Chapter One

Impartiality of the Lord

|| 7.1.1 ||
r-rjovca
sama priya suhd brahman
bhtn bhagavn svayam
indrasyrthe katha daityn
avadhd viamo yath
The King said: O brhmaa! How did the Lord, the best friend
of all beings, who is equal and affectionate to all beings, kill
the demons for Indra as if partial?
Offering respects to guru and Ka, the ocean of mercy, I take shelter
of r-ukadeva, the eye of the universe, and master of the worlds. I
offer myself and everything I possess to he who is the life of the gops,
the controller, for service to his dear devotees
Two types of ti, inclination, are described in the Seventh Canto:
inauspicious, arising from of anger of the demons, auspicious, arising
from the mercy of the devotees. This Canto also glorifies devotees of
three typesuddha-bhaktas, persons having bhakti mixed with jna
or karma (karma-mira-bhaktas, jna-mira-bhaktas), and persons
having jna mixed with a little bhakti. The inclinations of
Hirayakaipu, which were inauspicious, were inborn. The cause was
the ancient anger of the Kumras. The inclination for pure bhakti of
Prahlda, his son, which was very auspicious, arose from accepting
mercy from Nradas feet. That bhakti, which appears within the
devotees, gave rise to the Lords mercy upon him and protected him
from the king. That creeper of bhakti, growing in a great field
composed of humility, respect and other qualities, is nourished by the
devotee by watering it through hearing and chanting.
The topic of ten chapters is pure bhakti. Five chapters show how
bhakti, attained through a guru of similar bhakti, is a minor element of
karma or jna, or a major element with a mixture of karma or jna in
order to attain ones respectively. These processes gradually become
the states of prema, nta-bhakti and liberation. These are the topics
of the chapters of the Seventh Canto.
In the First Chapter ukadeva dispels doubt about partiality in Viu
and briefly relates the story of the three births of Jaya and Vijaya
In the previous canto it was said that Diti, whose two sons had been
killed by Viu, who was instigated by Indra, burned with anger

inflamed by lamentation. (SB 6.18.23) Parkit, as if not tolerating

partiality of Viu in favoring Indra, but actually understanding the
truth, desired to relish the nectar of the conclusion from the mouth of
ukadeva. Therefore he asks this question in three verses. If the Lord
is equal, how can he show partiality? If he is affectionate to all beings,
why is the Lord not affectionate to the demons? If he is the friend of all
beings, why is he not friendly to the demons?
|| 7.1.2 ||
na hy asyrtha sura-gaai
skn nireyastmana
naivsurebhyo vidveo
nodvega cguasya hi
The Lord who has a form of pure bliss has nothing to gain from
siding with the devats. And the Lord, because he is without
material qualities, cannot have hatred or fear of the demons.
One cannot say that the Lord will derive happiness from the devats
and thus side with them. He has a svarpa (tm) of the highest bliss
(nireyasa). Nothing else can produce happiness in him. And one
cannot say that the disturbances of the demons make him suffer, and
that thus he hates them. He has no anxiety from demons and no
hatred of them because he is beyond the guas.
|| 7.1.3 ||
iti na sumah-bhga
nryaa-gun prati
saaya sumah jtas
tad bhav chettum arhati
O greatly fortunate sage! You should dispel this great doubt I
have concerning the favoritism and ill-will of Nryaa.
Gun means Nryaas displaying of favoring and disfavoring.
|| 7.1.4-5 ||
r-ir uvca
sdhu pa mahrja
hare caritam adbhutam
yad bhgavata-mhtmya
bhagavad-bhakti-vardhanam
gyate parama puyam
ibhir nraddibhi
natv kya munaye

kathayiye hare kathm

ukadeva said: O great King! You have asked the correct
question, because in answer to that question the astonishing
activities of the Lord, which increase bhakti and glorify
devotees, are sung by sages like Nrada. Offering respects to
Vysadeva, I will speak about the Lord.
This is the correct questions because (yat) by that question the
activities of the Lord must necessarily be described to answer you.
Kya means to Vysa.
|| 7.1.6 ||
nirguo 'pi hy ajo 'vyakto
bhagavn prakte para
sva-my-guam viya
bdhya-bdhakat gata
Though the Lord is without material qualities, and unborn,
unmanifest, and superior to matter, he enters into matter and
causes the appearance of a subordinate gua or dominant
gua.
Situated (adhihya) in the guas, he seemed to take on the qualities
of being oppressed by guas or oppressing guas. The quality of
unequal vision is imposed on the Lord, the controller of the guas.
|| 7.1.7 ||
sattva rajas tama iti
prakter ntmano gu
na te yugapad rjan
hrsa ullsa eva v
Sattva, rajas and tamas belong to prakti, and do not influence
the Lord. O King! They do not increase or decrease
simultaneously.
In his svarpa, the Lord is at all times equal. The guas belong to
prakti, and do not influence the Lord (tmana). This means that,
though prakti is his akti, it does not arise from his svarpa.
|| 7.1.8 ||
jaya-kle tu sattvasya
devarn rajaso 'surn
tamaso yaka-raksi
tat-klnuguo 'bhajat

When sattva becomes prominent he favors the devats and

sages. When rajas becomes prominent he favors the demons.
When tamas becomes prominent he favors the Yakas and
Rkasas. The Lord acts according to the dictates of time.
The inequality of the Lord seen everywhere is based on the inequality
of the guas, according to their increase or diminution. Diminution and
increase do not occur for one gua at the same time, but in sequence.
Decrease is caused by oppression by other guas and increase is
caused by oppressing other guas. By decrease or increase of the
guas one can infer the decrease or increase of devats, demons and
Rkasas. Since the guas themselves are insentient, they cannot
increase or decrease by themselves. The Lord must enter as their
controller. When sattva becomes prominent, he favors devats and
sages. As much as sattva becomes prominent, the bodies suitable for
sattva become prominent. Entering into their bodies, the Lord
increases their strength, and restricts the demons and Rkasas. When
rajas becomes prominent, he favors the demons. When tamas
becomes prominent he favors the Yakas and Rkasas. He acts in
accordance with time. The cause of the increase of a gua is time, not
the Lord himself.
|| 7.1.9 ||
jyotir-dir ivbhti
saghtn na vivicyate
vidanty tmnam tma-stha
mathitv kavayo 'ntata
The Lord resides in all beings just as fire resides in wood,
water in a cup or ether in a pot, but he is not perceived from
seeing the material bodies. The wise know the Paramtm
situated in all beings by inferring through the effects, after
discarding false doctrines.
An example is given to show how, with the increase or decrease of a
gua, the bodies suitable to the gua increase or decrease. Fire is
latent in wood, water is in a cup and ether is in a pot. When there is
more wood there is more fire and when there is less wood there is less
fire. One does not call this inequality. Similarly, when there is more
sattva, encouraging to devats, there are more forms of devats. At
that time, rajas favoring demons decreases, and there are less
demons. If the demons are suppressed and the devats are the
suppressors, one can say that the Lord favors the devats and
disfavors the demons. When rajas increases, then one can say the
Lord favors the demons and disfavors the devats. From the common

viewpoint this may seem like favoritism but it is not, for when sattva
becomes prominent the Lord favors the devats and when sattva is not
prominent, he does not favor them.
In the example, we can understand that fire resides in wood by our
intelligence. Do we perceive the Lord in the bodies of the devats,
demons and Rkasas? From the bodies of the devats and others he
is not perceived. The Lord is not perceived like others. Then how do
we know that he favors some? The skilful people (kavaya) know the
Paramtm (tma-stham) by inferring through the effects (mathitv).
They know at the end (antantah), after rejecting theories like
svabhva-vda or karma-vda. Instead of vidanti there is a version
with vindanti, but the meaning is the same.
The Lord, favoring Indra, sometimes kills the demons in sight of
everyone. When rajas and tamas increase, sometimes the Lord favors
the demons and rejects the devats. If that were so, it would make his
equality perfect. The answer to this is found in another meaning of
the verse. Jyotirdi iva means just as elements like fire which have
the sense objects of form, taste, smell and touch existing within them.
These are visible in objects, but because of the combination they are
not clearly visible, though they are still present within. The Lord is
visible to various degrees in this world in the devats and asuras. And
he resides internally. Because of a predominance of sattva, and not
being covered by it, the sense object called form (or color) is perceived
in the light. At a slight distance we see whiteness in milk. At a
distance of 200,000 yojanas we see the white moon. This is clearly
perceived by the eye. Because of the prominence of sattva in the
devats, and not being hidden by sattva, the Supreme Lord within
them manifests as the form of Upendra clearly.
Because of the prominence of tamas and rajas in water and other
elements, and being covered by those guas, sound, touch, smell and
taste are not clearly visible in them. Because of the existence of some
sattva with rajas and tamas, and thus the impossibility of being
completely covered over, there is perception of the sense object when
the object comes in contact with the gross sense organ (but not at a
great distance.) Thus an object with taste in contact with the tongue
gives experience of taste. An object with sound in ether, in contact
with the ear, gives experience of sound. An object with coolness in
contact with the skin gives the sensation of touch. A fragrant object in
the air in contact with the nose gives the experience of smell.
Similarly because the predominance of rajas and tamas in the demons
and Rkasas, and being covered by those guas, the Lord within them
is not clearly seen as favoring them. If the sun is covered by clouds

and not by sunshine, then it is not very visible. If it is not covered by

clouds and is covered with sunshine, it is very visible. Similarly if the
Lord is covered by tamas, then he is not visible, and if covered by
sattva, he is visible. Well, with lack of clear perception of the Lords
partiality to the demons, how can we know it exists? The wise
understand its existence by seeing the effects--such as the devats
being defeated.
|| 7.1.10 ||
yad sisku pura tmana paro
raja sjaty ea pthak sva-myay
sattva vicitrsu rirasur vara
ayiyamas tama rayaty asau
When the Lord desires to create bodies of the jva he
manifests rajas by his energy. When he desires to have
pastimes he manifests sattva. When he desires to destroy, he
inspires tamas.
One should not worry that the Lord is dependent on the guas, since
according to the guas he is visible to various degrees. His creation of
the guas takes place without effort. When the Lord desires to create
bodies for enjoyment of the jva (tmana), he manifests rajas
separately, which was previously situated in equilibrium. When he
desires to enjoy in various bodies of the living entitiesto protect the
righteous, he manifests sattva separately. When he desires to destroy,
he inspires tamas separately.
|| 7.1.11 ||
kla caranta sjata raya
pradhna-pumbhy nara-deva satya-kt
O King! The Supreme Lord, creator of a real universe, creates
time, which acts as a cause, an assistant to the Lord, and
which exists along with prakti and jva.
The previous verse mentioned that when the Lord desires to create he
manifested rajas. This would imply that the Lord is controlled by time.
This verse rejects that idea. O King! The Lord creates time, which
acts as the cause assisting the Lord, since time is a form of his action.
The meaning is this. When the Lord desires to create, by his own will,
the time for creation with increase of rajas appears. When the Lord
desires to maintain, the time for protection with increase of sattva
appears. When he desires to destroy, the time of destruction with
increase of tamas appears. These particular times are created by the

Lord. Thus the meaning should be When the time of creation appears,
then creation takes place. When should mean special time. This
is created by the Lord.
It was also said that at the time of prominence of sattva, the devats
are favored. This again may indicate the Lords dependence on time.
But this verse refutes that conception. Time exists along with myakti (pradhna) and his expansions (pumbhym).1 Because he is their
cause, he is independent. Because matter is the product, the whole
universe is dependent on him. But the universe, the product, is
illusory. Some say that it is futile to argue about dependence or
independence of illusory objects. The Lord is the creator of real
objects (satya-kt). Therefore one should not say that the universe,
the product of his real akti, is illusory. This false philosophy implies
that if the effects are all illusory, the Supreme Lord to be inferred from
the effects cannot be proved. Madhva quotes ruti to prove the point.
Satya hy eveda vivam asrjata: the Lord created the real universe.
|| 7.1.12 ||
ya ea rjann api kla it
sattva surnkam ivaidhayaty ata
tat-pratyankn asurn sura-priyo
rajas-tamaskn pramioty ururav
O King! The Lord as time, friend of the devats, increases the
devats in sattva by the Lords influence, and destroys the
demons inimical to them, covered by rajas and tamas.
Since time is the product of the Lord, the nature of the product is
applied to the Lord as well. Thus the Lord is described as time. The
Lord increases the devats with predominance of sattva. He destroys
the demons who are enemies of the devats. But time is the cause of
disturbance of the guas, and not the Lord. Though a person makes a
house, controls it and lives in it, the height or coolness of the house is
not the height and coolness of that person.
The Lord is affectionate to the devats (sura-priya). Though this is
favoritism, it is his ornament, not a fault. This has been explained
elsewhere. It is said:
samo 'ha sarva-bhteu na me dveyo 'sti na priya
ye bhajanti tu m bhakty mayi te teu cpy aham

This probably means the jva.

I envy no one, nor am I partial to anyone. I am equal to all. But

whoever renders service unto me in devotion is a friend, is in me, and I
am also a friend to him.
BG 9.29
Sometimes the devats are defeated. This is arranged by the Lord to
rid the devats of their pride. How can you say that the Lord is
affectionate to all beings and is friend of everyone? He is ururav,
most famous. His fame is proclaimed as the friend of all and most
affectionate to all when he gives Ptan and others a place in the
spiritual world even though they committed the greatest sins.
aho bak ya stana-kla-ka
jighsaypyayad apy asdhv
lebhe gati dhtry-ucit tato nya
ka v daylu araa vrajema
Oh! Evil Ptan, who offered her poisonous breast to Ka to drink
with the intention of killing him, attained the position of a nurse in the
spiritual world. How else is so merciful? I surrender to him! SB 3.2.23
|| 7.1.13 ||
atraivodhta prvam
itihsa surari
prty mah-kratau rjan
pcchate 'jta-atrave
Formerly, when Mahrja Yudhihira was performing the
Rjasya sacrifice, Nrada, responding to his inquiry, recited a
story in this connection.
To clarify the meaning of his statements, ukadeva tells a story
concerning the Lords equal friendship with all beings.
|| 7.1.14-15 ||
dv mahdbhuta rj
rjasye mah-kratau
vsudeve bhagavati
syujya cedibh-bhuja
tatrsna sura-i
rj pu-suta kratau
papraccha vismita-man
munn vatm idam

O King! At the Rjasya sacrifice, Mahrja Yudhihira saw

iupla merge into the body of Ka. Therefore, struck with
wonder, in the presence of the sages he inquired about the
reason for this from Nrada, who was seated there.
|| 7.1.16 ||
r-yudhihira uvca
aho aty-adbhuta hy etad
durlabhaikntinm api
vsudeve pare tattve
prpti caidyasya vidvia
Yudhihira said: It is astonishing that the envious iupla
attained Vsudeva. This attainment is difficult for even
unattached persons.
Ekntinm means persons who are unattached to anything.
|| 7.1.17 ||
etad veditum icchma
sarva eva vaya mune
bhagavan-ninday veno
dvijais tamasi ptita
O sage! We all desire to know. King Vena fell to hell through
the brhmaas for criticizing the Lord.
|| 7.1.18 ||
damaghoa-suta ppa
rabhya kala-bhat
sampraty amar govinde
dantavakra ca durmati
From of his childhood, when he could not even speak properly,
up until now, evil iupla, the son of Damaghoa, was envious
of Ka.
Kala-bhcant means from when he could only a few soft words when
a baby.
|| 7.1.19 ||
apator asakd viu
yad brahma param avyayam
vitro na jto jihvy
nndha viviatus tama

Although these two meniupla and Dantavakra

repeatedly blasphemed the indestructible Supreme Brahman,
Ka, their tongues were not attacked by white leprosy, nor
did they enter the darkest region of hell.
Param brahman means Ka.
|| 7.1.20 ||
katha tasmin bhagavati
duravagrhya-dhmani
payat sarva-lokn
layam yatur ajas
How was it possible for iupla and Dantavakra in the
presence of all persons, to enter easily into the body of Ka,
whose body is difficult to attain?
Temporarily they merged into the Lord in the vision of those watching.
Syujya (verse 14) means that they joined the Lord. For some time
they remained with him, and then they attained srpypa. Yudhihira
would hear of Dantavakras liberation from Nrada later, but it is
expressed in the past tense because he understood Dantavakra would
die. While others watched indicates that the impossible was proven
by the witnesses.
|| 7.1.21 ||
etad bhrmyati me buddhir
dprcir iva vyun
brhy etad adbhutatama
bhagavn hy atra kraam
My intelligence waivers because of this, like a flame in the
wind. O omniscient sage! Please tell me the most astonishing
cause of this event.
My intelligence waives as a result of this event. Tell me the most
astonishing cause, since you know everything (Bhagavn). What
cases your intelligence to waive? Tell me the cause of their joining
the Lord.
|| 7.1.22 ||
r-bdaryair uvca
rjas tad vaca karya
nrado bhagavn i
tua prha tam bhya
vatys tat-sada kath

ukadeva Gosvm said: After hearing the request of

Mahrja Yudhihira, Nrada Muni, the most powerful sage,
being pleased, addressing the King, then replied while the
assembly listened to the discussion.
vatys tat-sada kath means while the assembly listened to the
talk. bhsya means calling to the king. O King! Please understand
this.
|| 7.1.23 ||
r-nrada uvca
nindana-stava-satkranyakkrrtha kalevaram
pradhna-parayo rjann
avivekena kalpitam
A body subject to criticism and praise, honor and dishonor is
created by lack of discrimination between the self and nonself.
In order to explain that the Lord was not pained by the criticism of
iupla, first he explains that the jns do not feel happiness or
distress by praise or criticism. Only persons attached to the body react
with happiness and distress. The body which is a cause of verbal
criticism and praise, bodily and mental respect and disrespect, is
produced by lack of distinction of tm and non-tm.
|| 7.1.24 ||
his tad-abhimnena
daa-pruyayor yath
vaiamyam iha bhtn
mamham iti prthiva
O King! Ideas of violence arise by identification with the body.
When ideas of punishment and threats arise, there is unequal
treatment for all beings in this world. One thinks, These are
my enemies. These are my friends. I will kill these enemies and
protect these friends.
Happiness and distress arise by thinking He criticizes or praises me
because of identification with the body. He attacks me arises in the
same way when there is beating and threatening (pruyam), such as
I will beat you, arises in the same way. This unevenness
(vaiamyam) is accomplished for all beings in this world. These are
my enemies. These are my friends. I will kill these enemies and protect
these friends.

|| 7.1.25 ||
yan-nibaddho 'bhimno 'ya
tad-vadht prin vadha
tath na yasya kaivalyd
abhimno 'khiltmana
parasya dama-kartur hi
his kensya kalpyate
Because of the bodily conception of life, the conditioned soul
thinks that when the body is annihilated the living being is
annihilated. Because of having no false identity, the supreme
controller, identifying himself as Paramtm, different from
matter and the jva, the Lord as a punisher, does not have a
concept of being a killer or being killed.
Just as an ignorant person bound in the body thinks he has been killed
when the body is killed, so the Supreme Lord with no material body,
identifying himself as Ka, cannot think of violence, since he has no
false identity, since he is simply Paramtm (kaivalyt). The meaning
is this. For all jvas there is a body which is not tm and an tm. If
Ka were to have a body and tm, then he would also have false
identity like the jvas. But Kas body is not different from Ka.
Paramtm, arising from Kas svarpa, identifies himself as Ka,
and is made completely of Ka. He also identifies as the antarym
(akhiltmana), a portion of the Lord, but does not identify himself as
the jvas body or the jva, which do not arise from the svarpa of the
Lord. He is different (parasya) from the jva and anything made of
my. Because of not identifying with things not arising from the Lords
svarpa, how can he hate anything, and who will hate him? Identifying
himself as Paramtm in the body which is also Paramtm, whom will
he hate and who, knowing him as Paramtm, will hate him? Does the
Lord harm persons like iupla who hate him? He punishes them for
their own benefit (dama-kartuh), since he is the friend of all beings.
|| 7.1.26 ||
tasmd vairnubandhena
nirvairea bhayena v
sneht kmena v yujyt
kathacin nekate pthak
By continuous enmity, by favorable relationships, or by
conjugal feelings arising from strong spiritual affection out of
fear of transgressing morality as an unmarried lover, or even
as a married lover, the mind should concentrate on the Lord.

One will realize a relationship with the Lord only according to

the mode of practice.
What is wrong with criticizing the Lord, since it does not affect the
Lord in any way? The criticizer will generate bad karma for himself.
This stated through kaimutya.
nind bhagavata vas tat-parasya janasya v
tato npaiti ya so 'pi yty adha suktc cyuta
One who hears blasphemy of the Supreme Lord or his devotees should
immediately take action or should leave. Otherwise he will be put into
hellish life.
This is true. There are two types of criticism: favorable and
unfavorable. The favorable type of criticism is a transformation of
prema.
mgayur iva kapndra vivyadhe lubdha-dharm
striyam akta virp str-jita kma-ynm
balim api balim attvveayad dhvka-vad yas
tad alam asita-sakhyair dustyajas tat-kathrtha
Like a hunter, he cruelly shot the king of the monkeys with arrows.
Because he was conquered by a woman, he disfigured another woman
who came to him with lusty desires. And even after consuming the
gifts of Bali Mahrja, he bound him up with ropes as if he were a crow.
So let us give up all friendship with this dark-complexioned boy, even if
we can't give up talking about him. SB 10.47.17
This is a spurt of light from the crest jewel of prema, not attained by
anyone except the gops. Unfavorable criticism has two types: that
arising from absorption in the Lord, and that which does not arise from
absorption in the Lord. The first type takes place in iupla. The bad
karma created by his criticism was destroyed immediately by his
absorption in the Lord. By bhakti-yoga, he attained a neutral condition,
and then attained qualification for vaidhi-bhakti. That is now described
in seven verses.
The meaning of the first statement in this verse therefore is: since the
Lord is not pained by criticism and the sins of the criticizer are
destroyed by that absorption, the mind should concentrate on the Lord
with absorption as an enemy. Nirvairea means without enmity, with
bhakti-yoga. It refers to parental or other relationships mentioned as
sambandha in verse 31. Kma means kma generated by prema
(sneht). Sneha cannot be regarded as a separate sdhana, since all

the other sdhanas are in the instrumental case. The result is

described. One should not see the Lord differently at all, but should
directly see him according to ones own emotions. However, in the
case of those who have enmity or fear, the words mean Either of
these persons, having hatred or fear, does not see himself different
from the Lord. By attaining syujya, they realize themselves nondifferent from him. One statement can have a different meaning
according to a difference in the person in question.
The word yujyt is in the potential mood. The mind should become
absorbed in the Lord by continuous enmity, bhakti or conjugal feelings.
This is a command. This however cannot apply to iupla and others,
since they have no attraction for the Lord. One cannot also explain it
as an order for others persons to have enmity towards the Lord seeing
the example of iupla and others, since it is impossible to make a
command to a devotee to do something unfavorable for the Lord. It is
said nuklyasya grahaa prtiklyasya varjanam: those who
surrender to the Lord accept what is favorable and reject what is
unfavorable for the Lord. Nor does continuous enmity directed to other
people by iupla generate absorption in the Lord, for this is contrary
to thousands of contrary statements:
tn aha dviata krrn sasreu nardhamn |
kipmy ajasram aubhn surv eva yoniu ||
I cast those hateful, cruel, and lowest of humans, constantly doing evil,
into repeated birth and death in the wombs of demons. BG 16.19
One should also not say that continuous enmity for the Lord, after
producing genuine attraction for the Lord, will not produce hell, since
this genuine attraction did not occur in iupla. One should also not
say that this is an arrangement for persons other than iupla, since
one cannot find actions directed with enmity to the Lord in all the rules
of scripture.
His enmity certainly created absorption in the Lord. By understanding
that the Lord would kill him, he heard, saw and respected the Lord, just
as a person, understanding that a tiger or snake will kill him, becomes
absorbed in that animal with fear, and not in any other object.
Therefore some persons explain the verse as follows. Since the Lord
gives benefit even to those with animosity, the mind should become
absorbed in the Lord with a mood opposite to animosity, since that
animosity is not proper. The word therefore at the beginning of the
verse thus has a negative implied in it, but not written. The meaning
would be Therefore, those with animosity, giving it up, with a mood

other than enmity, should engage the mind in the Lord as friend, or
parent etc.
What type of enmity is necessary? Continuous enmity (anubandhena)
should be there, and this produces complete absorption in the Lord.
One who has continuous enmity has absorption in the Lord. Weak
enmity is excluded.
Sneht kmena means by lust caused only by affection. This is
further described by the word bhayena: by lust following after the
young women of Vraja who had fear arising from rejecting the moral
path of their elders.
Bhayena v indicates that there is also lust without fear. This indicates
persons following after devotees like Rukmi who had conjugal
feelings in marriage without fear. Scriptures indicate both unmarried
and married conjugal relationships.
jrabhvena susneha suda sarvato dhikam
Strong affection greater than anything else arises by thinking of the
Lord as ones unmarried lover. Bhad-vmana Pura
agni-putr mahtmnas tapas strtvam pire
bhartra ca jagad-yoni vsudevam aja vibhum
The great sons of Agni by austerities became women. Their husband
was the unborn Lord Ka, cause of the universe. Kurma Pura
|| 7.1.27 ||
yath vairnubandhena
martyas tan-mayatm iyt
na tath bhakti-yogena
iti me nicit mati
By devotional service one cannot achieve such intense
absorption in thought of the Supreme Lord as one can through
enmity toward him. That is my opinion.
There is immeasurable glory of a great criticizer in part, because of
absorbing his mind through enmity. By continuous enmity, a person
who knows that the Lord will kill him (martya), and no other person,
achieves complete absorption in the Lord (tan-mayatm) and nothing
else, just as a lusty man always thinks of a woman. One does not
become absorbed so quickly by bhakti-yoga. The word quickly

should be added to the verse. I have discerned this. One does not
have to ask for other proof. If an envious mind is greater than bhakti in
causing absorption in the Lord, what can be said of bhakti-yoga which
has absorption of mind in the Lord! Previously Parkit has said that
he was surprised that their tongues were not attacked by white
leprosy, and that they did not enter the darkest region of hellish life.
You criticized continuous enmity thinking that such practice was not
desirable in iupla and others, whereas I have praised it more than
bhakti, which is the best of all practices. Why? Assuming that
iupla and others will have a hellish end, though their inimical
attitude is criticized on the path of bhva, it is praised more than the
purifying power of bhakti in one aspect: its power to produce quick
absorption in the Lord. But then how much more will I praise the
parental affection of Vasudeva, the friendly relationships of others,
what to speak of Nandas and others relationships, which are
respected on the path of bhva, and which cause extreme absorption
in the Lord at every moment! This is hinted at. Rgnuga-bhakti of
recent practitioners, desiring parental and other bhvas following after
Nanda and others, excels even vaidhi-bhakti. This is another hint.
|| 7.1.28-29 ||
ka peaskt ruddha
kuyy tam anusmaran
sarambha-bhaya-yogena
vindate tat-svarpatm
eva ke bhagavati
my-manuja vare
vairea pta-ppmnas
tam pur anucintay
A worm confined in a hole of a wall by a bee, always thinking of
the bee in fear and enmity, later becomes a bee simply
because of such remembrance. Similarly, if the conditioned
souls out of enmity think of Ka, who is merciful to even the
sinful, and become free from their sins, they attain him.
Among those with thoughts of enmity towards the Lord, some like
iupla attained srpya. An example is given in two verses. An
insect is sealed in a hole by a type of bee (peaskt) and thinking of
the bee with hatred (sarambha) and fear, it becomes a bee. Mymanuje means to the Lord who is merciful (my) to men, even if they
hate him. Or it can mean to the Lord who appears among men in his
svarpa (my). ruti says

svarpa-bhtay nitya-akty mykhyay yuta

ato my-maya viu pravadanti santanam
They call the eternal Viu my-mayam, because he is
endowed with his eternal akti arising from his svarpa, which is
called my.
Those who are purified of their sin of criticizing the Lord attain
srpya by meditation arising from enmity.
|| 7.1.30 ||
kmd dved bhayt snehd
yath bhaktyevare mana
veya tad-agha hitv
bahavas tad-gati gat
Just as by vaidhi-bhakti one can attain ones spiritual goals,
many persons have attained suitable forms after asorbing
their minds in the Lord out of lust, hatred, fear, and family
relationships filled with affection, and after giving up
absorption in enmity of the Lord (in the case of hatred and
fear).
All persons with moods favorable or unfavorable towards the Lord attain him.
However, by reasoning, one should understand that, according to the sdhana, the
result will be different. That is described in this verse. Giving up sin arising from
hatred of the Lord (tad-agha hitv) means giving up absorption in the
Lord based on hatred. This phrase does not apply to those who have
conjugal desire for the Lord, since there is no sin in this type of kma.
This word kma refers to the gops:
ukta purastd etat te caidya siddhi yath gata
dviann api hkea kim utdhokaja-priy
This point was explained to you previously. Since even iupla,
who hated Ka, achieved perfection, then what to speak of the
Lord's dear gops. SB 10.29.13
If those who hate the Lord attain him, how much more those who have
affection for him will attain! Tad-gati means ones cherished goal of
prema, or liberation as the case may be.
|| 7.1.31 ||
gopya kmd bhayt kaso
dvec caidydayo np
sambandhd vaya snehd

yya bhakty vaya vibho

My dear King Yudhihira! The gops by their conjugal
desires, Kasa by his fear, iupla and other kings by envy,
and the Yadus and you Pavas by your affectionate family
relationships with Ka, and we, by our vaidhi-bhakti, have
obtained the mercy of Ka.
The different persons holding these emotions are listed in this verse.
As was previously explained the lust mentioned here is love arising
from intense spiritual affection, not from material lust. That material
term would apply to Kubj and others. Fear means fear arising from a
persons knowledge that Ka will kill that person. The Ydavas
(vaya)--you, the Pavas--achieved me by sambandht, by
relationships of seeing me as a son, a brother, or cousin, which are full
of affection. This excludes Satrjit, Prasena, atadhanva, Kara,
Duryodhana and others, who did not have affection, though they may
have had a family relationship. Sneha should not be taken as a
separate type of sdhana, since later only five types of moods are
mentioned. Vayam refers to Nrada. The verb is in the previous verse.
Nrada and others achieved the goal by bhakti. The gops achieved
the position of lovers of Ka filled with prema. Kmsa achieved
syujya. iupla, Dantavakra, and Pauraka achieved srpya. Other
enemies achieved syujya, slokya or other goals suitable to them.
The Ydavas and Pavas attained the position of associates of the
Lord in friendship and other moods. Nrada and others (who performed
vaidhi-bhakti) attains the position of associates with aivarya-jna
(reverence). According to the sdhana, they achieved goals which can
be understood by seeing the different statements concerning these
persons.
Hari-vaa says ydavn hitrthya dhto girivaro my: I held up
Govardhana for the benefit of the Ydavas. Thus Nanda and others of
Vndvana can be considered Vis also. However they had extreme
affection unmixed with aivarya-jna. Thus their relationships of
seeing Ka as their son or friend were even more intense than those
of the Ydavas. Thus the Vis mentioned in the verse refers mainly
to the inhabitants of Vndvana.
|| 7.1.32 ||
katamo 'pi na vena syt
pacn purua prati
tasmt kenpy upyena
mana ke niveayet

Any of the five types of persons, but not King Vena, will
attain their objectives in relation to the Lord. Therefore,
one should somehow think of Ka, by one of the favorable
methods.
But persons like Vena, who hated the Lord and criticized him like
iupla went to hell. This verse explains. Some persons will
not be counted among the five moods previously mentioned in
relation to the Lord (puruam), because of not being suitable
receptacles for those moods. Some persons are not like the
gops with affectionate conjugal feelings; they are not like Kasa
with fear; they are not like iupla, filled with hatred, and
absorbved in the Lord, thinking that the Lord would kill him; not
like V;sis with some family relationship; and not like Nrada
with vaidhi-bhakti. Persons not like iupla, for instance Vena,
who simply nourish an unfavorable mood, go to hell. Therefore
one should concentrate on Kna with a favorable method. The
tense is in the potential as with verse 26, with the same
meaning.
|| 7.1.33 ||
mt-vasreyo va caidyo
dantavakra ca pava
prada-pravarau vior
vipra-pt pada-cyutau
O Pava! Your two cousins iupla and Dantavakra, the
sons of your maternal aunt, were formerly associates of Lord
Viu, but because they were cursed by brhmaas, they fell
from Vaikuha to this material world.
Having come to a conclusion about the topic of iupla in terms of the
path of bhva, the cause of iuplas hatred of Ka is now
explained. Pada-cyutau means the two fell from Vaikuha.
|| 7.1.34 ||
r-yudhihira uvca
kda kasya v po
hari-dsbhimarana
araddheya ivbhti
harer ekntin bhava
Mahrja Yudhihira inquired: What kind of curse and whose
curse could affect the two servants of the Lord? This is
incredible. It appears that the devotees situated with the Lord
can take birth in the material world.

What curse could affect (abhimaraa) the two devotees? It cannot

be believed that they could be cursed. It is impossible.
|| 7.1.35 ||
dehendriysu-hnn
vaikuha-pura-vsinm
deha-sambandha-sambaddham
etad khytum arhasi
The inhabitants of Vaikuha are completely spiritual, having
no material body, senses or life airs. Therefore, please tell the
story of how they became bound with bodies in this world.
This elaborates why it is impossible that they fell. Inhabitants of
Vaikuha have no material body, senses or life air arising from
material birth. They have uddha-sattva bodies. rdhara Svm says
the sentence should mean Please tell the story (sambaddham) of how
they took bodies.
|| 7.1.36 ||
r-nrada uvca
ekad brahmaa putr
viu-loka yadcchay
sanandandayo jagmu
caranto bhuvana-trayam
Nrada said: Once, when the four sons of Lord Brahm named
Sanaka, Sanandana, Santana and Sanat-kumra were
wandering throughout the three worlds, they came by chance
to Viuloka.
|| 7.1.37 ||
paca-ahyanrbhbh
prvem api prvaj
dig-vsasa in matv
dv-sthau tn pratyaedhatm
Although these four great sages were older than Brahm's
other sons like Marci, they appeared like small naked
children, only five or six years old. The two gatekeepers,
thinking them ordinary children, forbad them to enter.
The Kumras had the beauty (bhh) of five or six year old children,
but were older than Marci and others (prvem). The gate keepers
considered them naked babies.

|| 7.1.38 ||
aapan kupit eva
yuv vsa na crhatha
rajas-tamobhy rahite
pda-mle madhudvia
ppihm sur yoni
bliau ytam v ata
The four sages angrily cursed them. "O fools! You are unfit to
live at the shelter of the Lord's lotus feet, which are free from
tamas and rajas. Go immediately and take birth in a family of
most sinful demons."
|| 7.1.39 ||
eva aptau sva-bhavant
patantau tau kplubhi
proktau punar janmabhir v
tribhir lokya kalpatm
While Jaya and Vijaya, thus cursed by the sages, were falling to
the material world, they were again addressed by the merciful
sages. "After three births you will be able to return to your
positions in Vaikuha."
You will be able to attain Vaikuha (lokya kalpatm) after three
births.
|| 7.1.40 ||
jajte tau dite putrau
daitya-dnava-vanditau
hirayakaipur jyeho
hirayko 'nujas tata
These two associates of the Lord took birth as the two sons of
Diti, Hirayakaipu being the elder and Hirayka the
younger, who were worshipped by the Daityas and Dnavas.
|| 7.1.41 ||
hato hirayakaipur
hari siha-rpi
hirayko dharoddhre
bibhrat aukara vapu

Appearing as Nsihadeva, the Supreme Lord killed

Hirayakaipu. The Lord, taking the form of Varha and lifting
up the earth, killed Hirayka.
While lifting the earth (dharoddhre), Varha killed Hirayka.
|| 7.1.42 ||
hirayakaipu putra
prahlda keava-priyam
jighsur akaron nn
ytan mtyu-hetave
Desiring to kill his son Prahlda, who was a great devotee of
Lord Viu, Hirayakaipu tortured him in many ways to kill
him.
|| 7.1.43 ||
ta sarva-bhttma-bhta
pranta sama-daranam
bhagavat-tejas spa
naknod dhantum udyamai
In spite of his many attempts, Hirayakaipu was unable to kill
Prahlda, who was dear to all beings like ones own self, who
was peaceful, who saw all others happiness and distress as
his won, and who was imbued with the Lords power.
Prahlda was dear like ones very self to all beings (sarva-bhttmabhtam). He was peaceful, because of having no hatred towards his
father, who tried to kill him. He saw his and others happiness and
distress equally.
|| 7.1.44 ||
tatas tau rkasau jtau
keiny virava-sutau
rvaa kumbhakara ca
sarva-lokopatpanau
Next, the two doorkeepers of Lord Viu, born as Rvaa and
Kumbhakara, begotten by Virav in the womb of Kein,
again afflicted the whole world.
|| 7.1.45 ||
tatrpi rghavo bhtv
nyahanac chpa-muktaye
rma-vrya royasi tva

mrkaeya-mukht prabho
O King! To relieve Jaya and Vijaya of the curse, Lord
Rmacandra appeared and killed Rvaa and Kumbhakara.
You will hear of Rmacandra's activities from Mrkaeya.
|| 7.1.46 ||
tv atra katriyau jtau
mt-vasrtmajau tava
adhun pa-nirmuktau
ka-cakra-hathasau
In their third birth, the same Jaya and Vijaya appeared in a
family of katriyas as your cousins, the sons of your aunt.
When their sins were destroyed by Kas cakra, they were
free from the curse.
Their sin was destroyed by Kas cakra. Their offense was external
only. They took the forms of iupla and Dantavakra, but they were
not killed. This is rdhara Svms explanation. Just as the impurities
of gold are destroyed by fire, but the gold is not destroyed, so the two
were purified of the external covering of contamination, but were not
destroyed. Jaya and Vijaya, in the form of two masses of effulgence
entered Ka, as was seen by the public.
|| 7.1.47 ||
vairnubandha-tvrea
dhynencyuta-stmatm
ntau punar hare prva
jagmatur viu-pradau
These two associates of Lord ViuJaya and Vijayaby
meditation with intense, continuous hatred of the Lord,
entered Ka, and then went to the side of the Lord as his
two associates in Vaikuha.
Acyuta-stmatm nitau means that they attained the state of their
forms (tmatm) being situated with Ka by intense meditation.
After Kas disappearance pastime, they returned to the side of
Nryaa, since Nryaa was also within Kas body up to the time
of Kas disappearance.2 Thus Jaya and Vijaya also entered Kas
body and remained there. That iupla and Dantavakra merged with
Ka is a perception of the common people.

When Ksa appears, all other forms enter into Kas body.

|| 7.1.48 ||
r-yudhihira uvca
vidveo dayite putre
katham sn mahtmani
brhi me bhagavan yena
prahldasycyuttmat
Mahrja Yudhihira said: O exalted sage Nrada! Why did
Hirayakaipu hate his beloved son, a great devotee? Please
explain how Prahlda Mahrja developed complete
concentration on the Lord.
Please explain that by which Prahlda developed complete
concentration on Acyuta.
Thus ends the commentary on the First Chapter of the Seventh Canto
of the Bhgavatam for the pleasure of the devotees, in accordance
with the previous cryas.
.