an advanced soul forgives because he knows the difference between the soul and illusion. The Lord adds that one should engage himself in His service, unaffected by the modes of nature. (18) One should do his duties without attachment to the results, in devotion, and thus become satised. One will then be able to see with equal vision, and can thus differentiate between the body and the self. This is liberation. The devotees who love Ka are not bothered by happiness or distress. Lord Viu then tells Pthu Mahrja His desire: that the king rule with steady consciousness and protect all his citizens. (913) Lord Viu then informs Pthu Mahrja of the reactions incurred by kings according to the modes in which they rule. And by ruling according to the instructions of sages, Mahrja Pthu will soon see the four
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Kumras. The Lord then requests Pthu Mahrja to accept a benediction, as He is pleased with the exalted qualities Pthu expressed during his sacricial performances. Without such qualities, no one is able to please the Lord through sacrice. (1416) Pthu Mahrja accepts Lord Vius instructions, and Indra, who had arrived with Lord Viu, falls at Pthus feet to beg forgiveness. Pthu Mahrja immediately embraces Indra and gives up his anger. Then he worships the Lords lotus feet, gazing at Him with tear-lled eyes. Pthu Mahrja then speaks his prayers. (1723) In asking for a benediction, Pthu Mahrja does not ask for anything material. Nor does he ask to merge into the Lords existence. Rather, he asks for a million ears to hear the Lords glories from His pure devotees so that he can remember his relationship with the Lord. To hear from pure devotees is the only benediction he requests, knowing that it will further x him in Vaiava association. Pthu Mahrja then asks for service and for the Lords mercy. He concludes his request by petitioning the Lord to refrain from offering him material benedictions. Rather, Pthu asks the Lord to give him whatever the Lord thinks best, as a father does for his son. (2431) The Lord blesses Mahrja Pthu with pure devotional service and requests the king to always carry out His orders. Pthu Mahrja then worships all present, and they also leave, following Lord Viu. Pthu Mahrja offers his obeisances to the Lord and goes home. (3238)
Texts 112 explain that when one performs sacrices and prescribed duties according to his position in varrama, not for fruitive results but with detachment and a desire to give the Lord pleasure, one comes to the Brahman platform of knowledge. On this platform, one clearly understands the soul as different from the body. From there one can begin to understand the Lord. This is the proper way to attain jna and the transcendental platform, not by renouncing work. Texts 1316 explain that with detachment, a king should give pleasure to Lord Viu by dutifully performing his prescribed duty of protecting the citizens and inducing them to become Ka conscious.
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Texts 1725 illustrate that when the Lord is pleased with His devotee, He wants the devotee to accept some benediction from Him. Neither the material opulence awarded by ones karma nor merging into Brahman are worthy requests to make of the Lord. Rather, a devotee wants only to hear Kas glories spoken by pure devotees. One may remain in his position, but if he hears from pure devotees, he will awaken his dormant love for Ka and gradually become perfect. Thus it is proper for a devotee to desire to hear about and serve the Lord. Texts 2838 show that a pure devotee desires only to surrender to his Lord and to serve Him as He desires. A devotee desires neither material benediction nor liberation. Only by rendering service to the Lord with such purity can a devotee cross beyond my.
Chapter Twenty-one: Instructions by Mahrja Pthu Summary:

Mahrja Pthu returns to his city, which is decorated for his arrival, and is greeted by all the citizens. He blesses both the important citizens and the commoners. Mahrja Pthu is the greatest soul; he performed wonderful deeds and at last attained the Lords lotus feet. (17) Sta Goswami then tells aunaka i how after hearing about Mahrja Pthu, Vidura worships Maitreya with submission and asks him to speak further about the king. (810) Maitreya next describes a sacrice Mahrja Pthu performs during his opulent and powerful reign. The king rst greets all the important guests, then sits down to be initiated for the sacrice. His body is beautiful, and he glances at the assembly members before speaking his personal realizations about the Absolute Truth for their benet. (821) Mahrja Pthu explains that it is his royal responsibility to ensure that all his citizens are properly engaged according to varrama-dharma, and that as king he shares in the karma of all his subjects. He therefore requests them to be kind to him by willingly following Vedic injunctions while always thinking of the Lord. (2226) The Supreme Lord exists, for it is obvious that a supreme controller is awarding the fruits of our
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activities. All great souls accept the Lords existence as truth. Even the inclination to serve Him cleanses the heart and brings elevation to the mind, liberating one from material existence. One should thus serve Him with devotion through ones occupational duties. (2733) The Lord is fully transcendental, yet He kindly accepts the material ingredients offered to Him in sacrice. He manifests in various bodies as the Supersoul and as the enjoyer of the sacrices the citizens perform while engaging in their occupational duties. (3436) Pthu Mahrja then glories serving the brhmaas and Vaiavas, saying that the service of these two classes gives the Lord great pleasure. He then evokes the Lords pleasure on the brhmaas, cows, and himself. (3744) The exalted personalities in attendance express their good will toward Mahrja Pthu, comparing him to Prahlda Mahrja, for he too was his fathers deliverer. They then bless him with long life and thank him for glorifying the Lord, establishing brahminical culture, and instructing them in such a way that they can realize the goal of life. (4552)
Texts 110 describe Mahrja Pthus qualities, his humility, and his kindness toward his citizens as he tried to mitigate any distress they might be feeling. Texts 1120 describe Pthu Mahrjas physical beauty along with his beautiful speech. Texts 2126 explain the citizens duty to cooperate with the kings primary responsibility: engaging the citizens according to varramadharma for the Supreme Lords pleasure. Both dutiful king and dutiful citizens will be elevated at the end of their lives. Texts 2736 explain that it is the Supreme Lord who ultimately controls the placement of each living entity according to his or her karma. It is in the jvas interest to follow stric rules and regulations and surrender to Kas desire. This will free them from the reactions to their activities and allow them to surrender fully so that they will be saved from further interactions with the modes of nature.
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Karmic results depend ultimately on the Supreme Lord, who is the ultimate giver of results. Those who practice karma-yoga should therefore make the Lords satisfaction the end goal of all their activities. The result of serving the Supreme Personality of Godhead through ones occupational duties is that ones heart becomes cleansed of material contamination. As the consciousness becomes free from the modes, one acquires spiritual knowledge and renounces material enjoyment. Thus according to the development of ones consciousness, one realizes the Supreme Personality of Godhead. Texts 3744 describe the importance of serving and honouring qualied brhmaas and Vaiavas. It pleases Ka when we serve and honor qualied brhmaas and Vaiavas. Ka instructs us in this by His own example. No fruitive activity can satisfy the demigods more than serving brhmaas and Vaiavas. One should feed brhmaas and Vaiavas and carefully avoid offending them. In texts 4552 Mahrja Pthu is compared to Prahlda Mahrja and receives the good will of all present.
Chapter Twenty-two: Pthu Mahrjas Meeting With the Four Kumras Summary:
Maitreya tells Vidura that as the citizens are glorifying Mahrja Pthu, the four Kumras arrive and are respectfully welcomed by the king. Speaking with restraint, he rst praises them, stating that their darana, which is rare, can only have come by the blessings of brhmaas and Vaiavas, and that their appearance sancties each place they visit. He then requests them to explain how one engaged in material existence with a desire to enjoy his senses can attain true fortune. (116) Sanat-kumra explains that such questions are good for both hearers and speakers. (1719) He then denes the goal of spiritual lifeattachment to glorifying the Lord and detachment from matterand the process to attain it, which includes renouncing the association of nondevotees and hearing ka-kath. He follows this with further details
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(2023) about how to become one hundred percent attached to the Lord and burn up ones material conditioning and illusion. (2431) Sanat-kumra next describes the greatest obstruction to ones selfinterest: thinking that other subjects are more pleasing than self-realization. As lesser states of consciousness, even religious ones, are destructible, Sanat-kumra advises Mahrja Pthu to serve the transcendental Lord in his heart to become free from sensual desires. One can overcome all dangers by taking shelter at Kas lotus feet. (3240) Enlightened by Sanat-kumras words, Mahrja Pthu offers the sages everything in his possession, including his kingdom. Since everything already belongs to the brhmaas, Mahrja Pthu explains, no one can actually repay a sage who has given mercy in the form of enlightenment. The Kumras hear Pthu Mahrjas words, praise his character, and leave. (4149) Mahrja Pthu acts steadily only for the Lords pleasure and thinks of himself only as the Lords servant. He lives in opulence, but is fully detached. During his reign he has ve sons. As a perfect devotee and king, and to please his citizens, he assumes the qualities of the deities who govern other planets (Soma, Indra, Yamarja, Varua, Kuvera, Vyu, Sadiva, Svyambhuva Manu, and Brahm). Mahrja Pthu is gloried throughout the universe, and those who hear his glories consider them as sweet as the glories of Lord Rma. (5063)
In texts 116 Mahrja Pthu teaches how to receive great souls. Regardless of his economic position, a householder should be eager to welcome saintly brhmaas and Vaiavas to his home. He should greet these sdhus according to his means, even if they come with many disciples. He should inquire respectfully from the sdhus about how to become free from the blazing re of material existence. It is the sannyss duty to travel around the world enlightening others, especially householders, about spiritual life. Leaders should teach by their own example. Texts 1725 discuss how to make spiritual advancement. Sanat-kumra recommends that one become steadfastly attached to Ka. This is the ultimate goal for all beings. One should cultivate such attachment by taking shelter of pure devotees, becom-
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ing free from material contamination, serving the spiritual master purely, and hearing from him ka-kath. These activities will easily increase ones attachment to the Lord. One must also renounce sense enjoyment and the association of materialists. A candidate for advancement must follow in the cryas footsteps, remember the Lords pastimes, not blaspheme others, lead a simple life, and tolerate disturbances. While following this path, one should constantly hear of Kas activities. Texts 2628 describe what happens when ones attachment to Ka matures. When ones attachment to Ka matures, his material coverings are burnt up. He becomes one in desire with the Supersoul and xed in the Lords service. The living entitys material desires force him to accept a material body and to identify with it, but when he becomes attached to Ka, he comes to understand everything as Kas energy, and he loses the illusion of material distinctions. Texts 2934 describe the obstacles to self-realization. One attracted to sense enjoyment wastes his consciousness and for all practical purposes loses track of his eternal self. Thinking sense pleasure more enjoyable than self-realization, he eventually falls into a lower species. Hedonism is therefore the greatest obstruction to spiritual life; it even obstructs those trying to elevate themselves by following the gradual Vedic processes. Texts 3540 explain that of the four goals mentioned in the Vedas, only liberation should be taken seriously. The other goals and benedictions are impermanent and will be destroyed by time. The deep-rooted desire for sense enjoyment is difcult to overcome, and jns and yogs cannot defeat it. Devotees, however, can conquer the desire for sense gratication because the waves in the river of material desire can be overwhelmed by a pure devotees ocean of desire to serve Ka. One should therefore engage in devotional service and take shelter of the Lords lotus feet both to free himself from obstacles and to attain spiritual success. Texts 4147 explain that factually the world belongs to the brhmaas and Vaiavas.
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Rulers and citizens alike should act under the guidance of brhmaas and Vaiavas. It is impossible to repay brhmaas and Vaiavas for their gift of Ka consciousness. In texts 4863 Mahrja Pthus qualities are described. A king who rules the world must have exalted qualities. He must be both hard and soft, wealthy and detached, and must be able to both satisfy his citizens material desires and lead them back to Godhead. He must give orders that cannot be deed, be xed in purpose, be an expert judge of his citizens minds, perfectly just, strong, tolerant, self-controlled, shy, and in charity, work as if he were working for his own needs. The goal of jna and yoga is to attain devotional service.
Chapter Twenty-three: Mahrja Pthus Going Back Home Summary:

When Mahrja Pthu becomes old, he gives pensions to all, dedicates his sons to the earth, and retires to the forest with his wife, Arci. He then performs austerities as determinedly as he ruled, and thus follows in the footsteps of forest sages. His austerities are meant for the Lords pleasure, and by performing them he becomes xed in spiritual life and free from fruitive desires. Following the path instructed by the Kumras, he worships the Supreme Personality of Godhead twenty-four hours a day. His love for Ka develops, and his pure mind, free from false ego, becomes xed on the Lord. He thus realizes the Lord in the heart and, giving up all other processes, takes instructions directly from Him. (112) When it is time to leave his body, Pthu Mahrja, xed in devotion, his mind on Kas lotus feet, practices aga-yoga, raises his life air to the top of his skull, and begins to merge his bodys elements with the total elements. Fixed in Ka consciousness, he then gives up his body. (1318) Arci performs the same austerities as her husband. When she sees that he has left his body, she laments for some time, builds a funeral pyre for him, and enters the re while thinking of his lotus feet. The demigods wives praise Arcis courageous act and observe her following her husband
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toward Vaikuha. They then glorify those who use their short human lives to go back to Godhead and criticize those who waste time on fruitive pursuits. (1929) Maitreya Muni concludes his description of Mahrja Pthus activities by describing the results of hearing or reading about Mahrja Pthu, or helping others to do so. Such persons will go to Vaikuha, increase their opulence, and attain good fortune and other benets, both material and spiritual. Even a pure devotee must hear and read about Pthu Mahrja. Whoever takes advantage of the benedictions attained by hearing about Pthu Mahrja, an act that enriches ones devotion, goes back to Godhead. Whoever regularly reads or describes Pthu Mahrjas pastimes increases his faith in and attraction to the Lords lotus feet. (3039)
Texts 110 describe Mahrja Pthus austerities in the forest. One must practice austerities to purify the mind as the end of life approaches. In previous ages, persons serious to advance in selfrealization would retire from family life and go to the forest to practice severe austerities. In this age, such austerities are impractical. One should therefore live in a temple, which is transcendental to the forest, eat only ka-prasdam, strictly follow the rules and regulations, and always chant Hare Ka. In this way one should act only for Kas pleasure and become puried by ones own devotional practices. Texts 1118 describe the results of the difcult yogic practices. One who practices yoga strictly frees himself from all material contamination and gains the ability to leave his body according to his own will, transferring himself to the spiritual world. This power can be achieved simply by chanting the Hare Ka mah-mantra purely. Texts 1929 describe Queen Arcis chastity to her husband and the glorious results of her life. A chaste wife may not be as qualied as her devoted husband, but she can attain the same glorious results he attains by carefully following him.
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Texts 3039 describe the wonderful results that come to those who hear about Pthu Mahrjas qualities. One should hear, chant about, and induce others to hear and chant about Pthu Mahrjas glories. Pthu Mahrja is the Lords devotee, and hearing about his pastimes is as potent as hearing about Ka. Even if one has material desires, if he chants about Pthu Mahrja those desires will be satised; one need not approach the demigods to have his desires fullled. In addition, by hearing and chanting about Pthu Mahrja one will enrich his devotional service and, in the end, go back to Godhead.
Chapter Twenty-four: Chanting the Song Sung by Lord iva Summary:

Maitreya describes Vijitvas rule. This eldest son of Mahrja Pthu, also known as Antardhna, is too liberal to rule the kingdom properly, so he gives the rulership to his son and retires to execute pure devotional service in the form of sacrices. Antardhnas son is Havirdhna, and Havirdhnas son is Barhiat (known as Prcnabarhi), who is expert in performing fruitive sacrices. Barhiats ten sons are known as the Pracets. The Pracets meet Lord iva, who instructs them as they journey to a huge body of water to practice austerities for the Supreme Lords pleasure. (115) Vidura then inquires about Lord ivas instructions to the Pracets and how the Pracets attained the good fortune to meet Lord iva, whose darana is rare. Maitreya describes the Pracets westward journey, explaining how they are searching for a place to meditate according to their fathers order. They nd a large, peaceful, ower-decorated reservoir of water and hear musical sounds. Lord iva then emerges from the water, and the Pracets offer him their obeisances and fall at his lotus feet. Lord iva is pleased and tells them that he knows who they are. He also tells them that he has become visible to them simply to show them his mercy because they are surrendered to Ka and thus dear to him as well. Lord iva, who is dear to all devotees, next tells the Pracets, who stand before him with folded hands, that he will teach them a mantra-prayer to help them attain their spiritual aspiration, the ultimate goal of life. (1632)
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Lord iva begins his prayer by asking for Kas mercy. He then glories the Lord as the creator and controller of the material cosmos, as the Universal Form, as the all-revealing Vedas, as the Supersoul, as the cause of all causes, and as the controller of karma and the principle of ego. (33 43) Lord iva prays to see the Lord in the form in which the devotees worship Him: His body beautiful, dark, and perfect, and with four arms. The nails of His lotus feet dissipate all darkness in the conditioned souls heart. Those wishing to purify their existence must meditate upon those feet. (4453) Although those who practice other paths nd it difcult to attain the Lord, devotees can easily attain Him. Invincible time does not trouble devotees who have taken complete shelter at His lotus feet. Even momentary association with devotees cures one of ones attractions to other processes and benedictions and awards one devotion. Association with pure devotees is therefore Kas real benediction, because by such association one advances, becomes puried, and gradually, by Bhaktidevs mercy, comes to understand the Lords transcendental name, form, and activities. (5459) Lord iva continues to glorify the Lord as the source of Brahman, which manifests the material cosmos, as the Supersoul, and as the irresistible cause of the destruction of this world and all within it. Without the Lords worship, all truly learned persons know that ones life is spoiled, for the Lord is the Supersoul, the Supreme Brahman, and the fearless destination for the devotees. Knowing themselves under time and the approach of death, wise men are fearless because they never leave the Lords service. Although all others within this word fear, devotees alone are fearless. One can thus remain in his own position and offer this or other prayers requesting the Lord to kindly engage him in His service. (60-69) Lord iva then tells the Pracets to x their minds on the lotus feet of the Lord and chant this prayer to evoke the Lords pleasure. This prayer was rst spoken by Brahm to aid the prajpatis in their creation. To chant it properly one should absorb ones mind in the Lord rst, and then, upon chanting this prayer, one will achieve perfection. Fixed in devotion, one can thus acquire all he wants from the Lord. Chanters of these prayers, as well as those who give facilities for others to hear these prayers, become free from all fruitive bondage, for the purpose of these prayers is to please the Lord. (70-79)
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Texts 17 describe Antardhna and his descendants. By performing krtana-yaja one is easily elevated to the Supreme Lords planet. Texts 812 describe Prcnabarhi and his marriage. Sex desire is impossible to overcome. Only those who are attracted to Ka can escape the lures of sexual attraction. Texts 1315 describe in brief the meeting between the Pracets and Lord iva after the Pracets left home to practice austerities on their fathers order. Austerities and penances are meant to be offered to the Lord for His pleasure. Ka is the ultimate giver of whatever benedictions one hopes to achieve by practicing penance. Thus one can receive all the results of ones austerities directly from Ka, and there is no need to worship the demigods. Texts 1632 describe in detail the meeting between the Pracets and Lord iva. Lord iva is a great devotee of Lord Ka, and as he explains, all those who are surrendered to Lord Ka are also dear to him. Texts 3343 contain the rst part of Lord ivas prayer: prayers to the supreme creator and controller. Lord iva offers his obeisances to Lord Ka again and again, and then prays to Him in His aspect as the supreme creator and controller in order to teach all living entities how to progress in devotional service. Lord iva refers to the Lord as the Supreme Lord of all living beings, even of the greatest demigods. He is the creator of both subtle and gross elements. He controls the creation, maintenance, and destruction. He controls the subtle elements like the mind and psychic activities. He controls the components of the material body. He controls the sun and the mind, and it is He who opens the door to liberation and who helps fruitive workers attain the higher planetary systems. He is the original person to whom we are obliged,
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and it He who sanctions the souls devotional service. He is allpervading sound, both material and spiritual, the all-pervading, the ultimate goal of the pious who seek elevation, the Lord in the heart who sanctions all inclinations and disinclinations and their results (which include irreligion and death), the topmost bestower of benedictions, the supreme enjoyer, the greatest philosopher, the ultimate cause of all causes, the supreme mystic, the cause of all religious principles, and the purier of false egoism. iva wants to set an example for others, praying that all his actions and knowledge will be under the pure direction of the Vedas. Thus he prays again and again for devotional service, telling the Pracets that they should take the Lords blessings and remain xed in His service. Texts 4453 contain the second part of Lord ivas prayer: serving the glorious form of the Lord in devotional service. iva requests the Lord to mercifully reveal to him the form that is dear to the devotees. That form is the complete revelation of the Absolute Truth, and it fully satises the senses. Lord iva does not wish to see the Lord as He reveals Himself to karms, jns, yogs, or Buddhists. Rather, he desires to see the Lords beautiful dark form, and explains that those hoping to purify their existence and free themselves from feareven those who are already performing their occupational dutiesmust meditate on the Lords lotus feet in bhakti-yoga. Texts 5459 contain the third part of Lord ivas prayer: the glories of devotional service and of Vaiava association. The nal goal for karma- and jna-yogs is to attain Vaikuha, but it is almost impossible for them to attain. Yet the spiritual world is easily attained by bhakti-yogs. No one but bhaktas can attain the topmost goal. Time crushes everything in the universe except the complete and incomplete devotional assets of a devotee. Devotional service results from association with Vaiavas, and by that association one loses all attraction to the path and goals of karma and jna. Granting association with completely puried devotees is the Lords supreme benediction. Devotees are merciful to conditioned souls, and as the Lord is a worthy shelter, so are His
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devotees. By such association one becomes wonderfully advanced and ones heart becomes puried. Then, when one is free from both nma- and sev-apardha, the Lords transcendental name, form, and activities are revealed by Bhakti-devs mercy. Texts 6069 contain the fourth part of Lord ivas prayer: The Lord is everywhere as the Supersoul, as time, and through His energies. He is thus the only object of worship. Neither the impersonal Brahman nor the cosmic manifestation nor the living entities are separate from the Lord. Because we perceive ourselves as separate, however, we nd ourselves in distress. Those who see Ka and His energies working everywhere have no difculties with His material energy. As the Lord is everywhere through His energies, materialists sometimes independently worship those energies by worshiping the virt-rpa or the demigods. But one should worship only the Supreme Lord, because everything that exists is His energy. After the creation, the Lord enters the universe as both the independent living entities and the Supersoul. As the Supersoul, He remains aloof, knowing each souls intention to enjoy. He sanctions their attempts and waits for them to turn to Him in service and place themselves under His protection. The irresistible, destroying potency of time is an indirect way to experience the Supreme Lords authority in this world. The unlimited plans of all living entities are doomed to failure because of times inuence. Knowing that death is approaching, wise men never leave the Lords service. They serve by remaining extremely tolerant as they constantly chant and preach His glories. Although others in this world are fearful, devotees alone are free from fear. One can thus remain in his own position and become perfect by reciting this or other prayers, such as the mah-mantra, and by beseeching the Lord to kindly engage one in His service. In texts 7079 Lord iva concludes his instructions and tells the Pracets that chanting the prayer he has given is as effective as performing great austerities and will focus the mind on Ka. One should be persistent in performing ones devotional service if one wishes to achieve the fullest result.
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Chapter Twenty-ve: The Description of the Characteristics of King Purajana Summary:

Maitreya tells Vidura that Lord iva vanishes after giving his instructions. The Pracets then recite Lord ivas prayer while performing austerities in the water for ten thousand years. During that time, Nrada shows mercy to their father, Prcnabarhiat, who has been performing continuous fruitive sacrices. Nrada points out to the king that fruitive activities can neither bring happiness nor stop misery. The king responds that he feels his intelligence has become bewildered by his fruitive activities, and he does not know the goal of life. He then requests Nrada to give him the pure knowledge that will free him from fruitive entanglement, which causes one to wander from body to body in material existence. (16) Nrada rst shows the king the many sacriced animals awaiting their revenge upon his death. He then narrates the history of King Purajana, who has a friend named Avijta. Possessing many desires for material enjoyment, Purajana looks for a suitable place to live, but each place appears to him as insufcient. He nally nds an opulent city south of the Himalayas, and in the outskirts of the city, meets a beautiful woman walking in a lovely park with her ten servants. This woman is protected by a ve-headed snake and appears like a denizen of heaven. She is searching for a husband. (724) Purajana is attracted when he sees her, and she smiles shyly in return. He asks her who she is and who her servants are, praises her beauty and shyness, and asks her to stay with him out of her mercy. She is also attracted to the king and tells him that she does not know where she is from or where she will go next. She then explains that her associates are her friends, and pledges that they will all do their best to satisfy the kings many desires; he is truly worthy of their service, because he knows the art of material enjoyment. The woman glories the value and pleasures of household life, and then praises the kings long arms and aggressive behavior. Purajana and the woman come to a mutual understanding, then enter the city to enjoy life for one hundred years. (2543) The city has nine gates, each facing in a different direction with its own destination and friends. Purajana has two blind friends with whom he associates, and sometimes he goes to his private home with another friend. (4455) Addicted to fruitive activities, Purajana is cheated and
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falls under his wifes control. Purajana enjoys his queens activities and participates willingly in them, remaining always under her sway. (5662)
Texts 16 describe the Pracets austerities and Mahrja Prcnabhariats fruitive activities. One cannot attain either happiness or freedom from misery by engaging in karma-ka activities. Texts 712 describe the negative results of Prcnabhariats sacrices. Nrada begins to tell the history of King Purajana. The eternally conscious living entities become entangled in temporary material existence because they desire to enjoy their senses. The conditioned souls are not constitutionally sense enjoyers but servants of Ka. Their desire to enjoy matter leaves them to suffer in this world, and they wander morosely from one material body (city) to another, seeking situations in which they can satisfy their unlimited sense desires. This is called transmigration of the soul. Texts 1343 ll out Nradas allegory. Contacting material intelligence (the wife) gives souls the facility to attempt to satisfy their desires. By virtue of material intelligence, one attains a suitable material body (city) in which to live and attempt to enjoy for up to one hundred years. The prime sensual allurement is sex. It is this desire mainly that traps the living entity in a material body and forces one to live without knowledge of ones true identity. Neither does one know Ka, but instead, one remains bound to the cycle of birth and death. Still, Ka remains with one as the Supersoul, the unknown friend. He facilitates our desires for material pleasure. Texts 4455 describe the city of nine gates. The body (city) has nine holes (gates) through which the living entity interacts with sense objects and experiences sense pleasure. Texts 5662 describe that due to his attachment to sense pleasure, the living entity becomes the servant of his material intelligence and therefore remains subject to material tribulation.
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Chapter Twenty-six: King Purajana Goes to the Forest to Hunt, and His Queen Becomes Angry Summary:
Nrada continues his narration to the king. Without informing her, Purajana leaves his wife for a day and seats himself on a golden chariot. Equipped with weapons, he goes to the forest and hardheartedly hunts, killing animals without restriction, although the killing of animals is regulated by the Vedas. (This is to protect a living entity from becoming lost in fruitive activities.) After much killing, the king gradually becomes tired and returns to his palace. He refreshes himself, changes his clothes, and, captivated by Cupid, searches for his queen. (113) Purajana asks the palace residents about his wifes whereabouts, and then he sees the queen lying on the ground like a mendicant. The king immediately repents his hunting excursion and, aggrieved, tries to pacify his wife, suggesting that she is his master and he her servant. If she is angry, he tells her, she should chastise him. If someone has offended her, he says, he will punish the culprit. Purajana then apologizes for going hunting without her permission, and then asks his wife to satisfy his lust. (1426)
Texts 13 describe the Purajanas preparation for the hunt. Even one attempting to live and enjoy a religious life will become affected by the lower modes and commit sinful activities for which he must later reap the reactions. Texts 48 describe the Vedic restriction on animal-killing. Without following the Vedic formulas, which allow one to enjoy ones senses in a regulated way, one will act whimsically and become entangled in the modes of material nature and their consequent reactions. Texts 926 describe Purajanas actions in the forest and his reunion with his wife when he returns to his palace. Materialistic civilization ignores the Vedic regulations and is based on passionate and ignorant sinful activities, such as woman-
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hunting and meat-eating. The higher taste of Ka consciousness, based on goodness, self-realization, and good intelligence, is the cure. After coming to Ka consciousness, one should act religiously, be guided by good intelligence, touch the lotus feet of ones spiritual master, and sincerely and humbly lament ones previous sinful activities.
Chapter Twenty-seven: Attack by Caavega on the City of King Purajana; the Character of Klakany Summary:
Nrada next explains how the queen bewilders her husband, and then brings him under control, satisfying him with sex. In this way the king forgets how the passing of each day and night has meant that his life has been reduced without prot. Thinking of his wife as his life and soul, he forgets about self-realization. His life seems to have passed within half a moment. Purajana begets 1,100 sons, and when they are grown, he arranges their marriages. His children produce thousands of their own children. Thus his city becomes overcrowded, and his descendants plunder his wealth and possessions. Purajana performs many ghastly sacrices impelled by his desire to kill animals. Eventually, he arrives at the point that all those attached to matter fear. (112) Caavega, a Gandharva king, with his 360 male and 360 female soldiers, then attacks Purajanas city. The ve-headed serpent ghts with them for one hundred years, but gradually weakens. Purajana and his friends are anxious, but none fathom the inevitable approach of death. (1321) Nrada then describes Jars arrival, and tells how Jar (also known as Klakany, old age) once propositioned him. Because he was a brahmacr he refused her, so she cursed him not to be able to remain in one place for any length of time. Under Nradas direction, she then requested the king of the Yavanas, Bhaya, fear, to marry her. The Yavana king replied that he would accept her as his sister but she could marry Prajvra, the high fever that precedes death. The Yavana king then said he would use both Jar and Prajvra, along with his own soldiers, to act imperceptibly in this world. (2230)
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Texts 110 describe Purajanas marriage. A religious and responsible marriage is better than a life devoid of responsibility. It is the husbands duty to surrender to Ka; the wife should serve her husband. But a marriage in which the husband becomes attracted to his wife simply to enjoy sex and thus become subordinate to her is abominable. Those too attached to sex and too entangled in family affairs are unable to realize the self. In any case, the Vedas recommend that husbands abandon family life for vnaprastha and sannysa when they are older. Texts 1118 describe the nature of Purajanas sacrices and indicate that old age captured him without his awareness. Animal-killing, even in the name of religion, is ignorance. Rather, one who wishes to fulll his desires should renounce fruitive sacrices and surrender to Ka. One should also notice that day by day ones life is passing without one having actually proted. One should therefore immediately give up sense gratication and cultivate Ka consciousness in the face of old age and death. In texts 1930 Nrada tells the history of Klakany. One who avoids sex life is not touched by old age or the fear it brings. Ka conscious persons are also not touched by old age or fear. The fear of old age and death is benecial to materialists, because it pushes them toward Ka for shelter.
Chapter Twenty-eight: Purajana Becomes a Woman in His Next Life Summary:

Nrada next describes how the Yavana king along with Prajvra and Klakany attack Purajanas city. The city is full of paraphernalia for sense gratication. The attack extends to the inhabitants of the city and gradually renders them useless. With each attack by Klakany, Yavanarjas soldiers gain entrance through the different gates. Overwhelmed by familial affection, Purajana experiences dif-
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culty, and gradually, by Klakanys embrace, loses his beauty and opulence and is conquered. All of Purajanas relatives begin to oppose him, but he cannot counteract the situation. Still, he worries about how to maintain his queen and his many family members, even as he is being forced to leave the city against his will. His city is smashed to dust and set on re by Klakany. Even the serpent that had protected the city is forced to leave. Thus the king of the Yavanas arrests Purajana and takes himand his followers from his city. Throughout this distress, Purajana cannot remember his friend and well-wisher the Supersoul. All the animals he killed in his sacrices now take advantage of his weakness and pierce and torture him. (125) As he leaves his body, he thinks of his wife. Therefore, in his next life he takes his birth as a woman, the daughter of the king of Vidarbha. Later, this daughter marries a king named Malayadhvaja, and together they have one daughter and seven sons, followed by thousands of grandchildren. (2532) When old, Malayadhvaja gives his sons his kingdom and goes to the forest with his wife to focus his full attention on his worship of Ka. Practicing austerities, he conquers all relativities and xes his consciousness on the Parabrahman. Remaining xed in pure devotional meditation for one hundred years of the demigods, he fully understands the difference between body, soul, and Supersoul, and takes direct instructions from the Lord, thus becoming fully realized. (3342) Malaydhvajas wife (who was King Purajana in her last life) also practices the same austerities her husband performs and serves him until she can understand that he has left his body. (There are similarities between this part of the story and the story of Pthu Mahrjas leaving his kingdom with Arci to practice austerities.) She laments, and then prepares a blazing re, placing her husbands dead body on it. She then prepares to perish in the re. (4350) An old brhmaa then arrivesan old friend of Purajanaand pacies the queen by reminding her of His actual identity as her eternal friend, the Supersoul. He also reminds her that she chose to give up His company in order to enjoy the material world. We are like two swans living in a lake far from our original home, the brhmaa tells her. Since leaving me you have accepted so many forms in this world. The brhmaa then offers an allegory, comparing the body to a city with gates, gardens, and families. Due to entering this body, the brhmaa explains, you have
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forgotten your spiritual life and been placed in various miserable situations. You are not, however, the forms you have entered, for both you and I (the Supersoul) have pure spiritual identities. Both the soul and the Supersoul are one in quality, but in illusion you now see us as different. Upon receiving instruction, you will regain your original position, which you lost due to material attraction. Nrada then ends his story of Purajana and tells King Prcnabarhiat that the story is meant for self-realization. (5165)
Texts 13 describe the beginning of Klakanys attack on the city. Young people do not care about old age and therefore tend to enjoy as much sex life as they are able. They do not know that sex indulgence in youth causes them to lose their vital force. In old age, when they have lost their vitality, people therefore sit at home, still trying to enjoy their senses, but mainly think of their family members. When a man thinks of his wife at the time of death, he takes his next birth as a woman. One should therefore leave home at the age of fty and take fully to spiritual life. Or, if one remains with his wife, he should not indulge in sex but practice vnaprastha. Texts 415 describe the attack of invalidity leading to death. Invalidity and the diseases of old age are warnings of approaching death and an assurance that one will not be able to resist the attack of time. At least when one is old, he should take advantage of the fear this weakness generates to fuel his Ka consciousness. Yet if one has not practiced Ka consciousness, especially by chanting the Hare Ka mah-mantra during ones life, it will be difcult to be Ka conscious at the time of death. Texts 1624 describe Purajanas death. Our thoughts at death determine our next birth. If due to attachment one thinks of his wife at the time of death, he will become a woman in his next life. Rather, one should conquer death by taking shelter of and always thinking of Ka. In text 25 we hear that in his distress Purajana could not remember the Supersoul.
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The Supersoul remains with us while we change bodies. Thinking of and serving Him will protect us. It is He who sanctions our next body, based on our desires, thoughts, and previous activities. Texts 2630 describe Purajanas next birth as Vaidarbh. Seven of the nine processes of devotional servicehearing, chanting, remembering, offering worship, offering prayers, rendering transcendental loving service, and serving the lotus feet of the Lordare practiced on the vaidhi-mrga and must be mastered. Then the two rga-mrga processesbecoming friends with the Lord and sacricing everything for Himcan be taken up. Each of these processes is very powerful. Texts 3146 describe the practices of vnaprastha. In the later stages of life, both husband and wife should retire from material activities. With the wife acting as servant, husband and wife should live austerely to purify the mind from sense desire. They should also practice bhakti-yoga together. Knowing the difference between soul, body, and Supersoul, they should each surrender to the Supersoul and His representative, the spiritual master, and act only for His interests. Texts 4750 show the natural lamentation of the wife when the husband dies, and the disciples lamentation for the spiritual master at the spiritual masters departure from this world. After ones spiritual master leaves the world, one should lament, and then carefully worship and follow his instructions. In texts 5164 Vaidarbh meets the Supersoul and hears His instructions. The Supersoul remains with the individual soul as an unknown friend throughout all changes of body. He wants the individual soul to turn to Him in full surrender and to leave the world of sense gratication, ultimately returning to the spiritual world. He also facilitates the souls spiritual quest through His incarnations, instructions like Bhagavad-gt, and representatives, the spiritual masters. In text 65 Nrada Muni tells Prcnabhariat that this allegory was told to impel his self-realization.
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Chapter Twenty-nine: Talks Between Nrada and King Prcnabarhi Summary:

King Prcnabarhi tells Nrada that he cannot fully understand his allegory about Purajana because he is too attached to fruitive activities. Nrada explains that Purajana, the living entity, transmigrates from body to body as a so-called enjoyer, and that his unknown friend is the Supreme Lord. To fully enjoy the material modes, the living entity prefers either a human or a demigod form. Purajanas ten friends are the ten senses, and his female friends are the sense engagements. The protective serpent is the life air, the eleventh attendant and leader of the ten is the mind, the atmosphere by which the sense objects are enjoyed is the Pacla kingdom, and in that kingdom is the material body with nine gates, the senses, each with its own cities (sense objects). With his blind associates, the hands and legs, the living entity works. (116) The queen is the contaminated intelligence, which causes the living entity to act as if he were contaminated. The chariot is the body, the horses the senses, the modes the chariots ags. Caavega is powerful time, and his male and female soldiers are the days and nights that reduce ones life. Klakany is old age. Yavanarja, death, accepts her as his sister. Yavanarjas soldiers are bodily disturbances, and Prajvra represents the two types of fever, extreme cold and extreme heat, that accompany the approach of death. (1725) Forgetting Ka, the living entity gives himself up to the modes of nature and identies with the body; according to the modes of nature to which he is attached, he achieves one destination or another, wandering from body to body, always controlled and always suffering. (2633) One engages in activity without devotion for Ka only out of ignorance. Such activity cannot mitigate material suffering. The only thing that can alleviate suffering is to awaken from ones ignorance to his constitutional position as Kas servant. One who is faithful, who hears the Lords glories, and who serves Him soon sees the Supreme Personality of Godhead face to face. Being in a place where pure devotees chant the Lords glories frees one from needing material things and from illusion and suffering. Thus one is given the time to cultivate attachment to hearing ka-kath. (3441)
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No one, not even the greatest sages, can know the Lord fully and perfectly, despite Vedic teachings. Vedic knowledge and demigod worship dont help one understand the Lord. One can understand Him only when one pleases Him by practicing devotional service, free from material inclinations. One should not misunderstand Vedic fruitive activities to be the goal of life, because the actual purpose of the Vedas is to learn how to return to the spiritual world and the Lords service. One should thus only perform activities for Kas pleasure. Lord Hari is the Supersoul, the controller, and our best friend. We should take shelter of Him to make our life auspicious. Serving the Supersoul with devotion is the secret that frees one from all fear. One who knows this is nondifferent from Ka and is a guru. (4251) Concluding his explanation of the allegory, Nrada gives a second, shorter allegory. A deer and his wife are enjoying the humming of bumblebees in a garden, but they are unaware that they are being stalked by a tiger on one side and a hunter on the other. Death is imminent. Enjoyment with a woman is like smelling a owers fragrance. Enjoying the buzzing of bees is compared to enjoying the talks of ones family members. But death is coming. Nrada thus explains King Prcnabarhiats dangerous position and asks the king to give up material attractions and take to devotional service. (5256) The king accepts Nradas instructions and concludes that the teachers who had previously instructed him did not know the actual purpose of life. The king then asks Nrada how, since the body dies, the reactions from this lifes work affect the next. (5759) Nrada describes how the living entity has both a gross and a subtle body, and explains that the impressions and reactions from ones activities are stored in the subtle body. When the gross body dies, the subtle body carries one to his next gross body. In this way, ones current position indicates both ones past and future conditions. (6068) A devotee can, by Kas grace, see the entirety of his stock of desires and be nished with them. As long as the subtle body exists, one will identify with the gross material world. It is this identication that forces one back into another material body. Everyone can experience the difference between the subtle and gross bodies and how the subtle body works by understanding three examples: when ones life airs stop circulating, one forgets his identity; the senses are not manifest when one is in the womb; and in a dream, one envisions sense objects he has never experienced. Transmigration takes place
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through the subtle bodys actions. One begins the process of transmigration even before leaving the present body. Transmigration results from the mentality that I am the enjoyer. (6978) Maitreya thus completes his explanation of Nradas instructions. When Nrada is nished, he departs for Siddhaloka. The king leaves home to practice austerities and attains devotional service. Maitreya then glories the allegory of Purajana and describes the benets one accrues by hearing or describing it, including the understanding one gains about transmigration of the soul. (7985)
Texts 13 explain that when conditioned, a person cannot understand the Supersoul, nor the Lords names, forms, qualities, or activities. Texts 420 describe some of the elements of Nrada Munis allegory. When the living entity wants to enjoy independently of Ka, he is provided with both gross and subtle material bodies. The human body provides full facility for sense enjoyment, although the human body is actually meant to provide facility for the soul to become free from the cycle of endless transmigration. A souls desire to enjoy awards and traps him in a suitable body complete with material intelligence, a mind, ve working and veknowledge acquiring senses, nine gates, and various life airs. Based on the mind and the effects of the modes, he experiences an assortment of emotions. Texts 2125 indicate that while enjoying the body and its extensions, the living entity remains oblivious to the passing of time. While enjoying his body, family, and future plans, the illusioned living entity does not notice how his life is passing. Despite much suffering, his lust carries him deeper into attempts to enjoy this world. Texts 2631 describe that according to their activities, the living entities reap reactions in this and future lives. The living entities live in a combination of goodness, passion, and ignorance, which brings varieties of suffering and enjoyment.
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Texts 3237 explain that material attempts to relieve misery are doomed to failure. Material attempts to counteract misery cannot be successful. Rather, they simply transfer the burden from the head to the shoulder. Ka consciousness is the only solution, the only way to escape the grip of material nature. Only in Ka consciousness can one become detached from matter and gain real transcendental knowledge. Texts 3857 describe the importance of taking to bhakti-yoga. One should therefore take to devotional service by associating with pure devotees and hearing about Ka in their association. This will free one from material bondage. Neither cultivation of knowledge nor ritualistic fruitive activities can help one understand the Supreme Personality of Godhead, for He can be understood only through devotional service. The Lord can be understood only by His mercy, and He gives His mercy to those with whom He is pleased. Those wishing to understand Him should please Him by practicing pure devotional service, and then the Lord may be pleased to reveal Himself to such persons. Texts 5869 describe how ones desires, plans, and feelings are maintained in the subtle body and are therefore carried from one gross body to the next. As long as the subtle body exists and is lled with material desires, the gross body will also exist. If Ka desires, He can show the living entity the entire stockpile of his accumulated desires. In this way, these desires are removed and the devotees path cleared. The subtle body is composed of mind, intelligence, and ego, and it carries the soul to a new gross body after the death of the current gross body. In this way, the living entity experiences a continuum. The Supersoul journeys along with the living entity and facilitates his moving from one body to another. The Supersoul also reminds the living entity of the desires he has carried with him from previous bodies. Thus the gross body is based on the subtle body, and a subtle body that is Ka conscious will lead one to a spiritual body. Texts 7080 give three examples to illustrate how the gross body is formed around the subtle body and to explain how karma works.
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Texts 8185 describe how Prcnabarhiat applied Nradas instructions for his own benet and attained devotional service.
Chapter Thirty: The Activities of the Pracets Summary:

Vidura then inquires from Maitreya about the results the Pracets received by chanting the prayers of Lord iva. Maitreya rst describes the Pracets austerities in the water and their darana of Lord Viu. Lord Viu tells them that He is pleased by their prayers as well as with their cooperative spirit. He blesses them to fulll their fathers desire that they increase the population, and awards them with a wife, who has been cared for by the trees. The Lord then tells the Pracets that they will enjoy both earth and heaven for one million celestial years, then, because they will have offered the results of their work in His service and spent their time hearing kakath, they will become fully detached and go back to Godhead. (121) Voices faltering because of ecstasy, the Pracets then offer prayers to Lord Viu. They express their appreciation for Him, who is all-auspicious and fully transcendental, who cares for His devotees, and who removes their distress. The Lord knows everyones desires, because He is within everyones heart. Thus the Pracets ask only for the benediction to serve Him, along with the power to satisfy Him. (2232) The Pracets then ask that they be able to achieve the association of Vaiavas, for by that association they will be able to hear His glories. We have attained You, they say, due to a moments association with Lord iva. No one can fully understand Your glories, but great souls glorify you according to their capacity, for You are the transcendental Lord who is everywhere. (3346) After hearing their prayers, the Lord departs and the Pracets emerge from the water, feeling separation from Him, and return to their home. But upon coming out of the water, they see that the land has become overgrown with trees. Angry, they emanate re from their mouths and burn the trees to ashes. Brahm comes to pacify them, and the remaining trees deliver their daughter, whom the Pracets accept as their wife. From them, Daka again takes birth; he had offended Lord iva and had to die twice. Lord Brahm engages the effulgent Daka in maintaining and generating living entities, and Daka, in due course of time, engages others in the same tasks. (4751)
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Texts 116 describe the Pracets darana with eight-armed Lord Viu. Texts 1720 describe the Lords benediction. A devotee who has the ability to engage the Lords material energy in His service should not articially renounce what the Lord has given him. He can remain detached, free from the modes and their reactions, and serve only the Lord, even when surrounded by material opulence and facility. A devotee who uses everything he has been given in Kas service can remain detached from matter and fully Ka conscious. But this is possible only if ones sole aim is to satisfy the Lord by ones activities. Texts 2142 describe the Pracets prayers after receiving the Lords benediction: Text 22: One cannot approach the Lord by ones own power. If, however, the Lord becomes attracted by ones devotion, the Lord can be easily approached by His causeless mercy. Texts 2326: Devotees see the material world as the Lords energy and engage everything in His service. To them, material enjoyment has no value. Devotees know that Lord Viu has a fully spiritual body (unlike the bodies of Lord Brahm and Lord iva), and that Ka is the origin of all Viu forms. Ka is the Absolute Truth from whom everything emanates, as well as the Paramtm in everyones heart. Texts 2728: The Lord is merciful even to conditioned souls, but shows special mercy to His devotee by appearing as the arc-vigraha to accept their service and to help them make spiritual advancement. One must worship the arc-vigraha, and in due course the Lord will accept and take home those devotees who worship Him. Texts 2936: The Lord knows all the desires of each living entity. If ones desires are pure, his activities will prove successful by the Lords mercy. Devotees desire only the Lords satisfaction and have
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nothing material to ask of Him. They simply desire to be with the Lord in service, in this world or the next, and to continue to live always under His shelter. Devotees never desire liberation from birth and death, but want only to hear ka-kath from the Lords pure devotees. To attain Vaiava association is the highest benediction, because it evokes Vaikuha. The Lord Himself is present when such ka-kath is spoken, and envy is conquered when one glories the Lord in such company. Texts 3738: Everyone should associate with those wandering devotees who manifest the spiritual world wherever they go due to their pure preaching of the Lords glories. By the grace of such exalted devotees, one attains the shelter of the Lords feet. Texts 3940: The purpose and perfection of ones activities and austerities is to please the Supreme Lord. That is the greatest gain attainable in this life. Texts 4142: No prayers can express the Lords glories in full, yet any living entity can offer prayers with his heart and soul. The Lord is all-pervading, equal to all, and always pure and free from the modes of material nature. We therefore offer him our respectful obeisances. In texts 4351 the Lord blesses the Pracets after hearing their prayers, the Pracets burn the trees and receive their daughter as their wife, and eventually Daka is born and given the task of creating population for the universe.
Chapter Thirty-one: Nrada Instructs the Pracets Summary:

Maitreya Muni describes how after living at home for thousands of years and developing their transcendental consciousness, the Pracets leave home to stay with the sage Jjali. They then perfect themselves in Ka consciousness. While they are practicing pryma and meditating on ymasundara, Nrada Muni arrives. They receive him perfectly, and then ask him: Like the sun, you drive away all fear. Because of our engagement in family life, we have almost forgotten the instructions we
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received from Lord iva and Lord Viu. Please enlighten us in transcendental knowledge. Absorbed in his own thoughts of the Supreme Personality of Godhead, Nrada replies. (18) Nrada tells the Pracets that ones human birth becomes perfect when one becomes a devotee; human birth is useless for those who fail to do so. Austerities, hearing, speaking, the senses, intelligence, strength, and the practices of yoga, jna, sannysa, and Vedic study are all useless without devotional service. The goal of karma, jna, and yoga is the Supreme Personality of Godhead. (913) Watering the root of a tree nourishes its leaves and branches, and feeding the stomach enlivens all the bodys senses and limbs. Similarly, worshiping the Supreme Personality of Godhead satises the demigods. Everything emanates from the Supreme Personality of Godhead, and everything, in due course, will return to Him. He is all-pervasive in the cosmic manifestation, yet He is different from it. He is the cause of all causes, including the material modes, but He remains aloof. One should therefore engage in His devotional service. (1418) Nrada continues: One can satisfy the Lord by being merciful, tolerant, and sense-controlled. These qualications will allow one to think of Him constantly and to address Him with feeling. The Lord always stays with His devotees, and those who value nothing but His service become most dear to Him. Thus the self-sufcient Lord becomes dependent on His devotees. What grateful person will not worship the Personality of Godhead? (1922) After delivering these instructions, Nrada returns to Brahmaloka. The Pracets become attached to the Lord and meditate on His lotus feet. After describing this, Maitreya Muni ends his narration, and the dialogue shifts to ukadeva Gosvms narration to King Parkit about Priyavratas descendants. ukadeva explains that although Priyavrata is instructed by Nrada to practice renunciation, Priyavrata still rules the earth. Later, he renounces his kingship and possessions and attains a position by which he can return to the spiritual world. ukadeva Gosvm then describes how after hearing ka-kath from Maitreya, Vidura falls down at his spiritual masters feet in great ecstasy. He xes the Lord in the core of his heart and praises Maitreyas instructions as able to carry one back to Godhead. Vidura then offers his obeisances to Maitreya and, receiving his permission, starts for Hastinpura to see his kinsmen, the members of the Kuru and Pava dynasties.
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ukadeva Gosvm then blesses those who hear these narrations (about kings who surrender completely to Ka) with a long life, wealth, a good reputation, good fortune, and ultimately the opportunity to return to the spiritual world. (2331)
Texts 18 set the scene of the Pracets inquiring from Nrada. Texts 914 explain that Ka is the source of everything. By worshiping Him, one satises all needs and obligations. Only assets and practices that lead to understanding Ka, the Supreme Personality of Godhead, are useful. All other results are useless. Even austerity, scholarship, sensual power, the practice of sannysa, or learning to discriminate between matter and spirit cannot award one the results one desires unless they contain a touch of bhakti. The actual goal of karma, jna, yoga, and bhakti is to attain the Lords service. Everything is satised by the Lords worship, just as watering the root of a tree nourishes the trees leaves and branches. Texts 1518 describe Ka as the causes of all causes and the ultimate source of all. One should therefore worship Him. One should worship Ka in devotional service because He is the all-powerful source of all. The cosmic manifestation is simply a display of His energy. Yet He is aloof from matter; although He creates the three modes of material nature, which control the material world, He is unaffected by them. Texts 1922 explain that because the Lord is the cause of all causes, one should attempt to satisfy Him by practicing devotional service. To satisfy the Lord one should be merciful and preach. This requires tolerance and a willingness to remain always in the Lords association. To be tolerant one must control the senses, and to control the senses one must x ones mind on Ka with devotion. Then ones heart will be cleansed and the Lord will sit in the puried heart. A devotee becomes completely dependent on the Lord, and the Lord is similarly dependent on His pure devotee. Thus the Lord becomes dear to those who value nothing other than His service. One should be careful not to offend such devotees. Understanding the loving
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reciprocation between the Lord and His devotees, who will not worship the Supreme Personality of Godhead? In texts 2331 Nrada departs, the Pracets, meditating on his instructions, attain the highest destination, and Maitreya and Vidura conclude their association. ukadeva Gosvm then speaks a phala-ruti.
Canto Four Summaries and Points

Chapter One: Genealogical Table of the Daughters of Manu Summary:
Maitreya Muni continues to describe Svyambhuva Manus descendants. Manu and atarp had ve children: two sons (Uttnapda and Priyavrata) and three daughters (kti, Devahti, and Prasti). Manus daughter kti marries Marci with the understanding that their rst son will be returned to Manu to raise as his own. Yaja, the Supreme Lord, in time appears as Marcis son, and Lakmdev appears as Daki, Yajas sister. Ruci gives Yaja to Manu, and Yaja later marries Daki and has twelve sons, the Tuita demigods. Yaja later becomes Indra, king of heaven. Manus descendants then spread throughout the universe. We learned previously, in the Third Canto, that Devahtis nine daughters were given to the nine sages (of Brahms ten sage-sons, only Nrada didnt marry). Prasti was handed over to Prajpati Daka, whose descendents then spread throughout the three worlds. One of Kardama Munis daughters, Kal, who was married to Marci, becomes the grandmother of the Ganges (Devakuly), and Anasy, another of his daughters, and Atri Muni, her husband, give birth to incarnations of Brahm (Soma), iva (Durvs), and Viu (Datttreya). (115) After hearing this, Vidura asks Maitreya how Brahm, iva, and Viu became Atris sons. Maitreya explains that Atri Muni and his wife performed austerities while Atri prayed for the one Lord of the universe
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to bless him with a son exactly like Him. As Atri Muni had no clear idea who the Lord of the universe was, the three qualitative incarnations appeared. Atri Muni offered them prayers, then asked why all three had come rather than the one Lord. The three replied that they were all manifestations of the same person, Viu, upon whom Atri had meditated. Wishing Atri Muni fortune, the three deities then blessed him to father partial incarnations of each of them. (1633) The universal population is increased by the progeny created by Kardama Munis daughters and their husbands. Manus last daughter, Prasti, is given to Daka, and through him she bears sixteen daughters, thirteen of whom are given to Dharma, one to Agni, one to the Pitloka, and one to Lord iva. From Dharma and one of the thirteen daughters, Nara-Nryaa i appears, and Brahm and the demigods offer Him prayers. Nara-Nryaa i leaves for Gandhamdana Hill, and Maitreya later explains that Nara-Nryaa i will one day appear as Ka and Arjuna. Svh, Agnis wife, bears many re-gods. Only Sat, Lord ivas wife, remains childless, because when her father insults her husband she gives up her body in a mystic re before she reaches maturity. (3466)
Texts 116 describe the various descendants of Svyambhuva Manu. In texts 1733 Atri Muni learns that one must worship the Lord with a clear conception of who He is. One who worships the Lord without a clear conception of His identity does not realize the Lord in His actual form. One can worship the Lord for material results, but such materialistic worship is not pure and will not bring ultimate realization. Ones determination is fullled according to the strength of ones devotion. Texts 3466 further describe Manus descendants. One should pay particular attention to the names of the daughters and their children in texts 4952, because their names are indicative of particular qualities.
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Chapter Two: Daka Curses Lord iva Summary:

Vidura next asks why Daka feels enmity toward Lord iva, and why Sat commits suicide, (13) and Maitreya tells him the history of Dakas great sacrice. When effulgent Daka, the leader of the prajpatis, enters his sacricial arena, all but Brahm and iva stand in respect. Daka offers his father, Brahm, his respects, but he cannot accept that his son-in-law, iva, remains seatedeven though iva is one of the principal demigods and therefore superior to him. Eyes glowing with anger, Daka criticizes iva (48) for neglecting him, and curses him not to receive a share of the sacrices. Daka then leaves the arena. (919) Nandvara, one of Lord ivas principal associates, is angered by this and prepares to counter-curse Daka and the brhmaas who have tolerated the insult. Nandvara then curses the brhmaas who do not understand ivas position to become bereft of transcendental knowledge and preoccupied with material education, and to continue in the cycle of birth and death. He then curses Daka to obtain the face of a goat. (2026) In retaliation, Bghu Muni curses Lord ivas followers to become atheists diverted from transcendental scriptural injunctions. (2732) Lord iva, morose at all this cursing and counter-cursing, silently leaves the arena with his followers, and the sacrice continues for thousands of years for the Supreme Lords satisfaction. At its completion, the attendant demigods and sages bathe in the conuence of the Yamun and Gag, and then return home. (3335)
Texts 119 illustrate the degradation of the envious mind. Envy is usually accompanied by anger, which is related to lust. Envy is insidious, and it blocks clear perception. One hoping to make spiritual advancement must give up lust, anger, greed, and envy. One who does not renounce these qualities loses his intelligence and becomes capable even of offending an exalted soul. Text 20 shows that an atmosphere lled with anger infects any who are not transcendentally situated.
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Texts 2126 describe how brhmaas in Kali-yuga become affected by three materialistic tendencies: identifying with the body, performing brahminical duties simply to maintain their bodies, and considering fruitive activities the goal of life. Texts 2732 describe the tendencies of aivites: the tendency to be atheistic, to not follow stric principles, and to become impersonalists. Texts 3335 show that Lord iva, as an ideal Vaiava, did not take part in the cursing or counter-cursing. Rather, he saw all beings equally. One should neither worship nor disrespect demigods, but one should be particularly cautious not to blaspheme an ideal and nonenvious Vaisnava like Lord iva. Lord iva was so fortunate that Dakas curse freed him from having to associate with materialists, allowing him to focus on his Ka conscious meditations.
Chapter Three: Talks Between Lord iva and Sat Summary:

After answering Viduras rst question about the cause of the enmity between Daka and iva, Maitreya answers Viduras second question: Why did Sat give up her life? Maitreya explains that after Brahm appoints Daka, despite Dakas enmity toward iva, as the head of the prajpatis, Dakas pride increases and he begins to perform sacrices. However, he purposefully neglects to invite iva, although he has invited all the other demigods. (14) Sat witnesses from Lord ivas abode all the demigods and their wives going to attend these sacrices, and asks her husband if she too may attend. After all, the sacrices are being held at her fathers house, and aside from attending the sacrice, she would be able to visit her relatives. (513) But iva tells her that one should not go somewhere uninvited, even to ones own fathers house, if the keeper of the house will become angry due to bodily relationships, if he is proud, or if he will cut his relatives heart with unkind words. Lord iva then tells Sat that she will not be honored at her fathers house, because Daka is envious of
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him and therefore took his absorption in meditation as a personal affront. In fact, Lord iva had already been offering respect to the Supersoul, the true object of respect in the body, when Daka took offense. iva informs Sat that if she insists on going, she will be insulted and will prefer death to the pain of Dakas words. (1425)
In texts 13 Dakas sacrices are mentioned. Although the purpose of sacrices is to satisfy Lord Viu, one must rst satisfy Vius followers for Viu to be satised. In texts 414 Sat explains why she should be permitted to attend Dakas sacrice. In texts 1521 Lord iva begins his reply to Sat. One should never be proud of ones material assets but should simply use them in Kas service. If one does become proud, his material assets may cause him to neglect truly exalted persons, which will cause his degradation. Texts 2225 explain how offering respects to another is actually offering respect to the Supersoul situated in the other persons body. Vaiavas know that they are offering obeisances to Lord Viu in the bodies of others. It is also true that Vaiavas offer their respects to other Vaiavas out of respect for that persons surrender to Viu. One should be careful not to offend pure devotees, who are on the vasudeva platform, controlled by the internal energy. A pure devotee renders devotional service, which causes the Lord to reveal Himself when He becomes pleased.
Chapter Four: Sat Quits Her Body Summary:

Maitreya continues to describe Sats confusion in both wanting to attend the sacrice and yet fearing ivas warning. Finally, deciding to attend, she travels to the sacrice in a procession of Lord ivas followers. No one other than her mother and sisters greet her. Sat then notices that not
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only is her father, Daka, neglecting her, but he has prepared no oblation for iva. She looks at her father with burning eyes, and openly condemns him and the sacrice. (110) Sat then glories Lord iva as the most beloved, as having no rival, and as equal to all, and then again condemns her fathers offensiveness. She reproaches Daka for his envy of the auspicious and pure Lord iva, who blesses both the common man and the transcendentalist and who is honored even by Lord Brahm. Sat then expresses her determination to give up the body she has received from Daka. (1123) Sat changes into saffron garments and sits down on a mat. She raises her life airs to between her eyebrows by the mystic yoga process. Then, she meditates on the ery elements, and her body bursts into ame while she is fully concentrated on Lord ivas lotus feet. (2427) Seeing the suicide of the daughter of Daka and his lack of response to it, those attending the sacrice criticize Dakas hard heart and envy. Sats attendants prepare to kill Daka, but Bghu Muni offers oblations into the sacricial re and creates bhu demigods, who attack and drive away Lord ivas followers. (2834)
Texts 13 show how, due to weakness, Sat did not accept the protection of her husbands instruction. A woman should be protected by her father, husband, or grown son, and should be submissive to her protectors. Texts 46 describe Sats arrival and the sacricial arena and the scene that met her. The purpose of sacrice is to please Lord Viu. People in Kaliyuga cannot properly perform Vedic sacrices, and therefore one should perform the sacrice mentioned in stra for this age: nmasakrtana. In texts 723, Sat reproaches her father for his offense toward Lord iva. Lord iva is glorious and is the greatest Vaiava. The greatest persons are those who disregard peoples faults and magnify their good qualities. Lord iva is one such great soul. One who offends a Vaiava, especially one of Lord ivas caliber, will glide down to
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hell. Ka does not tolerate offenses to His devotees. One should not tolerate hearing a Vaiava blasphemed but should become angry at the offender. In texts 2434 Sat quits her body and Dakas sacrice is disturbed. The purpose of yoga is bodily detachment and elevation toward the Absolute Truth. Dakas envious execution of the sacrice could not result in good for himself or others.
Chapters Five and Six: Frustration of the Sacrice of Daka and Brahm Satises Lord iva Summary:
Maitreya describes Lord ivas anger on hearing from Nrada of Sats death. Lord iva pulls a hair from his head and dashes it to the ground. A huge demon (Vrabhadra) is created, and Lord iva orders this demon to kill Daka and his soldiers. Vrabhadra, the personication of Lord ivas anger, along with Lord ivas other soldiers, heads toward Dakas sacricial arena, creating a sky-darkening dust storm as they travel. After surrounding the arena, they cause havoc everywhere (5.114) by breaking pots, entering forbidden quarters, extinguishing the sacricial re, and arresting the eeing demigods, as well as Daka and Bghu Muni. Stones are continuously showered down, and all the participants disperse out of fear for their lives. (5.1519) Vrabhadra then tears off Bghus moustache, puts out Bhagas eyes, knocks out Ps teeth, and after knocking out his teeth, beheads Daka with the wooden device used for beheading sacricial animals. Vrabhadra then throws Dakas head into the sacricial re, and with cries of joy, Lord ivas party devastates the arena and sets the whole area on re. They then return to Kailsa. (5.2026) Then the demigods, priests, and other participants at the sacrice explain to Lord Brahm what happened. Neither Brahm nor Viu had attended the sacrice. Brahm explains that the events were a natural outgrowth of Dakas blaspheming and offending Lord iva. Brahm instructs them to approach the powerful iva and beg his pardon. Agreeing, all the members of the sacrice journey with Brahm to Kailsa. (6.18)
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The atmosphere, vegetation, and natural opulence of Kailsa Hill are striking. Underneath a huge banyan tree, his body smeared with ashes, Lord iva sits upon a deerskin, appearing free from anger. The party sees him sitting with his associates and speaking about the Absolute Truth to Nrada i. (9-38) The sages and demigods headed by Indra then offer their respectful obeisances. Lord iva immediately stands and touches Lord Brahms feet out of respect. Brahm then glories iva as the controller, maintainer, and destroyer of the cosmic manifestation, and states that it was iva who introduced the system of fruitive sacrices followed by Daka. Brahm then asks why an exalted personality like Lord iva needs to kill others, since those who cannot tolerate the fortune of others and who thus speak harsh words to them have already been killed. Saintly persons naturally show compassion to bewildered entities, even if they are offensive, and need not show their prowess by counteracting them. Brahm requests iva to show mercy and compassion by taking his rightful share of the incomplete sacrice and by giving Daka back his life, Bhaga his eyes, Bghu his moustache, and P his teeth. He asks that the injured recover and the sacrice be allowed to be completed. (39-53)
In texts 18 Brahm instructs the demigods about the dangers of offending great personalities. iva is a most powerful personality, with full spiritual and material opulence. He is the greatest Vaisnava, and because he is empowered by Lord Viu, he is almost the same as the Lord. Daka, interested only in fruitive gain, offended this great personality. Texts 932 describe Kailsa. Wherever a heavenly atmosphere pervades in the material world, people think of sexual indulgence. Kailsa appears no different. Still, Kailsa is sanctied because of the presence of a great devotee, Lord iva. Texts 3341 describe Lord ivas transcendental activities and position. In texts 4253 Lord Brahm asks Lord iva to forgive Daka and the other participants in the sacrice.
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Pure devotees accept everything that happens to them as the will of the Supreme and as the Lords benediction upon them. Those who are envious do not need to be killed by the Lords hand but will be killed by their own bad qualities. Pure souls never become angry at offenders, nor do they retaliate against those who commit offenses toward them. Instead, they feel compassion for offenders. The purpose of sacrice is to please Lord Viu. If the demigods are given Viu prasdam from sacrices, they are pleased and the earth becomes prosperous. Therefore, one should perform the sakrtana-yaja and distribute prasdam if one wishes the earth to become prosperous. By these activities, Ka will be pleased and the demigods will automatically be satised.
Chapter Seven: The Sacrice Performed by Daka Summary:

iva is pacied by Brahms words and explains his own actions. iva explains that he had not taken offense but had acted to correct wrong attitudes. He then agrees to restore Dakas life, but states that Daka must have the head of a goat. He also agrees to adjust or mitigate the injuries to Dakas followers. All present are satised by ivas words, and Bghu invites iva to attend the sacrice. All leave for the arena. When the animals head is afxed to Dakas body, Daka regains consciousness and sees Lord iva standing before him. Dakas heart is cleansed of envy and, in a choked voice, he tries to praise iva. But he cannot, because he now remembers his daughter Sats death. With great effort he checks his lamentation and offers prayers (112) praising ivas mercy in punishing him, an act that protects the brhmaas and their regulative principles by underlining the nature of religious principles. Daka also explains that the punishment he has received from iva has stopped him from going to hell for his offense and lack of appreciation for ivas position. (1316) After being pardoned by Lord iva, and with Lord Brahms permission, Daka begins the sacrice. As soon as Daka offers claried butter into the re with the appropriate Yajur-veda mantras, eight-armed Viu appears, seated on Garua and looking most effulgent and gorgeous. All present fall at His feet and prepare to offer prayers according to their individual realizations. (1725)
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Daka glories Lord Viu as always transcendental; the priests acknowledge their ignorance about the Lord as they pursue their Vedic rituals; the assembly members glorify the Lord as the shelter from troubled material life; Lord iva explains that his consciousness is always xed on the Lords lotus feet and that he has learned compassion and forgiveness from the Lord; Bghu Muni requests that the Lord forgive the offenses illusioned jvas commit in their ignorance; Lord Brahm explains that no one can understand the Lord by any material method; Indra appreciates the Lords form as suitable for punishing the demons who trouble the devotees; the priests wives request the Lord to purify the sacricial arena by bringing the dead animals back to life; the sages glorify the Lords detachment; the siddhas reveal that their minds are always absorbed in the Lords nectarean pastimes (which bring as much pleasure as merging into the Absolute); Dakas wife prays that the Lord will be pleased by the sacrice; the Lokaplas acknowledge that the Lord is beyond material sense perception; the mystics appreciate that the Lord is nondifferent from the Supersoul and that He is inclined toward His devotees (they also state that He is beyond the material creation and possesses spiritual variety); the Personied Vedas glorify the Lord as transcendental and beyond the mode of goodness; the re-gods explain that the purpose of all yaja is to please the Lord; the demigods pray to the Lord as existing beyond the devastation; the Gandharvas glorify the Lord as the Supreme great, adding that all greatness springs from Him; the Vidydharas glorify the Lords pastimes as being so potent that hearing them frees a soul from illusion; the brhmaas recognize the Lord as the personication of sacrice (Varha), and pray that the sacrice can now be completed due to the Lords presence, for even the Lords holy name removes all obstacles. (2647) After Viu is gloried, Daka again begins the sacrice. Maitreya explains to Vidura that although Viu is the actual enjoyer of the results of all sacrices, as the Supersoul He is already satised by His share. The Lord explains to Daka that He is that Lord, and that He creates, maintains, and destroys the cosmic creation through His differently named energies. No one is independent of Him, and the devotees understand this. Knowing all to be separate but one allows one to achieve peace. After hearing His instructions Daka then worships Viu, then separately worships Brahm and iva. He then completes the sacrice, satises everyone, and feels fully satised. Daka is then blessed by the demigods. Maitreya tells Vidura that Sat later takes birth as the daughter of the Himalayas and again marries Lord iva. Maitreya explains that he heard
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the story of the Daka yaja from Uddhava, and blesses all who hear the story with faith to be cleared of all material contamination. (4861)
In texts 112 Lord iva explains that he was not angry at anyone but acted only to correct wrong mentalities. In texts 1317 Daka shows how, having offended a Vaiava, one should willingly accept as mercy whatever punishment he is given, because this both corrects him and neutralizes his offenses. Texts 1847 describe Lord Viu as the supreme, transcendental Lord. Each category of sacricial participant offers prayers and honors the Lord, as described above in the Summary to this chapter. Lord Viu is the worshipable master of Lord iva and all the demigods; He is the master of all living beings. Although each soul has its own realization of the Lords position and may glorify Him from its own perspective, no one can, in fact, know Him completely. Texts 4861 explain that Lord Vius pleasure is the goal of all Vedic sacrices. Sacrices performed in other ages were meant to please the Lord. In this age, the only effective sacrice is the sakrtana-yaja. While Lord Brahm and Lord iva recognize their subordination to Lord Viu, understanding Him to be the Supreme Godhead, they are also considered nondifferent from Him. On the absolute level, nothing is different from the Lord (acintya-bhedbheda-tattva).
Chapter Eight: Dhruva Mahrja Leaves Home for the Forest Summary:
Maitreya tells Vidura that some of Brahms sons, such as Nrada, remain celibate brahmacrs. He also mentions that during creation, Brahm gave birth to Adharma (Irreligion), and from Irreligion, whose wife was Falsity, came My (Cheating) and Dambha (Blufng). From these two were born Greed and Cunning, and from them, Anger and Envy, who gave
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birth to Kali and his sister, Harsh Speech. From Kali and Harsh Speech appeared Death and Fear, who combined to produce Excessive Pain and Hell. These, Maitreya explains, are the causes of devastation. (15) Maitreya then continues his description of Svyambhuva Manus sons, Uttnapda and Priyavrata. Uttnapda ruled as king and had two wives, Suruci and Sunti. Suruci was his favorite. Suntis son was Dhruva. As Surucis son Uttama is sitting on his fathers lap, Dhruva tries to climb up beside him, but Suruci speaks proudly before the king, informing Dhruva that he will have to worship Nryaa, die, and be born from her womb before he is qualied to sit on his fathers throne. Dhruvas father does not protest, and Dhruva becomes angry. Trembling, he seeks out his mother. When Sunti hears what has occurred, she also burns with grief. Sunti requests Dhruva to not wish ill for others and, accepting Surucis words, worship the lotus feet of the Supreme Personality of Godhead. Citing Brahm and Svyambhuva Manu as examples of those who attained success through the Lords mercy, Sunti implores Dhruva to worship the Lord with devotion and thus mitigate his distress. After deliberate consideration, Dhruva leaves the palace to seek out Lord Nryaa. (624) Hearing of these events, Nrada Muni meets Dhruva and tests his determination, asking him to go home, remain tolerant, and not attempt the difcult mystic process of satisfying the Lord. (2534) Dhruva Mahrja acknowledges the propriety of Nradas instructions, but admits his inability to follow them. Dhruva then requests Nrada to teach him how to achieve his desire of attaining the most exalted position in the universe. (3538) Nrada instructs Dhruva to completely absorb himself in devotional service, despite his desire for material gain, by going to Madhuvana, Vndvana. He tells him to meditate on the beautiful form of the Supreme Lord by practicing mystic yoga. Nrada then gives Dhruva the twelve-syllable Ka mantra o namo bhagavate vsudevya, along with instructions on how to engage in worship. He assures Dhruva that his desires will be fullled if he strictly follows the process he is receiving. (3961) Dhruva offers Nrada his obeisances and starts for Madhuvana. Meanwhile, Nrada visits King Uttnapda, hears Uttnapda describe his own cruel behavior toward Dhruva, and assures the king that Dhruva is being protected by the Lord. He also tells the king of Dhruvas greatness. (6270)
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Dhruva arrives in Madhuvana and begins the process Nrada has given him. He worships the Lord, fasts, practices pryma and sense control, and after ve months, captures the Supreme Lord in his heart. He becomes so powerful that he chokes the universal breathing and causes the demigods to seek Lord Haris shelter. The Lord informs the demigods of Dhruva Mahrjas austerities and assures them of their safety. (7182)
Texts 15 explain that Lord Brahm creates both good and bad. Devastation takes place because of irreligion. In texts 623 Sunti admits that there is no solution to ones grief other than taking shelter at Lord Kas lotus feet. To achieve the result one desires, even if that result is material, one should worship Ka with one-pointed attention. One should not be diverted by anything, and one should not worship the demigods. One should also give up all envy toward others when worshiping the Lord. Texts 2434 explain that one should remain equipoised in the face of ones suffering, because ones suffering is caused by ones own karma and not by those who deliver it. The Lord will always help those desiring to approach Him, just as He sent Nrada Muni to show Dhruva Mahrja compassion. In texts 3538 Dhruva explains that he is incapable of following Nradas instructions because he is a katriya. He asks for an honest path to follow to achieve his goal. Even one with material desires is not barred from worshiping the Supreme Personality of Godhead. Texts 3962 describe the process of devotional worship Nrada prescribed for Dhruva Mahrja. One should practice the essence of yogameditation on the Supreme Personality of Godheadby chanting the Lords holy names and meditating on His beautiful form. Living in a holy place such as Madhuvana brings one closer to the Lord.
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Texts 6370 explain that one who practices devotional service is never unprotected. Texts 7182 describe Dhruvas concentrated practice and the success he achieved. We should be determined to execute devotional service exactly according to the spiritual masters order. We should be determined, as Dhruva Mahrja was, to complete our devotional activities in this lifetime. All concessions have been made for us in this age by Lord Caitanya, and if we simply follow His process, we will achieve perfection.
Chapter Nine: Dhruva Mahrja Returns Home Summary:

Maitreya tells Vidura how after assuring the demigods, the Lord mounts Garuas back and travels to Madhuvana to see His servant Dhruva. Dhruva Mahrjas meditation breaks when the Lord appears before his eyes, and to help young Dhruva express suitable prayers, the Lord touches him with His conch. Inspired by the Lords touch, Dhruva, overwhelmed with love, glories the Lord (14). Dhruva rst speaks about how the bliss of hearing the Lords glories is far above the happiness experienced in Brahman realization. The happiness one experiences from hearing ka-kath has no comparison among heavenly delights. Then Dhruva glories the powerful process of associating with the Lords devotees and hearing from them about the Lord. Such association helps one become detached from matter and delivers one from death. After glorifying the Lord as the fully opulent creator, the Supreme Brahman, and the supreme benediction, Dhruva, aware of how paltry his own material desire is, glories the Lords pure devotional service as the supreme goal and ultimate benediction. (517) The Lord congratulates Dhruva and tells him that he will fulll Dhruvas desire for the greatest kingdom. He then awards Dhruva the polestar, rulership over the earth, material happiness, and ultimately, residence in His own abode. Lord Viu then leaves (1826) and Dhruva, shamed, realizes that his misfortune was caused by both his material desires and his enmity toward his stepmother. He also realizes that his material desires and his envy have blocked him from immediately
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achieving the Lords lotus feet. He repeatedly sees how he was illusioned. Although he saw the Lord personally and was thus able to have his spiritual desires fullled, he achieved only the greatest material kingdom. (2735) (Maitreya then praises Viduras pure devotional service and satisfaction with serving the Lord. [36]) Uttnapda is overwhelmed with joy when he hears of Dhruvas return. The king, his two wives, and Uttama leave the palace in a procession to greet Dhruva. When the king embraces Dhruva, who had been touched by the Lords lotus feet, he and others are able to see that the boy has changed. Dhruva offers respects to his father and both queens, and has a brotherly exchange with Uttama. Queen Suntis grief is removed as she embraces her son, and all praise Dhruva as he enters the decorated city. Dhruva Mahrja thereafter lives in his fathers palace, which is as opulent as heaven, and when King Uttnapda sees that Dhruva is fully mature, he renounces his kingdom and goes to the forest after installing Dhruva Mahrja as emperor. (3767)
Texts 15 describe Dhruvas darana with the Lord. As Dhruva became fully aware of all Vedic conclusions only after being touched by the Lord, so we need to receive the Lords mercy if we are to understand Him. Everything we offer must be made of bhakti, of the internal energy. Nothing made of the external energy can satisfy the Lord. We are changed by coming in contact with the internal energy. In texts 610 Dhruva explains how people worship the Lord for sense gratication, which is available anywhere, because they do not understand true spiritual happiness. Only those in my worship the Lord for sense gratication, which is available even in hell. Ka is the controller of the material and spiritual energies, and He can award freedom from birth and death. Texts 1112 explain that soul makes Ka conscious advancement by associating with devotees and hearing the Lords glories from them. One can neither attain devotional service nor relish it without Vaiava saga.
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In texts 1317 Dhruva Mahrja glories Lord Vius position as the Supreme. In texts 1828 Lord Viu awards Dhruva his desires. Bhakti is the greatest award and most desirable benediction. In texts 2936 Dhruva laments the material desires with which he approached the Lord, and Maitreya praises Vidura for his pure devotion. After Dhruva saw the Lord and had his desires fullled, he became ashamed and morose because (a) the Lord had awarded him the spiritual world without his having desired it. He appreciated the Lords kindness; and (b) his darana with the Lord had freed him from all material desire, especially from his vengeful attitude. He was therefore ashamed of having had impure desires so far from the proper desires expressed by pure devotees. Texts 3767 describe Dhruvas triumphal return to the palace and his life afterwards. Dhruva was changed by his contact with the Supreme Lord, and everyone who met him after that offered respect to him. When Ka becomes pleased with a devotee, all other entities are also pleased with that devotee.
Chapter Ten: Dhruva Mahrjas Fight with the Yakas Summary:

Maitreya tells Vidura that Dhruva and his two wives produce children. Later, Uttama, Dhruvas younger brother, is killed by a Yaka in the Himalayas. In anger, Dhruva sets out for Alakpur, the Yaka capital. Challenging the Yakas to a ght, Dhruva blows his conchshell. The Yakas respond by attacking. Dhruva Mahrja, however, is too powerful for them. The Yakas shower Dhruva with arrows and other weapons, but Dhruvas powerful arrows kill many Yakas and cause those remaining to ee. Using magic, the Yakas create dust storms, lightning, and a rain of blood, pus, and stool. Mountains and weapons fall from the sky, and erce animals appear, threatening to devour Dhruva. The ocean then appears in a frightening form. When the sages see Dhruva
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overwhelmed by Yaka magic, they assemble and offer Dhruva encouragement, reminding him of the power of the Lords protection through His holy name. (130)
Texts 130 explain that a devotee can be saved from all difculties, especially the difculty of having to cross the insurmountable ocean of death, by chanting the Lords holy name, the Hare Ka mahmantra, at the time of death. Sages and demigods also protect devotees in difculty.
Chapter Eleven: Svyambhuva Manu Advises Dhruva Mahrja to Stop Fighting Summary:
Maitreya explains how after hearing the sages encouragement, Dhruva shoots his nryastra, ending the Yakas magic and killing many of the Yakas. Then the remaining Yakas gather their strength and attack Dhruva, but Dhruvas arrows cut them to pieces. (15) Out of compassion for the Yakas, Svyambhuva Manu then approaches his grandson, Dhruva, and asks him to stop his irreligious killing. After all, the Yakas are sinless and not offenders. Manu admonishes Dhruva not to indulge in unnecessary anger; nor should he identify the body as the self. Both of these are forbidden for those practicing devotional service. Manu reminds Dhruva that he is headed for the Lords abode and that his life is already successful. He should thus live his life in an exemplary fashion. Manu also reminds Dhruva that the Lord is pleased by a devotees gentle dealings and that one becomes happy by pleasing the Lord and by nothing else. (614) Manu then explains that the Lord is the remote cause of everything, even though He is untouched by matter. It is the Lord as time who kills, even though the Lord is free from death. As time, He is neutral to all, but through time all are awarded the results of their karma. No one can know either the Lord or His plan. Manus point is that it was the Lord as time, not the Yakas, who killed Dhruvas brother. Dhruva should surrender to the Lords will, because everything is under His control. (1527)
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Manu next encourages Dhruva to forget his illusory concepts of I and mine. Controlling his anger, which is a great enemy for those on the spiritual path, Dhruva should serve the Supersoul living in everyones heart. Manu then informs Dhruva that the killing of so many Yakas has disturbed Lord ivas brother Kuvera, and Dhruva should pacify Kuvera so that his wrath does not affect Dhruvas family. After instructing Dhruva, Svyambhuva Manu then returns to his home. (2835)
Texts 12 mention that Dhruva uses the Lords weapon (nryastra) to dispel illusion. The weapon Ka gives us in this age is the constant chanting of the Hare Ka mantra. One who chants it continuously becomes fully surrendered to Ka and dispels all misunderstanding. Texts 314 explain that one should not engage in material activities based on the understanding of the body as the self. One should act only to please the Lord. Texts 1522 explain that the Supreme Lord is the cause of all causes, including the cause of creation, maintenance, and destruction. As time, the Lord forces material activities forward. One should focus his attention on the Lord, the remote cause of all, and not become entangled in intermediate causes. That is Ka consciousness. Text 23 explains that one can understand the Absolute Truth only by surrender to Ka and by studying stra under the spiritual masters guidance. One cannot understand the Absolute Truth by mental or intellectual efforts. Texts 2435 explain that the Lord controls everyone. By constantly hearing about Ka, one should focus his attention on Him. One should surrender at His lotus feet and thus free himself from anger, bodily identication, attachment, and all other entanglements.
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Chapter Twelve: Dhruva Mahrja Goes Back to Godhead Summary:

Maitreya tells Vidura that Dhruvas anger subsides when he hears Svyambhuva Manus instructions, and he stops killing Yakas. Hearing of Dhruvas decision, Kuvera appears to Dhruva, who greets him with folded hands. Kuvera, speaking philosophy similar to what Manu spoke, explains that it is the Lord as time who has killed both Uttama and the Yakas, and that bodily consciousness causes birth and death. Kuvera then requests Dhruva to engage in the Lords devotional service, for only the Lord can deliver one from birth and death. Then Kuvera asks Dhruva to take a benediction, and Dhruva asks Kuvera to bless him with uninching faith in and remembrance of the Supreme Personality of Godhead, so that he can cross the ocean of nescience. Kuvera is pleased and happily offers Dhruva this benediction. Kuvera disappears and Dhruva returns home. (19) At home, Dhruva Mahrja performs sacrices to please the Lord and rules and protects his citizens as if they were his children for thirtysix thousand years. Then he hands over charge of his kingdom to his son. He understands that the material manifestation is like a phantasmagoria, for it has been created by the Lords my. Dhruva thus retires, renouncing his kingdom, and goes to Badarikrama. (1016) There, Dhruva Mahrja puries his senses, practices aga-yoga, and by focusing his mind on the Deity, enters ecstatic trance and is liberated. An airplane descends from Vaikuha to take Dhruva to the Lords kingdom. Two of the Lords associates, Sunanda and Nanda, remind Dhruva of his past austerities and welcome him aboard. Dhruva then performs his regular duties. Then, as he boards, he steps on the head of death. Dhruva then remembers his mother, Sunti, and sees that she is already on a plane, proceeding to Vaikuha ahead of him. The airplane makes its way to Vaikuha, and as it travels, demigods shower owers. Thus Dhruva achieves the polestar, Viuloka, the eternal planet in the universe around which all other planets circumambulate. (1739) Maitreya then glories Dhruva Mahrja by repeating three verses that Nrada Muni once spoke to glorify Dhruva. He also describes to Vidura the potency of hearing this narration and the incredible benets accrued. (4052)
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In texts 15 Kuvera repeats Svyambhuvas instructions. Ka is ultimately the cause of everything in this world, even of killing, and one should therefore renounce the bodily concept of life. The bodily concept separates living entities from one another due to their ignorance of the soul and the Supreme. As parts of Ka we should serve Him. Texts 69 illustrate that one should seek benedictions only in relation to ones Ka consciousness. One should take shelter only of Ka, because He alone can award freedom from birth and death. Texts 1034 explain that the Lord controls everyone. Pure devotional servicewhen one serves simply to please the Lordattracts Kas attention and inspires Him to arrange for His devotee to journey to His own glorious abode. Texts 3541 describe the position Dhruva Mahrja attained. Because Dhruva Mahrja performed such great austerities in devotional servicethat is, simply to please the Lordhe attained a position more exalted than any king, brhmaa, Vedntist, or rjari had ever attained. (Text 41 summarizes the rst verse Nrada Muni spoke glorifying Dhruva Mahrja in the assembly of Pracets.) In texts 4252 Nrada continues to glorify Dhruva Mahrja and Maitreya offers a phala-ruti. One conquers the unconquerable Ka by loving Him. This love is developed by following the instructions of ones spiritual master and by hearing about the Lord from guru and sdhus. (Text 42 summarizes the second verse Nrada Muni spoke to the Pracets in glorication of Dhruva Mahrja.) One can go the spiritual world after this one lifetime if one is as serious and sincere as Dhruva Mahrja. Such sincerity pleases ones guru, and one then receives his blessings. (Text 43 summarizes the third verse Nrada Muni spoke in the Pracets assembly in glorication of Dhruva Mahrja.)
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Chapter Thirteen: Description of the Descendants of Dhruva Mahrja Summary:

Vidura asks Maitreya about the identity and history of the Pracets, as well as about Nradas glorication of the Supreme Lord in their assembly. Maitreya thus begins discussing Dhruva Mahrjas descendants, beginning with Utkala, who chooses not to become king, down several generations to Mahrja Aga and his bad son Vena. Venas character is so abominable that Mahrja Aga renounces his kingdom and goes to dwell in the forest. Vena is later cursed by the sages and dies. After churning Venas body, the sages serve Lord Viu by helping Him to make His advent as Pthu Mahrja. (120) In reply to Viduras question about Vena, Maitreya then tells how Mahrja Aga performed a sacrice to produce a child. But Agas wife Sunth is the daughter of death personied. Later Sunth bears a son, Vena, whose character is as irreligious as his maternal grandfathers. Even in his childhood the boy is cruel, and Mahrja Aga becomes more and more aggrieved. Gradually, Venas irreligiousness causes Aga to become detached from family and kingdom and leave home unseen by anyone. The citizens search for their king, but when they cannot nd him, they approach the sages for a solution. (2149)
As the story is told throughout the chapter, one comes to understand that bad karma (in the form of a bad son, chronic disease, or any other suffering) is actually a blessing if it gives birth to material detachment.
Chapter Fourteen: The Story of King Vena Summary:

Fearing that the state will be overrun by thieves and other criminals, and that people would therefore fall into animalistic life, the sages enthrone Vena despite his disqualications. Vena is such a strict king that he easily removes the threat from criminals, but he himself is proud and considers himself the all-in-all. Therefore, he stops all sacrices
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and effectively strangles brahminical culture. After considering what is proper, the sages decide to speak to the king, and do so humbly, trying to convince him to follow santana-dharma. Supporting devotional activities directed to God, the sages tell Vena, will benet both himself and his citizens. (123) King Vena, however, criticizes the sages for worshiping demigods, saying that instead they should worship the king. It is the king, he says, who maintains the sages, and Vena equates himself with the Supreme Lord. The sages rst become brokenhearted upon hearing his words, then angry. They kill Vena with mantras because he has blasphemed the Lord. Sunth preserves her sons body in oil. (2435) The sages immediately notice an increase in criminal activity, since the country is now kingless, and they determine that although they are neutral, they are duty-bound to protect the citizens. They decide to maintain Mahrja Agas powerful line, because those who have come in the line, with the exception of Vena, have been godly kings. To accomplish this they churn Venas thighs and produce a crow-black man with reddish hair, who assumes and clears Venas sinful reactions. (3646)
Texts 112 describe the ascension of Vena to the throne, his pride and cruelty, and his forbidding of Vedic sacrice. Sages are responsible to society to ensure that the king is suitable and rules his citizens in such a way that they can make spiritual progress. Still, unless circumstances are dire, they should avoid taking part in politics but should encourage a spiritual atmosphere by hearing and chanting Kas names and pastimes. In texts 1322 the sages instruct Vena about the duties of a pious king. The citizens progress when they engage in the duties of their particular varas and ramas as these are described in stra. They should also worship Ka with the results of their work. The kings duties are as follows: to exemplify a religious life, to ensure that the citizens are pleasing the Lord by their duties, and to protect the citizens and their property from criminals and from exploitative government ofcials.
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Texts 2330 further describe Venas pride and his pretension to universal supremacy. Texts 3141 describe the sages reaction to Venas words. The point that sages have a social responsibility is again stressed. Those brhmaas who neglect the people will nd their knowledge and spiritual power diminishing. Texts 4246 describe Bhukas birth and his assumption of Venas sinful reactions.
Chapter Fifteen: King Pthus Appearance and Coronation Summary:

After Bhukas appearance, the sages churn Venas arms. From that churning a male and female couple appear, whom the sages recognize as plenary expansions of the power of Viu (Pthu) and of the goddess of fortune (Arci). The sages, as well as residents of the higher planets, then glorify King Pthu. Lord Brahm, upon his arrival at the scene, views the auspicious signs on Pthus body and understands him to be a partial representative of the Lord. Pthu and Arci are then crowned, and the demigods, oceans, mountains, and other beings each present them with suitable gifts. As the professional reciters and poets are about to glorify Pthu, he stops them, stating that their praise is meant for the Lord. Aside from this, Pthu Mahrja tells them that he has not yet done anything praiseworthy, so their glorication is not appropriate. (126)
Texts 126 describe Mahrja Pthus appearance. One should not be accepted or praised as an incarnation of the Lord without possessing the specic symptoms of the Lord and without performing incredible activities that only the Lord or his empowered representative can perform.
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Chapter Sixteen: Praise of King Pthu by the Professional Reciters Summary:

The reciters hear Pthu Mahrjas sweet and humble words, but following the sages instructions, they praise Pthu by rst expressing their inability to properly glorify him. (13) They then enumerate the qualities he will possess as an ideal king. Pthu Mahrja will engage all of his citizens in religious principles, maintain the demigods and the earth, distribute his mercy equally, be tolerant, supply rain, enhance the peace of all living entities, be expert at appropriate hidden dealings, be unconquerable, be all-knowing yet neutral in his kingdom, be inuential (accepted by all his citizens), and be a determined protector of brahminical culture. He will give shelter to those who depend on him, be respectful toward women, serve Vaiavas, associate with liberated souls, and chastise the impious. (419) The reciters also describe how Pthu will travel around the globe, will receive the respect of all, will have no competitor, and will become as reputable as the Supreme Personality of Godhead. He will milk the earth and break hills to make agriculture easier. He will cause all the thieves and rogues to hide, perform one hundred horse sacrices, although Indradeva will steal the horse from the one hundredth. He will receive transcendental instructions from Sanat-kumra and hear the glories of his magnanimous activities sung by all. (2027)
Texts 13 illustrate that even though one is unqualied, one should nevertheless attempt to glorify the Lord. Although the Supreme Lord is unlimitedly glorious, and although no one is capable of glorifying the Lord adequately, a devotee should nevertheless glorify the Lord with the prayers and understanding he has gained from the disciplic succession. This will please the Supreme Personality of Godhead, especially when ones words are offered with devotion. Texts 427 describe Mahrja Pthus exalted characteristics. One must possess exalted qualities in order to rule the earth properly. From the reciters we can understand some of a kings responsibil-
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ities: he must engage his citizens in religious principles, including the performance of yajas meant to satisfy the Lord; he must protect his citizens as if they were his children; he must be an expert diplomat and willing to mete out justice equally; he must protect brahminical culture, truth, and women; he must serve Vaiavas, associate with the liberated, and love all beings as he would himself; he must be powerful and heroic, take instructions from a spiritual master, and eradicate his citizens miseries.
Chapter Seventeen: Mahrja Pthu Becomes Angry at the Earth Summary:

Maitreya next describes how Pthu Mahrja rewards the reciters and satises the brhmaas, the other caste leaders, and others. Vidura asks about Pthu Mahrjas pastimes mentioned by the reciters. Vidura praises the effect of hearing about Pthu Mahrja, an incarnation of the Lords potencies. (17) Maitreya is inspired by Viduras questions and tells him how Pthus citizens approach Pthu because they are starving. Pthu takes up his bow and aims an arrow at the earth, who takes on the form of a cow and ees. But Pthu Mahrja, with bow and arrow in hand, chases the earth until she surrenders. The earth pleads with Pthu for mercy, as she asks him who will maintain the citizens should he destroy her. Pthu Mahrja replies that the earth does not deserve mercy, because she has accepted her share of sacricial offerings but has kept all the food grains hidden within her. Pthu Mahrja then threatens to kill the cow with his arrows and feed her esh to his hungry citizens. Pthu resembles anger personied and prepares to kill the earth for her selshness, promising to personally uphold the earths population by his mystic power. The earth trembles and surrenders. With folded hands she explains the reasons behind her behavior. (828) The earth prays, rst stating that Pthu is transcendental and not bewildered by illusion although his potency is spread throughout the creation. Pthu Mahrja is her creator, and now she asks to know where she should take shelter. She then asks why the supreme protector of religious principles is so eager to kill her, although she is in the shape
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of a cow. The earth then glories the Lord as the origin of everything created, the cause of all causes, the Supreme Personality of Godhead, who as Varhadeva once protected her, and by whose energy she was created. The earth then states that the Lords activities appear wonderful and contradictory. (2936)
In texts 18 Vidura inquires about Mahrja Pthus activities and Maitreya becomes inspired to respond. Topics about the Supreme Lord, His incarnations, and His devotees are called ka-kath. Hearing and speaking ka-kath lls one with spiritual energy. Texts 913 illustrate that the kings prime responsibility is to ensure that his citizens have sufcient food. Texts 1428 further describe the kings duty in protecting his citizens. Mahrja Pthu refers to the earths lack of compassion in not trying to help the starving population. In texts 2936 the earth takes shelter of Mahrja Pthu and reminds him that he previously rescued her in his form as Varhadeva. All living entities are ultimately dependent on Ka.
Chapter Eighteen: Pthu Mahrja Milks the Earth Planet Summary:

Maitreya then explains how Mahrja Pthu remains angry and the earth speaks further. She explains that the sages have given the proper methods for how to obtain ones necessities from the earth. But the nondevotees have been selshly using the grains meant for sacrice, and the rascal kings have not been punishing them. Thus the earth has been keeping the grains within herself. But the grains are deteriorating. The earth asks Pthu to please use the correct process (involving a calf, milkman, and pot) to milk the grains from her while she is in the form of a cow. (111)
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Mahrja Pthu accepts her offer and makes proper arrangements for the grains and herbs to be milked from the earth. Following his example, sages, demigods, Daityas, the residents of the upper planets, Yakas, snakes, four-legged animals, trees, and humans all milk the earth and fulll their particular desires. (1226) Mahrja Pthu is then satised with the earth, for she has proposed a practical solution to the problem of feeding the citizens. To help her produce adequate food, she asks Mahrja Pthu to level her surface with his bow. He then organizes various residences to be used for the different citizens and animals, and thus creates the science of residential planning. (2732)
In texts 110 the earth explains that some living beings have been misusing her bounty. One can be happy and successful materially and spiritually only if one follows the Vedic systems according to the instructions of sages. The Vedic system is designed to help those who still desire sense gratication make gradual spiritual advancement. Texts 1113 explain that material opulence is meant to be offered to Ka for His satisfaction, not for our personal sense gratication. One who does not have a service attitude when in contact with material opulence has the mentality of a thief. When the thiefs mentality is dominant among the citizens and the government does not check it, then the earth will withhold her opulence. The government must follow standard yajic processes in order to inspire the earth to produce lifes necessities. Texts 1428 describe the yajic process and how each type of living being milked the earth for its food. The earth can maintain all living entities if they follow the proper stric processes. Texts 2932 explain how Mahrja Pthu leveled the earths surface and designed the rst cities.
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Chapter Nineteen: King Pthus One Hundred Horse Sacrices Summary:

Pthu Mahrja begins to accomplish his goal of performing one hundred horse sacrices. Indra nds this intolerable, because he has become famous as the only one who has completed one hundred such sacrices. He does not want Pthu to try to equal him. As Mahrja Pthu begins to perform his sacrices, Lord Viu appears, followed by the chief demigods and their followers. As the number of sacrices increases, Mahrja Pthus opulence is enhanced by the Lords mercy, for the land begins to reciprocate with his sacricial offerings. (110) Indradeva, invisible to all and lled with envy, then steals the horse meant for the one-hundredth sacrice. When Pthu Mahrjas son hears of Indras deed from Atri Muni, he angrily follows Indra to kill him. But Indra is dressed as a sannys, and uncertain, Mahrja Pthus son does not kill him. When he returns, however, Atri Muni sends him out again to kill Indra for impeding the completion of the sacrice. This time Indradeva becomes fearful and gives up both his false dress and the horse, which Pthu Mahrjas son returns to the sacrice. Indradeva then covers the sacricial arena with a dense darkness and again steals the horse. Atri Muni points this out to Pthu Mahrjas son, now named Vijitva, who again chases Indra and again does not kill him, seeing him dressed as a holy man. Atri Muni yet again instructs Vijitva to kill Indra, and Indra again gives up both his dress and the horse. In this way, Indra introduces various forms of false sannysa. Because Indra introduces these falsities, Pthu Mahrja himself decides to kill him. (1126) The priests and sages request Mahrja Pthu not to kill Indra, but suggest they call him by mantra and cast him into the sacricial re. Lord Brahm, however, forbids them to do so, reminding them of Indras position as one of the Lords chief assistants and thus as good as the Lord. Brahm requests Mahrja Pthu to stop at ninety-nine sacrices, because Indras envious attitude is causing Indra to introduce irreligion. Neither does Mahrja Pthu need to perform the sacrices to ensure his lifes success. Brahm then reminds Pthu that even demigods have anarthas, and that Mahrja Pthu has made his advent in order to protect religious principles, not increase irreligionsomething that would continue to happen if Indra kept trying to stop the one-hundredth sacrice.
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Pthu Mahrja agrees to abandon his one-hundredth sacrice and affectionately makes peace with Indra. The demigods and brhmaas, satised by Mahrja Pthu, give him their heartfelt blessings. (2742)
Texts 110 describe Mahrja Pthus sacrices. Mahrja Pthu was so devotional that Lord Viu Himself attended his sacrices. The Lord is pleased when sacrices are performed according to the prescribed method. When this is done, the earth abundantly produces all the necessities required by living beings. Due to envy, Indra could not tolerate the progress of [Pthu Mahrjas] opulence. Mahrja Pthu is both an incarnation of Viu and a devotee of Viu. Texts 1125 describe the various types of irreligion introduced by Indradeva out of his envy of Mahrja Pthu. Texts 2629 illustrate that it is the kings duty to stop irreligious activityincluding all activities that appear in the guise of religion but which cheat the people. In texts 3042 Mahrja Pthu makes peace with Indra by agreeing not to perform his one-hundredth sacrice. The purpose of sacrice is to please Lord Viu, not to increase irreligion. Therefore Mahrja Pthus humility allowed religious principles to be maintained. In this age the only recommended sacrice is the sakrtanayaja.
Chapter Twenty: Lord Vius Appearance in the Sacricial Arena of Mahrja Pthu Summary:
Lord Viu then appears in Pthu Mahrjas sacricial arena with Indra. Pleased with the king, Lord Viu then requests him to forgive Indra, saying that an advanced soul forgives because he knows the difference
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between the soul and illusion. The Lord adds that one should engage himself in His service, unaffected by the modes of nature. (18) One should do his duties without attachment to the results, in devotion, and thus become satised. One will then be able to see with equal vision, and can thus differentiate between the body and the self. This is liberation. The devotees who love Ka are not bothered by happiness or distress. Lord Viu then tells Pthu Mahrja His desire: that the king rule with steady consciousness and protect all his citizens. (913) Lord Viu then informs Pthu Mahrja of the reactions incurred by kings according to the modes in which they rule. And by ruling according to the instructions of sages, Mahrja Pthu will soon see the four Kumras. The Lord then requests Pthu Mahrja to accept a benediction, as He is pleased with the exalted qualities Pthu expressed during his sacricial performances. Without such qualities, no one is able to please the Lord through sacrice. (1416) Pthu Mahrja accepts Lord Vius instructions, and Indra, who had arrived with Lord Viu, falls at Pthus feet to beg forgiveness. Pthu Mahrja immediately embraces Indra and gives up his anger. Then he worships the Lords lotus feet, gazing at Him with tear-lled eyes. Pthu Mahrja then speaks his prayers. (1723) In asking for a benediction, Pthu Mahrja does not ask for anything material. Nor does he ask to merge into the Lords existence. Rather, he asks for a million ears to hear the Lords glories from His pure devotees so that he can remember his relationship with the Lord. To hear from pure devotees is the only benediction he requests, knowing that it will further x him in Vaiava association. Pthu Mahrja then asks for service and for the Lords mercy. He concludes his request by petitioning the Lord to refrain from offering him material benedictions. Rather, Pthu asks the Lord to give him whatever the Lord thinks best, as a father does for his son. (2431) The Lord blesses Mahrja Pthu with pure devotional service and requests the king to always carry out His orders. Pthu Mahrja then worships all present, and they also leave, following Lord Viu. Pthu Mahrja offers his obeisances to the Lord and goes home. (3238)
Texts 112 explain that when one performs sacrices and prescribed duties according to his position in varrama, not for fruitive results
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but with detachment and a desire to give the Lord pleasure, one comes to the Brahman platform of knowledge. On this platform, one clearly understands the soul as different from the body. From there one can begin to understand the Lord. This is the proper way to attain jna and the transcendental platform, not by renouncing work. Texts 1316 explain that with detachment, a king should give pleasure to Lord Viu by dutifully performing his prescribed duty of protecting the citizens and inducing them to become Ka conscious. Texts 1725 illustrate that when the Lord is pleased with His devotee, He wants the devotee to accept some benediction from Him. Neither the material opulence awarded by ones karma nor merging into Brahman are worthy requests to make of the Lord. Rather, a devotee wants only to hear Kas glories spoken by pure devotees. One may remain in his position, but if he hears from pure devotees, he will awaken his dormant love for Ka and gradually become perfect. Thus it is proper for a devotee to desire to hear about and serve the Lord. Texts 2838 show that a pure devotee desires only to surrender to his Lord and to serve Him as He desires. A devotee desires neither material benediction nor liberation. Only by rendering service to the Lord with such purity can a devotee cross beyond my.
Chapter Twenty-one: Instructions by Mahrja Pthu Summary:

Mahrja Pthu returns to his city, which is decorated for his arrival, and is greeted by all the citizens. He blesses both the important citizens and the commoners. Mahrja Pthu is the greatest soul; he performed wonderful deeds and at last attained the Lords lotus feet. (17) Sta Goswami then tells aunaka i how after hearing about Mahrja Pthu, Vidura worships Maitreya with submission and asks him to speak further about the king. (810) Maitreya next describes a sacrice Mahrja Pthu performs during his opulent and powerful reign. The king rst greets all the important guests, then sits down to be initi-
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ated for the sacrice. His body is beautiful, and he glances at the assembly members before speaking his personal realizations about the Absolute Truth for their benet. (821) Mahrja Pthu explains that it is his royal responsibility to ensure that all his citizens are properly engaged according to varrama-dharma, and that as king he shares in the karma of all his subjects. He therefore requests them to be kind to him by willingly following Vedic injunctions while always thinking of the Lord. (2226) The Supreme Lord exists, for it is obvious that a supreme controller is awarding the fruits of our activities. All great souls accept the Lords existence as truth. Even the inclination to serve Him cleanses the heart and brings elevation to the mind, liberating one from material existence. One should thus serve Him with devotion through ones occupational duties. (2733) The Lord is fully transcendental, yet He kindly accepts the material ingredients offered to Him in sacrice. He manifests in various bodies as the Supersoul and as the enjoyer of the sacrices the citizens perform while engaging in their occupational duties. (3436) Pthu Mahrja then glories serving the brhmaas and Vaiavas, saying that the service of these two classes gives the Lord great pleasure. He then evokes the Lords pleasure on the brhmaas, cows, and himself. (3744) The exalted personalities in attendance express their good will toward Mahrja Pthu, comparing him to Prahlda Mahrja, for he too was his fathers deliverer. They then bless him with long life and thank him for glorifying the Lord, establishing brahminical culture, and instructing them in such a way that they can realize the goal of life. (4552)
Texts 110 describe Mahrja Pthus qualities, his humility, and his kindness toward his citizens as he tried to mitigate any distress they might be feeling. Texts 1120 describe Pthu Mahrjas physical beauty along with his beautiful speech. Texts 2126 explain the citizens duty to cooperate with the kings primary responsibility: engaging the citizens according to varramadharma for the Supreme Lords pleasure. Both dutiful king and dutiful citizens will be elevated at the end of their lives.
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Texts 2736 explain that it is the Supreme Lord who ultimately controls the placement of each living entity according to his or her karma. It is in the jvas interest to follow stric rules and regulations and surrender to Kas desire. This will free them from the reactions to their activities and allow them to surrender fully so that they will be saved from further interactions with the modes of nature. Karmic results depend ultimately on the Supreme Lord, who is the ultimate giver of results. Those who practice karma-yoga should therefore make the Lords satisfaction the end goal of all their activities. The result of serving the Supreme Personality of Godhead through ones occupational duties is that ones heart becomes cleansed of material contamination. As the consciousness becomes free from the modes, one acquires spiritual knowledge and renounces material enjoyment. Thus according to the development of ones consciousness, one realizes the Supreme Personality of Godhead. Texts 3744 describe the importance of serving and honouring qualied brhmaas and Vaiavas. It pleases Ka when we serve and honor qualied brhmaas and Vaiavas. Ka instructs us in this by His own example. No fruitive activity can satisfy the demigods more than serving brhmaas and Vaiavas. One should feed brhmaas and Vaiavas and carefully avoid offending them. In texts 4552 Mahrja Pthu is compared to Prahlda Mahrja and receives the good will of all present.
Chapter Twenty-two: Pthu Mahrjas Meeting With the Four Kumras Summary:
Maitreya tells Vidura that as the citizens are glorifying Mahrja Pthu, the four Kumras arrive and are respectfully welcomed by the king. Speaking with restraint, he rst praises them, stating that their darana, which is rare, can only have come by the blessings of brhmaas and Vaiavas, and that their appearance sancties each place they visit. He
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then requests them to explain how one engaged in material existence with a desire to enjoy his senses can attain true fortune. (116) Sanat-kumra explains that such questions are good for both hearers and speakers. (1719) He then denes the goal of spiritual lifeattachment to glorifying the Lord and detachment from matterand the process to attain it, which includes renouncing the association of nondevotees and hearing ka-kath. He follows this with further details (2023) about how to become one hundred percent attached to the Lord and burn up ones material conditioning and illusion. (2431) Sanat-kumra next describes the greatest obstruction to ones selfinterest: thinking that other subjects are more pleasing than self-realization. As lesser states of consciousness, even religious ones, are destructible, Sanat-kumra advises Mahrja Pthu to serve the transcendental Lord in his heart to become free from sensual desires. One can overcome all dangers by taking shelter at Kas lotus feet. (3240) Enlightened by Sanat-kumras words, Mahrja Pthu offers the sages everything in his possession, including his kingdom. Since everything already belongs to the brhmaas, Mahrja Pthu explains, no one can actually repay a sage who has given mercy in the form of enlightenment. The Kumras hear Pthu Mahrjas words, praise his character, and leave. (4149) Mahrja Pthu acts steadily only for the Lords pleasure and thinks of himself only as the Lords servant. He lives in opulence, but is fully detached. During his reign he has ve sons. As a perfect devotee and king, and to please his citizens, he assumes the qualities of the deities who govern other planets (Soma, Indra, Yamarja, Varua, Kuvera, Vyu, Sadiva, Svyambhuva Manu, and Brahm). Mahrja Pthu is gloried throughout the universe, and those who hear his glories consider them as sweet as the glories of Lord Rma. (5063)
In texts 116 Mahrja Pthu teaches how to receive great souls. Regardless of his economic position, a householder should be eager to welcome saintly brhmaas and Vaiavas to his home. He should greet these sdhus according to his means, even if they come with many disciples. He should inquire respectfully from the sdhus about how to become free from the blazing re of material existence. It is the sannyss duty to travel around the world enlightening
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others, especially householders, about spiritual life. Leaders should teach by their own example. Texts 1725 discuss how to make spiritual advancement. Sanat-kumra recommends that one become steadfastly attached to Ka. This is the ultimate goal for all beings. One should cultivate such attachment by taking shelter of pure devotees, becoming free from material contamination, serving the spiritual master purely, and hearing from him ka-kath. These activities will easily increase ones attachment to the Lord. One must also renounce sense enjoyment and the association of materialists. A candidate for advancement must follow in the cryas footsteps, remember the Lords pastimes, not blaspheme others, lead a simple life, and tolerate disturbances. While following this path, one should constantly hear of Kas activities. Texts 2628 describe what happens when ones attachment to Ka matures. When ones attachment to Ka matures, his material coverings are burnt up. He becomes one in desire with the Supersoul and xed in the Lords service. The living entitys material desires force him to accept a material body and to identify with it, but when he becomes attached to Ka, he comes to understand everything as Kas energy, and he loses the illusion of material distinctions. Texts 2934 describe the obstacles to self-realization. One attracted to sense enjoyment wastes his consciousness and for all practical purposes loses track of his eternal self. Thinking sense pleasure more enjoyable than self-realization, he eventually falls into a lower species. Hedonism is therefore the greatest obstruction to spiritual life; it even obstructs those trying to elevate themselves by following the gradual Vedic processes. Texts 3540 explain that of the four goals mentioned in the Vedas, only liberation should be taken seriously. The other goals and benedictions are impermanent and will be destroyed by time. The deep-rooted desire for sense enjoyment is difcult to overcome, and jns and yogs cannot defeat it. Devotees, however, can conquer the desire for sense gratication because the
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waves in the river of material desire can be overwhelmed by a pure devotees ocean of desire to serve Ka. One should therefore engage in devotional service and take shelter of the Lords lotus feet both to free himself from obstacles and to attain spiritual success. Texts 4147 explain that factually the world belongs to the brhmaas and Vaiavas. Rulers and citizens alike should act under the guidance of brhmaas and Vaiavas. It is impossible to repay brhmaas and Vaiavas for their gift of Ka consciousness. In texts 4863 Mahrja Pthus qualities are described. A king who rules the world must have exalted qualities. He must be both hard and soft, wealthy and detached, and must be able to both satisfy his citizens material desires and lead them back to Godhead. He must give orders that cannot be deed, be xed in purpose, be an expert judge of his citizens minds, perfectly just, strong, tolerant, self-controlled, shy, and in charity, work as if he were working for his own needs. The goal of jna and yoga is to attain devotional service.
Chapter Twenty-three: Mahrja Pthus Going Back Home Summary:

When Mahrja Pthu becomes old, he gives pensions to all, dedicates his sons to the earth, and retires to the forest with his wife, Arci. He then performs austerities as determinedly as he ruled, and thus follows in the footsteps of forest sages. His austerities are meant for the Lords pleasure, and by performing them he becomes xed in spiritual life and free from fruitive desires. Following the path instructed by the Kumras, he worships the Supreme Personality of Godhead twenty-four hours a day. His love for Ka develops, and his pure mind, free from false ego, becomes xed on the Lord. He thus realizes the Lord in the heart and, giving up all other processes, takes instructions directly from Him. (112) When it is time to leave his body, Pthu Mahrja, xed in devotion, his mind on Kas lotus feet, practices aga-yoga, raises his life air to the top of his skull, and begins to merge his bodys elements with
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the total elements. Fixed in Ka consciousness, he then gives up his body. (1318) Arci performs the same austerities as her husband. When she sees that he has left his body, she laments for some time, builds a funeral pyre for him, and enters the re while thinking of his lotus feet. The demigods wives praise Arcis courageous act and observe her following her husband toward Vaikuha. They then glorify those who use their short human lives to go back to Godhead and criticize those who waste time on fruitive pursuits. (1929) Maitreya Muni concludes his description of Mahrja Pthus activities by describing the results of hearing or reading about Mahrja Pthu, or helping others to do so. Such persons will go to Vaikuha, increase their opulence, and attain good fortune and other benets, both material and spiritual. Even a pure devotee must hear and read about Pthu Mahrja. Whoever takes advantage of the benedictions attained by hearing about Pthu Mahrja, an act that enriches ones devotion, goes back to Godhead. Whoever regularly reads or describes Pthu Mahrjas pastimes increases his faith in and attraction to the Lords lotus feet. (3039)
Texts 110 describe Mahrja Pthus austerities in the forest. One must practice austerities to purify the mind as the end of life approaches. In previous ages, persons serious to advance in selfrealization would retire from family life and go to the forest to practice severe austerities. In this age, such austerities are impractical. One should therefore live in a temple, which is transcendental to the forest, eat only ka-prasdam, strictly follow the rules and regulations, and always chant Hare Ka. In this way one should act only for Kas pleasure and become puried by ones own devotional practices. Texts 1118 describe the results of the difcult yogic practices. One who practices yoga strictly frees himself from all material contamination and gains the ability to leave his body according to his own will, transferring himself to the spiritual world. This power can be achieved simply by chanting the Hare Ka mah-mantra purely.
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Texts 1929 describe Queen Arcis chastity to her husband and the glorious results of her life. A chaste wife may not be as qualied as her devoted husband, but she can attain the same glorious results he attains by carefully following him. Texts 3039 describe the wonderful results that come to those who hear about Pthu Mahrjas qualities. One should hear, chant about, and induce others to hear and chant about Pthu Mahrjas glories. Pthu Mahrja is the Lords devotee, and hearing about his pastimes is as potent as hearing about Ka. Even if one has material desires, if he chants about Pthu Mahrja those desires will be satised; one need not approach the demigods to have his desires fullled. In addition, by hearing and chanting about Pthu Mahrja one will enrich his devotional service and, in the end, go back to Godhead.
Chapter Twenty-four: Chanting the Song Sung by Lord iva Summary:

Maitreya describes Vijitvas rule. This eldest son of Mahrja Pthu, also known as Antardhna, is too liberal to rule the kingdom properly, so he gives the rulership to his son and retires to execute pure devotional service in the form of sacrices. Antardhnas son is Havirdhna, and Havirdhnas son is Barhiat (known as Prcnabarhi), who is expert in performing fruitive sacrices. Barhiats ten sons are known as the Pracets. The Pracets meet Lord iva, who instructs them as they journey to a huge body of water to practice austerities for the Supreme Lords pleasure. (115) Vidura then inquires about Lord ivas instructions to the Pracets and how the Pracets attained the good fortune to meet Lord iva, whose darana is rare. Maitreya describes the Pracets westward journey, explaining how they are searching for a place to meditate according to their fathers order. They nd a large, peaceful, ower-decorated reservoir of water and hear musical sounds. Lord iva then emerges from the water, and the Pracets offer him their obeisances and fall at his lotus feet. Lord iva is pleased and tells them that he knows who they are. He
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also tells them that he has become visible to them simply to show them his mercy because they are surrendered to Ka and thus dear to him as well. Lord iva, who is dear to all devotees, next tells the Pracets, who stand before him with folded hands, that he will teach them a mantraprayer to help them attain their spiritual aspiration, the ultimate goal of life. (1632) Lord iva begins his prayer by asking for Kas mercy. He then glories the Lord as the creator and controller of the material cosmos, as the Universal Form, as the all-revealing Vedas, as the Supersoul, as the cause of all causes, and as the controller of karma and the principle of ego. (33 43) Lord iva prays to see the Lord in the form in which the devotees worship Him: His body beautiful, dark, and perfect, and with four arms. The nails of His lotus feet dissipate all darkness in the conditioned souls heart. Those wishing to purify their existence must meditate upon those feet. (4453) Although those who practice other paths nd it difcult to attain the Lord, devotees can easily attain Him. Invincible time does not trouble devotees who have taken complete shelter at His lotus feet. Even momentary association with devotees cures one of ones attractions to other processes and benedictions and awards one devotion. Association with pure devotees is therefore Kas real benediction, because by such association one advances, becomes puried, and gradually, by Bhaktidevs mercy, comes to understand the Lords transcendental name, form, and activities. (5459) Lord iva continues to glorify the Lord as the source of Brahman, which manifests the material cosmos, as the Supersoul, and as the irresistible cause of the destruction of this world and all within it. Without the Lords worship, all truly learned persons know that ones life is spoiled, for the Lord is the Supersoul, the Supreme Brahman, and the fearless destination for the devotees. Knowing themselves under time and the approach of death, wise men are fearless because they never leave the Lords service. Although all others within this word fear, devotees alone are fearless. One can thus remain in his own position and offer this or other prayers requesting the Lord to kindly engage him in His service. (60-69) Lord iva then tells the Pracets to x their minds on the lotus feet of the Lord and chant this prayer to evoke the Lords pleasure. This prayer was rst spoken by Brahm to aid the prajpatis in their creation. To chant it properly one should absorb ones mind in the Lord rst, and then, upon chanting this prayer, one will achieve perfection. Fixed in devotion, one
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can thus acquire all he wants from the Lord. Chanters of these prayers, as well as those who give facilities for others to hear these prayers, become free from all fruitive bondage, for the purpose of these prayers is to please the Lord. (70-79)
Texts 17 describe Antardhna and his descendants. By performing krtana-yaja one is easily elevated to the Supreme Lords planet. Texts 812 describe Prcnabarhi and his marriage. Sex desire is impossible to overcome. Only those who are attracted to Ka can escape the lures of sexual attraction. Texts 1315 describe in brief the meeting between the Pracets and Lord iva after the Pracets left home to practice austerities on their fathers order. Austerities and penances are meant to be offered to the Lord for His pleasure. Ka is the ultimate giver of whatever benedictions one hopes to achieve by practicing penance. Thus one can receive all the results of ones austerities directly from Ka, and there is no need to worship the demigods. Texts 1632 describe in detail the meeting between the Pracets and Lord iva. Lord iva is a great devotee of Lord Ka, and as he explains, all those who are surrendered to Lord Ka are also dear to him. Texts 3343 contain the rst part of Lord ivas prayer: prayers to the supreme creator and controller. Lord iva offers his obeisances to Lord Ka again and again, and then prays to Him in His aspect as the supreme creator and controller in order to teach all living entities how to progress in devotional service. Lord iva refers to the Lord as the Supreme Lord of all living beings, even of the greatest demigods. He is the creator of both subtle and gross elements. He controls the creation, maintenance, and destruction. He controls the subtle elements like the mind and
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psychic activities. He controls the components of the material body. He controls the sun and the mind, and it is He who opens the door to liberation and who helps fruitive workers attain the higher planetary systems. He is the original person to whom we are obliged, and it He who sanctions the souls devotional service. He is all-pervading sound, both material and spiritual, the all-pervading, the ultimate goal of the pious who seek elevation, the Lord in the heart who sanctions all inclinations and disinclinations and their results (which include irreligion and death), the topmost bestower of benedictions, the supreme enjoyer, the greatest philosopher, the ultimate cause of all causes, the supreme mystic, the cause of all religious principles, and the purier of false egoism. iva wants to set an example for others, praying that all his actions and knowledge will be under the pure direction of the Vedas. Thus he prays again and again for devotional service, telling the Pracets that they should take the Lords blessings and remain xed in His service. Texts 4453 contain the second part of Lord ivas prayer: serving the glorious form of the Lord in devotional service. iva requests the Lord to mercifully reveal to him the form that is dear to the devotees. That form is the complete revelation of the Absolute Truth, and it fully satises the senses. Lord iva does not wish to see the Lord as He reveals Himself to karms, jns, yogs, or Buddhists. Rather, he desires to see the Lords beautiful dark form, and explains that those hoping to purify their existence and free themselves from feareven those who are already performing their occupational dutiesmust meditate on the Lords lotus feet in bhakti-yoga. Texts 5459 contain the third part of Lord ivas prayer: the glories of devotional service and of Vaiava association. The nal goal for karma- and jna-yogs is to attain Vaikuha, but it is almost impossible for them to attain. Yet the spiritual world is easily attained by bhakti-yogs. No one but bhaktas can attain the topmost goal. Time crushes everything in the universe except the complete and incomplete devotional assets of a devotee. Devotional service results from association with Vaiavas, and by that association one loses all attraction to the path and goals
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of karma and jna. Granting association with completely puried devotees is the Lords supreme benediction. Devotees are merciful to conditioned souls, and as the Lord is a worthy shelter, so are His devotees. By such association one becomes wonderfully advanced and ones heart becomes puried. Then, when one is free from both nmaand sev-apardha, the Lords transcendental name, form, and activities are revealed by Bhakti-devs mercy. Texts 6069 contain the fourth part of Lord ivas prayer: The Lord is everywhere as the Supersoul, as time, and through His energies. He is thus the only object of worship. Neither the impersonal Brahman nor the cosmic manifestation nor the living entities are separate from the Lord. Because we perceive ourselves as separate, however, we nd ourselves in distress. Those who see Ka and His energies working everywhere have no difculties with His material energy. As the Lord is everywhere through His energies, materialists sometimes independently worship those energies by worshiping the virt-rpa or the demigods. But one should worship only the Supreme Lord, because everything that exists is His energy. After the creation, the Lord enters the universe as both the independent living entities and the Supersoul. As the Supersoul, He remains aloof, knowing each souls intention to enjoy. He sanctions their attempts and waits for them to turn to Him in service and place themselves under His protection. The irresistible, destroying potency of time is an indirect way to experience the Supreme Lords authority in this world. The unlimited plans of all living entities are doomed to failure because of times inuence. Knowing that death is approaching, wise men never leave the Lords service. They serve by remaining extremely tolerant as they constantly chant and preach His glories. Although others in this world are fearful, devotees alone are free from fear. One can thus remain in his own position and become perfect by reciting this or other prayers, such as the mah-mantra, and by beseeching the Lord to kindly engage one in His service. In texts 7079 Lord iva concludes his instructions and tells the Pracets that chanting the prayer he has given is as effective as performing great austerities and will focus the mind on Ka.
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One should be persistent in performing ones devotional service if one wishes to achieve the fullest result.
Chapter Twenty-ve: The Description of the Characteristics of King Purajana Summary:

Maitreya tells Vidura that Lord iva vanishes after giving his instructions. The Pracets then recite Lord ivas prayer while performing austerities in the water for ten thousand years. During that time, Nrada shows mercy to their father, Prcnabarhiat, who has been performing continuous fruitive sacrices. Nrada points out to the king that fruitive activities can neither bring happiness nor stop misery. The king responds that he feels his intelligence has become bewildered by his fruitive activities, and he does not know the goal of life. He then requests Nrada to give him the pure knowledge that will free him from fruitive entanglement, which causes one to wander from body to body in material existence. (16) Nrada rst shows the king the many sacriced animals awaiting their revenge upon his death. He then narrates the history of King Purajana, who has a friend named Avijta. Possessing many desires for material enjoyment, Purajana looks for a suitable place to live, but each place appears to him as insufcient. He nally nds an opulent city south of the Himalayas, and in the outskirts of the city, meets a beautiful woman walking in a lovely park with her ten servants. This woman is protected by a ve-headed snake and appears like a denizen of heaven. She is searching for a husband. (724) Purajana is attracted when he sees her, and she smiles shyly in return. He asks her who she is and who her servants are, praises her beauty and shyness, and asks her to stay with him out of her mercy. She is also attracted to the king and tells him that she does not know where she is from or where she will go next. She then explains that her associates are her friends, and pledges that they will all do their best to satisfy the kings many desires; he is truly worthy of their service, because he knows the art of material enjoyment. The woman glories the value and pleasures of household life, and then praises the kings long arms and aggressive behavior. Purajana and the woman come to a mutual understanding, then enter the city to enjoy life for one hundred years. (2543)
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The city has nine gates, each facing in a different direction with its own destination and friends. Purajana has two blind friends with whom he associates, and sometimes he goes to his private home with another friend. (4455) Addicted to fruitive activities, Purajana is cheated and falls under his wifes control. Purajana enjoys his queens activities and participates willingly in them, remaining always under her sway. (5662)
Texts 16 describe the Pracets austerities and Mahrja Prcnabhariats fruitive activities. One cannot attain either happiness or freedom from misery by engaging in karma-ka activities. Texts 712 describe the negative results of Prcnabhariats sacrices. Nrada begins to tell the history of King Purajana. The eternally conscious living entities become entangled in temporary material existence because they desire to enjoy their senses. The conditioned souls are not constitutionally sense enjoyers but servants of Ka. Their desire to enjoy matter leaves them to suffer in this world, and they wander morosely from one material body (city) to another, seeking situations in which they can satisfy their unlimited sense desires. This is called transmigration of the soul. Texts 1343 ll out Nradas allegory. Contacting material intelligence (the wife) gives souls the facility to attempt to satisfy their desires. By virtue of material intelligence, one attains a suitable material body (city) in which to live and attempt to enjoy for up to one hundred years. The prime sensual allurement is sex. It is this desire mainly that traps the living entity in a material body and forces one to live without knowledge of ones true identity. Neither does one know Ka, but instead, one remains bound to the cycle of birth and death. Still, Ka remains with one as the Supersoul, the unknown friend. He facilitates our desires for material pleasure. Texts 4455 describe the city of nine gates. The body (city) has nine holes (gates) through which the living entity interacts with sense objects and experiences sense pleasure.
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Texts 5662 describe that due to his attachment to sense pleasure, the living entity becomes the servant of his material intelligence and therefore remains subject to material tribulation.
Chapter Twenty-six: King Purajana Goes to the Forest to Hunt, and His Queen Becomes Angry Summary:
Nrada continues his narration to the king. Without informing her, Purajana leaves his wife for a day and seats himself on a golden chariot. Equipped with weapons, he goes to the forest and hardheartedly hunts, killing animals without restriction, although the killing of animals is regulated by the Vedas. (This is to protect a living entity from becoming lost in fruitive activities.) After much killing, the king gradually becomes tired and returns to his palace. He refreshes himself, changes his clothes, and, captivated by Cupid, searches for his queen. (113) Purajana asks the palace residents about his wifes whereabouts, and then he sees the queen lying on the ground like a mendicant. The king immediately repents his hunting excursion and, aggrieved, tries to pacify his wife, suggesting that she is his master and he her servant. If she is angry, he tells her, she should chastise him. If someone has offended her, he says, he will punish the culprit. Purajana then apologizes for going hunting without her permission, and then asks his wife to satisfy his lust. (1426)
Texts 13 describe the Purajanas preparation for the hunt. Even one attempting to live and enjoy a religious life will become affected by the lower modes and commit sinful activities for which he must later reap the reactions. Texts 48 describe the Vedic restriction on animal-killing. Without following the Vedic formulas, which allow one to enjoy ones senses in a regulated way, one will act whimsically and become entangled in the modes of material nature and their consequent reactions.
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Texts 926 describe Purajanas actions in the forest and his reunion with his wife when he returns to his palace. Materialistic civilization ignores the Vedic regulations and is based on passionate and ignorant sinful activities, such as woman-hunting and meat-eating. The higher taste of Ka consciousness, based on goodness, self-realization, and good intelligence, is the cure. After coming to Ka consciousness, one should act religiously, be guided by good intelligence, touch the lotus feet of ones spiritual master, and sincerely and humbly lament ones previous sinful activities.
Chapter Twenty-seven: Attack by Caavega on the City of King Purajana; the Character of Klakany Summary:
Nrada next explains how the queen bewilders her husband, and then brings him under control, satisfying him with sex. In this way the king forgets how the passing of each day and night has meant that his life has been reduced without prot. Thinking of his wife as his life and soul, he forgets about self-realization. His life seems to have passed within half a moment. Purajana begets 1,100 sons, and when they are grown, he arranges their marriages. His children produce thousands of their own children. Thus his city becomes overcrowded, and his descendants plunder his wealth and possessions. Purajana performs many ghastly sacrices impelled by his desire to kill animals. Eventually, he arrives at the point that all those attached to matter fear. (112) Caavega, a Gandharva king, with his 360 male and 360 female soldiers, then attacks Purajanas city. The ve-headed serpent ghts with them for one hundred years, but gradually weakens. Purajana and his friends are anxious, but none fathom the inevitable approach of death. (1321) Nrada then describes Jars arrival, and tells how Jar (also known as Klakany, old age) once propositioned him. Because he was a brahmacr he refused her, so she cursed him not to be able to remain in one place for any length of time. Under Nradas direction, she then requested the king of the Yavanas, Bhaya, fear, to marry her. The Yavana king replied that he would accept her as his sister but she could marry Prajvra, the high fever that precedes death. The Yavana king then said he would use
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both Jar and Prajvra, along with his own soldiers, to act imperceptibly in this world. (2230)
Texts 110 describe Purajanas marriage. A religious and responsible marriage is better than a life devoid of responsibility. It is the husbands duty to surrender to Ka; the wife should serve her husband. But a marriage in which the husband becomes attracted to his wife simply to enjoy sex and thus become subordinate to her is abominable. Those too attached to sex and too entangled in family affairs are unable to realize the self. In any case, the Vedas recommend that husbands abandon family life for vnaprastha and sannysa when they are older. Texts 1118 describe the nature of Purajanas sacrices and indicate that old age captured him without his awareness. Animal-killing, even in the name of religion, is ignorance. Rather, one who wishes to fulll his desires should renounce fruitive sacrices and surrender to Ka. One should also notice that day by day ones life is passing without one having actually proted. One should therefore immediately give up sense gratication and cultivate Ka consciousness in the face of old age and death. In texts 1930 Nrada tells the history of Klakany. One who avoids sex life is not touched by old age or the fear it brings. Ka conscious persons are also not touched by old age or fear. The fear of old age and death is benecial to materialists, because it pushes them toward Ka for shelter.
Chapter Twenty-eight: Purajana Becomes a Woman in His Next Life Summary:

Nrada next describes how the Yavana king along with Prajvra and Klakany attack Purajanas city. The city is full of paraphernalia for sense gratication. The attack extends to the inhabitants of the
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city and gradually renders them useless. With each attack by Klakany, Yavanarjas soldiers gain entrance through the different gates. Overwhelmed by familial affection, Purajana experiences difculty, and gradually, by Klakanys embrace, loses his beauty and opulence and is conquered. All of Purajanas relatives begin to oppose him, but he cannot counteract the situation. Still, he worries about how to maintain his queen and his many family members, even as he is being forced to leave the city against his will. His city is smashed to dust and set on re by Klakany. Even the serpent that had protected the city is forced to leave. Thus the king of the Yavanas arrests Purajana and takes himand his followers from his city. Throughout this distress, Purajana cannot remember his friend and well-wisher the Supersoul. All the animals he killed in his sacrices now take advantage of his weakness and pierce and torture him. (125) As he leaves his body, he thinks of his wife. Therefore, in his next life he takes his birth as a woman, the daughter of the king of Vidarbha. Later, this daughter marries a king named Malayadhvaja, and together they have one daughter and seven sons, followed by thousands of grandchildren. (2532) When old, Malayadhvaja gives his sons his kingdom and goes to the forest with his wife to focus his full attention on his worship of Ka. Practicing austerities, he conquers all relativities and xes his consciousness on the Parabrahman. Remaining xed in pure devotional meditation for one hundred years of the demigods, he fully understands the difference between body, soul, and Supersoul, and takes direct instructions from the Lord, thus becoming fully realized. (3342) Malaydhvajas wife (who was King Purajana in her last life) also practices the same austerities her husband performs and serves him until she can understand that he has left his body. (There are similarities between this part of the story and the story of Pthu Mahrjas leaving his kingdom with Arci to practice austerities.) She laments, and then prepares a blazing re, placing her husbands dead body on it. She then prepares to perish in the re. (4350) An old brhmaa then arrivesan old friend of Purajanaand pacies the queen by reminding her of His actual identity as her eternal friend, the Supersoul. He also reminds her that she chose to give up His company in order to enjoy the material world. We are like two swans living in a lake far from our original home, the brhmaa tells her. Since leaving me you have accepted so many forms in this world. The brhmaa
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then offers an allegory, comparing the body to a city with gates, gardens, and families. Due to entering this body, the brhmaa explains, you have forgotten your spiritual life and been placed in various miserable situations. You are not, however, the forms you have entered, for both you and I (the Supersoul) have pure spiritual identities. Both the soul and the Supersoul are one in quality, but in illusion you now see us as different. Upon receiving instruction, you will regain your original position, which you lost due to material attraction. Nrada then ends his story of Purajana and tells King Prcnabarhiat that the story is meant for self-realization. (5165)
Texts 13 describe the beginning of Klakanys attack on the city. Young people do not care about old age and therefore tend to enjoy as much sex life as they are able. They do not know that sex indulgence in youth causes them to lose their vital force. In old age, when they have lost their vitality, people therefore sit at home, still trying to enjoy their senses, but mainly think of their family members. When a man thinks of his wife at the time of death, he takes his next birth as a woman. One should therefore leave home at the age of fty and take fully to spiritual life. Or, if one remains with his wife, he should not indulge in sex but practice vnaprastha. Texts 415 describe the attack of invalidity leading to death. Invalidity and the diseases of old age are warnings of approaching death and an assurance that one will not be able to resist the attack of time. At least when one is old, he should take advantage of the fear this weakness generates to fuel his Ka consciousness. Yet if one has not practiced Ka consciousness, especially by chanting the Hare Ka mah-mantra during ones life, it will be difcult to be Ka conscious at the time of death. Texts 1624 describe Purajanas death. Our thoughts at death determine our next birth. If due to attachment one thinks of his wife at the time of death, he will become a woman in his next life. Rather, one should conquer death by taking shelter of and always thinking of Ka.
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In text 25 we hear that in his distress Purajana could not remember the Supersoul. The Supersoul remains with us while we change bodies. Thinking of and serving Him will protect us. It is He who sanctions our next body, based on our desires, thoughts, and previous activities. Texts 2630 describe Purajanas next birth as Vaidarbh. Seven of the nine processes of devotional servicehearing, chanting, remembering, offering worship, offering prayers, rendering transcendental loving service, and serving the lotus feet of the Lordare practiced on the vaidhi-mrga and must be mastered. Then the two rga-mrga processesbecoming friends with the Lord and sacricing everything for Himcan be taken up. Each of these processes is very powerful. Texts 3146 describe the practices of vnaprastha. In the later stages of life, both husband and wife should retire from material activities. With the wife acting as servant, husband and wife should live austerely to purify the mind from sense desire. They should also practice bhakti-yoga together. Knowing the difference between soul, body, and Supersoul, they should each surrender to the Supersoul and His representative, the spiritual master, and act only for His interests. Texts 4750 show the natural lamentation of the wife when the husband dies, and the disciples lamentation for the spiritual master at the spiritual masters departure from this world. After ones spiritual master leaves the world, one should lament, and then carefully worship and follow his instructions. In texts 5164 Vaidarbh meets the Supersoul and hears His instructions. The Supersoul remains with the individual soul as an unknown friend throughout all changes of body. He wants the individual soul to turn to Him in full surrender and to leave the world of sense gratication, ultimately returning to the spiritual world. He also facilitates the souls spiritual quest through His incarnations, instructions like Bhagavad-gt, and representatives, the spiritual masters.
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In text 65 Nrada Muni tells Prcnabhariat that this allegory was told to impel his self-realization.
Chapter Twenty-nine: Talks Between Nrada and King Prcnabarhi Summary:

King Prcnabarhi tells Nrada that he cannot fully understand his allegory about Purajana because he is too attached to fruitive activities. Nrada explains that Purajana, the living entity, transmigrates from body to body as a so-called enjoyer, and that his unknown friend is the Supreme Lord. To fully enjoy the material modes, the living entity prefers either a human or a demigod form. Purajanas ten friends are the ten senses, and his female friends are the sense engagements. The protective serpent is the life air, the eleventh attendant and leader of the ten is the mind, the atmosphere by which the sense objects are enjoyed is the Pacla kingdom, and in that kingdom is the material body with nine gates, the senses, each with its own cities (sense objects). With his blind associates, the hands and legs, the living entity works. (116) The queen is the contaminated intelligence, which causes the living entity to act as if he were contaminated. The chariot is the body, the horses the senses, the modes the chariots ags. Caavega is powerful time, and his male and female soldiers are the days and nights that reduce ones life. Klakany is old age. Yavanarja, death, accepts her as his sister. Yavanarjas soldiers are bodily disturbances, and Prajvra represents the two types of fever, extreme cold and extreme heat, that accompany the approach of death. (1725) Forgetting Ka, the living entity gives himself up to the modes of nature and identies with the body; according to the modes of nature to which he is attached, he achieves one destination or another, wandering from body to body, always controlled and always suffering. (2633) One engages in activity without devotion for Ka only out of ignorance. Such activity cannot mitigate material suffering. The only thing that can alleviate suffering is to awaken from ones ignorance to his constitutional position as Kas servant. One who is faithful, who hears the Lords glories, and who serves Him soon sees the Supreme Personality of Godhead face to face. Being in a place where pure devotees chant the Lords glories frees one from needing material things and from illusion
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and suffering. Thus one is given the time to cultivate attachment to hearing ka-kath. (3441) No one, not even the greatest sages, can know the Lord fully and perfectly, despite Vedic teachings. Vedic knowledge and demigod worship dont help one understand the Lord. One can understand Him only when one pleases Him by practicing devotional service, free from material inclinations. One should not misunderstand Vedic fruitive activities to be the goal of life, because the actual purpose of the Vedas is to learn how to return to the spiritual world and the Lords service. One should thus only perform activities for Kas pleasure. Lord Hari is the Supersoul, the controller, and our best friend. We should take shelter of Him to make our life auspicious. Serving the Supersoul with devotion is the secret that frees one from all fear. One who knows this is nondifferent from Ka and is a guru. (4251) Concluding his explanation of the allegory, Nrada gives a second, shorter allegory. A deer and his wife are enjoying the humming of bumblebees in a garden, but they are unaware that they are being stalked by a tiger on one side and a hunter on the other. Death is imminent. Enjoyment with a woman is like smelling a owers fragrance. Enjoying the buzzing of bees is compared to enjoying the talks of ones family members. But death is coming. Nrada thus explains King Prcnabarhiats dangerous position and asks the king to give up material attractions and take to devotional service. (5256) The king accepts Nradas instructions and concludes that the teachers who had previously instructed him did not know the actual purpose of life. The king then asks Nrada how, since the body dies, the reactions from this lifes work affect the next. (5759) Nrada describes how the living entity has both a gross and a subtle body, and explains that the impressions and reactions from ones activities are stored in the subtle body. When the gross body dies, the subtle body carries one to his next gross body. In this way, ones current position indicates both ones past and future conditions. (6068) A devotee can, by Kas grace, see the entirety of his stock of desires and be nished with them. As long as the subtle body exists, one will identify with the gross material world. It is this identication that forces one back into another material body. Everyone can experience the difference between the subtle and gross bodies and how the subtle body works by understanding three examples: when ones life airs stop circulating, one forgets his identity; the senses
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are not manifest when one is in the womb; and in a dream, one envisions sense objects he has never experienced. Transmigration takes place through the subtle bodys actions. One begins the process of transmigration even before leaving the present body. Transmigration results from the mentality that I am the enjoyer. (6978) Maitreya thus completes his explanation of Nradas instructions. When Nrada is nished, he departs for Siddhaloka. The king leaves home to practice austerities and attains devotional service. Maitreya then glories the allegory of Purajana and describes the benets one accrues by hearing or describing it, including the understanding one gains about transmigration of the soul. (7985)
Texts 13 explain that when conditioned, a person cannot understand the Supersoul, nor the Lords names, forms, qualities, or activities. Texts 420 describe some of the elements of Nrada Munis allegory. When the living entity wants to enjoy independently of Ka, he is provided with both gross and subtle material bodies. The human body provides full facility for sense enjoyment, although the human body is actually meant to provide facility for the soul to become free from the cycle of endless transmigration. A souls desire to enjoy awards and traps him in a suitable body complete with material intelligence, a mind, ve working and veknowledge acquiring senses, nine gates, and various life airs. Based on the mind and the effects of the modes, he experiences an assortment of emotions. Texts 2125 indicate that while enjoying the body and its extensions, the living entity remains oblivious to the passing of time. While enjoying his body, family, and future plans, the illusioned living entity does not notice how his life is passing. Despite much suffering, his lust carries him deeper into attempts to enjoy this world. Texts 2631 describe that according to their activities, the living entities reap reactions in this and future lives. The living entities live
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in a combination of goodness, passion, and ignorance, which brings varieties of suffering and enjoyment. Texts 3237 explain that material attempts to relieve misery are doomed to failure. Material attempts to counteract misery cannot be successful. Rather, they simply transfer the burden from the head to the shoulder. Ka consciousness is the only solution, the only way to escape the grip of material nature. Only in Ka consciousness can one become detached from matter and gain real transcendental knowledge. Texts 3857 describe the importance of taking to bhakti-yoga. One should therefore take to devotional service by associating with pure devotees and hearing about Ka in their association. This will free one from material bondage. Neither cultivation of knowledge nor ritualistic fruitive activities can help one understand the Supreme Personality of Godhead, for He can be understood only through devotional service. The Lord can be understood only by His mercy, and He gives His mercy to those with whom He is pleased. Those wishing to understand Him should please Him by practicing pure devotional service, and then the Lord may be pleased to reveal Himself to such persons. Texts 5869 describe how ones desires, plans, and feelings are maintained in the subtle body and are therefore carried from one gross body to the next. As long as the subtle body exists and is lled with material desires, the gross body will also exist. If Ka desires, He can show the living entity the entire stockpile of his accumulated desires. In this way, these desires are removed and the devotees path cleared. The subtle body is composed of mind, intelligence, and ego, and it carries the soul to a new gross body after the death of the current gross body. In this way, the living entity experiences a continuum. The Supersoul journeys along with the living entity and facilitates his moving from one body to another. The Supersoul also reminds the living entity of the desires he has carried with him from previous bodies. Thus the gross body is based on the subtle body, and a subtle body that is Ka conscious will lead one to a spiritual body.
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Texts 7080 give three examples to illustrate how the gross body is formed around the subtle body and to explain how karma works. Texts 8185 describe how Prcnabarhiat applied Nradas instructions for his own benet and attained devotional service.
Chapter Thirty: The Activities of the Pracets Summary:

Vidura then inquires from Maitreya about the results the Pracets received by chanting the prayers of Lord iva. Maitreya rst describes the Pracets austerities in the water and their darana of Lord Viu. Lord Viu tells them that He is pleased by their prayers as well as with their cooperative spirit. He blesses them to fulll their fathers desire that they increase the population, and awards them with a wife, who has been cared for by the trees. The Lord then tells the Pracets that they will enjoy both earth and heaven for one million celestial years, then, because they will have offered the results of their work in His service and spent their time hearing ka-kath, they will become fully detached and go back to Godhead. (121) Voices faltering because of ecstasy, the Pracets then offer prayers to Lord Viu. They express their appreciation for Him, who is all-auspicious and fully transcendental, who cares for His devotees, and who removes their distress. The Lord knows everyones desires, because He is within everyones heart. Thus the Pracets ask only for the benediction to serve Him, along with the power to satisfy Him. (2232) The Pracets then ask that they be able to achieve the association of Vaiavas, for by that association they will be able to hear His glories. We have attained You, they say, due to a moments association with Lord iva. No one can fully understand Your glories, but great souls glorify you according to their capacity, for You are the transcendental Lord who is everywhere. (3346) After hearing their prayers, the Lord departs and the Pracets emerge from the water, feeling separation from Him, and return to their home. But upon coming out of the water, they see that the land has become overgrown with trees. Angry, they emanate re from their mouths and burn the trees to ashes. Brahm comes to pacify them, and the remaining trees deliver their daughter, whom the Pracets accept as their wife. From
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them, Daka again takes birth; he had offended Lord iva and had to die twice. Lord Brahm engages the effulgent Daka in maintaining and generating living entities, and Daka, in due course of time, engages others in the same tasks. (4751)
Texts 116 describe the Pracets darana with eight-armed Lord Viu. Texts 1720 describe the Lords benediction. A devotee who has the ability to engage the Lords material energy in His service should not articially renounce what the Lord has given him. He can remain detached, free from the modes and their reactions, and serve only the Lord, even when surrounded by material opulence and facility. A devotee who uses everything he has been given in Kas service can remain detached from matter and fully Ka conscious. But this is possible only if ones sole aim is to satisfy the Lord by ones activities. Texts 2142 describe the Pracets prayers after receiving the Lords benediction: Text 22: One cannot approach the Lord by ones own power. If, however, the Lord becomes attracted by ones devotion, the Lord can be easily approached by His causeless mercy. Texts 2326: Devotees see the material world as the Lords energy and engage everything in His service. To them, material enjoyment has no value. Devotees know that Lord Viu has a fully spiritual body (unlike the bodies of Lord Brahm and Lord iva), and that Ka is the origin of all Viu forms. Ka is the Absolute Truth from whom everything emanates, as well as the Paramtm in everyones heart. Texts 2728: The Lord is merciful even to conditioned souls, but shows special mercy to His devotee by appearing as the arc-vigraha to accept their service and to help them make spiritual advancement. One must worship the arc-vigraha, and in due course the Lord will accept and take home those devotees who worship Him.
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Texts 2936: The Lord knows all the desires of each living entity. If ones desires are pure, his activities will prove successful by the Lords mercy. Devotees desire only the Lords satisfaction and have nothing material to ask of Him. They simply desire to be with the Lord in service, in this world or the next, and to continue to live always under His shelter. Devotees never desire liberation from birth and death, but want only to hear ka-kath from the Lords pure devotees. To attain Vaiava association is the highest benediction, because it evokes Vaikuha. The Lord Himself is present when such ka-kath is spoken, and envy is conquered when one glories the Lord in such company. Texts 3738: Everyone should associate with those wandering devotees who manifest the spiritual world wherever they go due to their pure preaching of the Lords glories. By the grace of such exalted devotees, one attains the shelter of the Lords feet. Texts 3940: The purpose and perfection of ones activities and austerities is to please the Supreme Lord. That is the greatest gain attainable in this life. Texts 4142: No prayers can express the Lords glories in full, yet any living entity can offer prayers with his heart and soul. The Lord is all-pervading, equal to all, and always pure and free from the modes of material nature. We therefore offer him our respectful obeisances. In texts 4351 the Lord blesses the Pracets after hearing their prayers, the Pracets burn the trees and receive their daughter as their wife, and eventually Daka is born and given the task of creating population for the universe.
Chapter Thirty-one: Nrada Instructs the Pracets Summary:

Maitreya Muni describes how after living at home for thousands of years and developing their transcendental consciousness, the Pracets leave home to stay with the sage Jjali. They then perfect themselves in Ka consciousness. While they are practicing pryma and
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meditating on ymasundara, Nrada Muni arrives. They receive him perfectly, and then ask him: Like the sun, you drive away all fear. Because of our engagement in family life, we have almost forgotten the instructions we received from Lord iva and Lord Viu. Please enlighten us in transcendental knowledge. Absorbed in his own thoughts of the Supreme Personality of Godhead, Nrada replies. (18) Nrada tells the Pracets that ones human birth becomes perfect when one becomes a devotee; human birth is useless for those who fail to do so. Austerities, hearing, speaking, the senses, intelligence, strength, and the practices of yoga, jna, sannysa, and Vedic study are all useless without devotional service. The goal of karma, jna, and yoga is the Supreme Personality of Godhead. (913) Watering the root of a tree nourishes its leaves and branches, and feeding the stomach enlivens all the bodys senses and limbs. Similarly, worshiping the Supreme Personality of Godhead satises the demigods. Everything emanates from the Supreme Personality of Godhead, and everything, in due course, will return to Him. He is all-pervasive in the cosmic manifestation, yet He is different from it. He is the cause of all causes, including the material modes, but He remains aloof. One should therefore engage in His devotional service. (1418) Nrada continues: One can satisfy the Lord by being merciful, tolerant, and sense-controlled. These qualications will allow one to think of Him constantly and to address Him with feeling. The Lord always stays with His devotees, and those who value nothing but His service become most dear to Him. Thus the self-sufcient Lord becomes dependent on His devotees. What grateful person will not worship the Personality of Godhead? (1922) After delivering these instructions, Nrada returns to Brahmaloka. The Pracets become attached to the Lord and meditate on His lotus feet. After describing this, Maitreya Muni ends his narration, and the dialogue shifts to ukadeva Gosvms narration to King Parkit about Priyavratas descendants. ukadeva explains that although Priyavrata is instructed by Nrada to practice renunciation, Priyavrata still rules the earth. Later, he renounces his kingship and possessions and attains a position by which he can return to the spiritual world. ukadeva Gosvm then describes how after hearing ka-kath from Maitreya, Vidura falls down at his spiritual masters feet in great ecstasy. He xes the Lord in the core of his heart and praises Maitreyas instructions as able to carry
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one back to Godhead. Vidura then offers his obeisances to Maitreya and, receiving his permission, starts for Hastinpura to see his kinsmen, the members of the Kuru and Pava dynasties. ukadeva Gosvm then blesses those who hear these narrations (about kings who surrender completely to Ka) with a long life, wealth, a good reputation, good fortune, and ultimately the opportunity to return to the spiritual world. (2331)
Texts 18 set the scene of the Pracets inquiring from Nrada. Texts 914 explain that Ka is the source of everything. By worshiping Him, one satises all needs and obligations. Only assets and practices that lead to understanding Ka, the Supreme Personality of Godhead, are useful. All other results are useless. Even austerity, scholarship, sensual power, the practice of sannysa, or learning to discriminate between matter and spirit cannot award one the results one desires unless they contain a touch of bhakti. The actual goal of karma, jna, yoga, and bhakti is to attain the Lords service. Everything is satised by the Lords worship, just as watering the root of a tree nourishes the trees leaves and branches. Texts 1518 describe Ka as the causes of all causes and the ultimate source of all. One should therefore worship Him. One should worship Ka in devotional service because He is the all-powerful source of all. The cosmic manifestation is simply a display of His energy. Yet He is aloof from matter; although He creates the three modes of material nature, which control the material world, He is unaffected by them. Texts 1922 explain that because the Lord is the cause of all causes, one should attempt to satisfy Him by practicing devotional service. To satisfy the Lord one should be merciful and preach. This requires tolerance and a willingness to remain always in the Lords association. To be tolerant one must control the senses, and to control the senses one must x ones mind on Ka with devotion. Then ones heart will be cleansed and the Lord will sit in the puried heart.
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A devotee becomes completely dependent on the Lord, and the Lord is similarly dependent on His pure devotee. Thus the Lord becomes dear to those who value nothing other than His service. One should be careful not to offend such devotees. Understanding the loving reciprocation between the Lord and His devotees, who will not worship the Supreme Personality of Godhead? In texts 2331 Nrada departs, the Pracets, meditating on his instructions, attain the highest destination, and Maitreya and Vidura conclude their association. ukadeva Gosvm then speaks a phala-ruti. a

Canto 1-4 (Bhurijana)

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Philosophical Summaries

Canto One: Summaries and Points

Chapter Two: Divinity and Divine Service Summary:

Chapter Three: Ka Is the Source of All Incarnations Summary:

Chapter Four: The Appearance of r Nrada Summary:

Chapter Five: Nradas Instructions on rmad-Bhgavatam for Vysadeva Summary:

Chapter Six: Conversation Between Nrada and Vysa Summary:

Chapter Seven: The Son of Droa Punished Summary:

Chapter Eight: Prayers by Queen Kunt and Parkit Saved Summary:

Chapter Ten: Departure of Lord Ka for Dvrak Summary:

Chapter Eleven: Lord Kas Entrance into Dvrak Summary:

Chapter Twelve: Birth of Emperor Parkit Summary:

Chapter Thirteen: Dhtarra Quits Home Summary:

Chapter Fourteen: The Disappearance of Lord Ka Summary:

Chapter Fifteen: The Pavas Retire Timely Summary:

Chapter Sixteen: How Parkit Received the Age of Kali Summary:

Chapter Seventeen: Punishment and Reward of Kali Summary:

Chapter Eighteen: Mahrja Parkit Cursed by a Brhmaa Boy Summary:

Chapter Nineteen: The Appearance of ukadeva Gosvm Summary:

Canto Two: Summaries and Points

Chapter Two: The Lord in the Heart Summary:

Chapter Three: Pure Devotional ServiceThe Change in the Heart Summary:

Chapter Four: The Process of Creation Summary:

Chapter Five: The Cause of All Causes Summary:

Chapter Six: Purua-skta Conrmed Summary:

Chapter Seven: Scheduled Incarnations with Specic Functions Summary:

Chapter Eight: Questions by King Parkit Summary:

Chapter Nine: Answer by Citing the Lords Version Summary:

Chapter Ten: Bhgavatam Is the Answer to All Questions Summary:

Canto Three: Summaries and Points

Chapter Two: Remembrance of Lord Ka Summary:

Chapter Three: The Lords Pastimes Out of Vndvana Summary:

Chapter Four: Vidura Approaches Maitreya Summary:

Chapter Five: Viduras Talks with Maitreya Summary:

Chapter Six: Creation of the Universal Form Summary:

Chapter Seven: Further Inquiries by Vidura Summary:

Chapter Eight: Manifestation of Brahm From Viu Summary:

Chapter Nine: Brahms Prayers for Creative Energy Summary:

Chapter Ten: Divisions of the Creation Summary:

Chapter Eleven: Calculation of Time, From the Atom Summary:

Chapter Twelve: Creation of the Kumras and Others Summary:

Chapter Thirteen: The Appearance of Lord Varha Summary:

Chapter Fourteen: Pregnancy of Diti in the Evening Summary:

Chapter Fifteen: Description of the Kingdom of God Summary:

Chapter Twenty: Conversation Between Maitreya and Vidura Summary:

Chapter Twenty-two: The Marriage of Kardama Muni and Devahti Summary:

Chapter Twenty-three: Devahtis Lamentation Summary:

Chapter Twenty-four: The Renunciation of Kardama Muni Summary:

Chapter Twenty-ve: The Glories of Devotional Service Summary:

Chapter Twenty-six: Fundamental Principles of Material Nature Summary:

Chapter Twenty-seven: Understanding Material Nature Summary:

Chapter Twenty-eight: Kapilas Instructions on the Execution of Devotional Service Summary:

Chapter Twenty-nine: Explanation of Devotional Service by Lord Kapila Summary:

Chapter Thirty: Description by Lord Kapila of Adverse Fruitive Activities Summary:

Chapter Thirty-two: Entanglement in Fruitive Activities Summary:

Chapter Thirty-three: Activities of Kapila Summary:

Canto Four Summaries and Points

Chapter Two: Daka Curses Lord iva Summary:

Chapter Three: Talks Between Lord iva and Sat Summary:

Chapter Four: Sat Quits Her Body Summary: